altmarius

cultură şi spiritualitate

Rumi (Mewlana) (n. 30 septembrie 1207, Balch, astăzi în Afghanistan; d. 17 decembrie 1273, Konya, astăzi în Turcia) a fost unul din cei mai cunoscuți mistici persani și islamici, întemeietor al Ordinului Mevlevi ("dervisii rotitori").
Limba maternă a lui Rumi a fost persana.
Rumi, denumit „prințul poeților sufi”, a fost un mistic care a amalgamat în sine gânditorul și artistul. În întreaga lui creație el a proslăvit iubirea divină, ghidul spiritual al biografiei sale. El nu l-a căutat pe Dumnezeu în afară, ci în sine însuși.
Mathanawî - titlul monumentalei sale opere - înseamnă distih (vers dublu), ea fiind compusă din aproximativ 25.000 de mii de distihuri. Aceasta capodoperă a literaturii persane este chintesența intregii gandiri sufite de până atunci, ea cuprinde povestiri și parabole cu caracter etic, ilustrate cu pilde din Coran, Evanghelie, Tora, din culegerea de fabule Kalila și Dimna, datorată lui Ibn al-Muqaffa', precum și din folclorul oriental, cu referiri la filosofia greacă și indiană.
Rumi a murit în noaptea de 17 decembrie 1273 la Konya, noapte ce este cunoscută sub numele de șeb-e arus (noaptea miresei ; noaptea nunții), deoarece, în sufism, moartea este considerată drept marea sărbătoare a reîntoarcerii spiritului la Dumnezeu și a contopirii cu El.
"Iubiţii nu se întâlnesc la un moment dat. Ei sunt dintotdeauna unul în altul.
Binecuvântată-i clipa când stăm în palatul iubirii, tu şi eu avem două chipuri, două trupuri, dar un singur suflet, tu şi eu.
Felul în care faci dragoste este felul în care Dumnezeu va fi cu tine.
Femeia este raza luminii cereşti.
În noaptea sufleului meu,
De-a lungul unui drum îngust,
Am săpat: şi Lumina a ţâşnit.
O întindere nesfârşită de Lumină.
Acolo, afară, dincolo de ce e bine şi dincolo de ce e rău există un câmp imens. Ne vom întâlni acolo.
Adu-mi aproape buzele Tale, astfel încât sărutul tău să-mi trezească sufletul."

Shems Tabrisi a fost maestrul lui Rumi (Mevlana), un dervis, mistic si prieten al lui, care l-a initiat. Din linia mistica sufita (care e dincolo de diferentele dintre religii).
"Ce e de făcut dacă nu mă recunosc?
Nu sunt nici creştin, nici evreu, nici musulman;
Nu sunt nici din est, nici din vest, nu sunt nici ţărmul, nici marea;
Nu sunt nicio comoară a Naturii, nici stelele din cer;
Nu sunt nici pământul, nici apa, focul sau aerul;
Nu sunt nici cerul, nici noroiul;
Nu sunt din India, China, Irak sau Kharasa;
Nu sunt al acestei lumi, dar nici al celeilalte;
Nu sunt al Paradisului şi nici al Iadului;
Nu sunt nici Adam, nici Eva, Eden sau Rizvan.
Locul meu este unde nu este niciun loc,
Urma mea este fără urmă;
Nu sunt nici corpul, nici sufletul, pentru că eu aparţin Preaiubitului meu.
Am renunţat la dualitate şi am văzut amândouă lumile ca fiind doar una,
Doar pe Tine Te caut, pe Tine Te ştiu, pe Tine Te văd, pe Tine Te chem.
Tu eşti cel dintâi, ultimul, cel din exterior şi cel din interior,
Nu cunosc pe nimeni decât pe Tine, Cel Care Eşti
Cupa iubirii mi-a umplut sufletul, iar cele două lumi mi-au scăpat din mână."
"Pe cei care nu simt iubirea ca pe un torent, care nu beau zorile ca pe o ceaşcă de ceai, sau care nu-şi fac comoară dintr-un apus, pe cei care nu vor să se trezească, pe aceia lăsaţi-i să doarmă."
"Nu vei putea trăi fără flacără dacă ai cunoscut extazul arderii."
"Whoever you may be, come
Even though you may be
An infidel, a pagan, or a fire-worshiper, come
Our brotherhood is not one of despair
Even though you have broken
Your vows of repentance a hundred times, come.

Oricine-ai fi, vino
Chiar daca esti
Un necredincios, un pagan sau unul dintre-aceia care venereaza focul.
Fratia noastra nu e una a disperarii
Chiar daca ti-ai incalcat
Juramintele de pocainta de o suta de ori, vino, esti binevenit."
 
" Tu, cel care Il cauti pe Dumnezeu in afara ta,
Tu insuti esti Ceea ce cauti.
Atunci de ce sa cauti ceva ce nu ai pierdut niciodata?
Nu mai crede asa ceva: nu ai pierdut nimic, nu mai cauta!
Tu esti scrisorile, numele si cartile,
Profetii si ingerii cuvantul tau il propovaduiesc.
Stai linistit, da drumul acestei cautari zadarnice!
Tu esti casa, stapanul si cei ce ti se-mpotrivesc.
Esenta si forma, ceresc si pamantesc,
Intotdeauna etern, in moarte si in nastere, firesc. "
Intâlnirea care va marca decisiv destinul lui Rumi va fi cea cu Shams Tabrizi, un maestru rătăcitor. Dintre multiplele poveşti referitoare la prima întâlnire, o alegem pe cea a unui contemporan. Conform acestuia, Shams l-a găsit pe Rumi înconjurat de discipoli şi de cărţi şi l-a întrebat, arătând spre manuscrise: „Ce sunt acestea?“. Rumi a răspuns, cu superioritate: „Lucruri pe care nu le ştii“. Atunci, cărţile au luat foc, instantaneu. A fost rândul lui Rumi să întrebe, uimit: „Ce e asta?“. Iar Shams i-a răspuns „Un lucru pe care tu nu-l ştii“. Atunci, Rumi şi-a lăsat discipolii şi familia şi a mers după Shams.
 
Legătura spirituală dintre cei doi va deveni atât de puternică, încât Shams va fi nevoit să îl părăsească pe Rumi, din cauză că ceilalţi discipoli ai acestuia deveniseră invidioşi. De altfel, Shams va sfârşi asasinat, iar Rumi, neconsolat, va institui ceremonia sama, ca o uniune liturgică cu divinitatea, obţinută prin intermediul emoţiei şi a beţiei provocate de muzică şi de dans. Astfel, dacă nu a mai putut să îşi regăsească maestrul asasinat în lumea exterioară, l-a găsit în interiorul propriei fiinţe sau, mai exact, a reuşit să acceadă, prin sama, la stările de conştiinţă la care avusese acces împreună cu Shams.

Shams’ first encounter with Rumi

On 15 November 1244, a man in a black suit from head to toe came to the famous inn of Sugar Merchants of Konya. His name was Shams Tabrizi. He was claiming to be a travelling merchant. As it was said in Haji Bektash Veli's book, "Makalat", he was looking for something which he was going to find in Konya. Eventually he found Rumi riding a horse.
One day Rumi was reading next to a large stack of books. Shams Tabriz, passing by, asked him, "What are you doing?" Rumi scoffingly replied, "Something you cannot understand." (This is knowledge that cannot be understood by the unlearned.) On hearing this, Shams threw the stack of books into a nearby pool of water. Rumi hastily rescued the books and to his surprise they were all dry. Rumi then asked Shams, "What is this?" To which Shams replied, "Mowlana, this is what you cannot understand." (This is knowledge that cannot be understood by the learned.)
 
A second version of the tale has Shams passing by Rumi who again is reading a book. Rumi regards him as an uneducated stranger. Shams asks Rumi what he is doing, to which Rumi replies, "Something that you do not understand!" At that moment, the books suddenly catch fire and Rumi asks Shams to explain what happened. His reply was, "Something you do not understand."[6]
Another version of the first encounter is this: In the marketplace of Konya, amid the cotton stalls, sugar vendors, and vegetable stands, Rumi rode through the street, surrounded by his students. Shams caught hold of the reins of his donkey and rudely challenged the master with two questions. “Who was the greater mystic, Bayazid [a Sufi saint] or Muhammad?” Shams demanded. "What a strange question! Muhammad is greater than all the saints," Rumi replied. "So, why is it then that Muhammad said to God, ‘I didn’t know you as I should have,’ while Bayazid proclaimed, ‘Glory be to me! How exalted is my Glory! [that is, he claimed the station of God himself]?" Rumi explained that Muhammad was the greater of the two, because Bayazid could be filled to capacity by a single experience of divine blessings. He lost himself completely and was filled with God. Muhammad’s capacity was unlimited and could never be filled. His desire was endless, and he was always thirsty. With every moment he came closer to God, and then regretted his former distant state. For that reason he said, “I have never known you as I should have.”
It is recorded that after this exchange of words, Rumi felt a window open at the top of his head and saw smoke rise to heaven. He cried out, fell to the ground, and lost consciousness for one hour.
Shams, upon hearing these answers, realized that he was face to face with the object of his longing, the one he had prayed God to send him. When Rumi awoke, he took Shams’s hand, and the two of them returned to Rumi’s school together on foot.
After several years with Rumi in Konya, Shams left and settled in Khoy. As the years passed, Rumi attributed more and more of his own poetry to Shams as a sign of love for his departed friend and master. In Rumi's poetry Shams becomes a guide of Allah's (Creator) love for mankind; Shams was a sun ("Shams" means "Sun" in Arabic) shining the Light of Sun as guide for the right path dispelling darkness in Rumi's heart, mind, and body on earth. The source of Shams' teachings was the knowledge of Ali ibn Abu Talib, who is also called the father of sufism.[7][8]

Death

According to contemporary Sufi tradition, Shams Tabrizi mysteriously disappeared: some say he was killed by close disciples of Mowlana Jalaluddin Rumi who were jealous of the close relationship between Rumi and Shams, but according to many certain evidences[citation needed] he left Konya and died in Khoy where he was buried. Sultan Walad, Rumi's son, in his Walad-Nama mathnawi just mentions that Shams mysteriously disappeared from Konya with no more specific details.[9][not in citation given]
Shams Tabrizi's tomb in Khoy, beside a tower monument in a memorial park, has been nominated as a World Cultural Heritage Center by UNESCO.[10]
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Rumi

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Rumi (Konya):

 

“Când voi muri, să nu mă cautati in mormant [turbesi = mormantul / moastele / relicvele sfintilor], ci în inima voastra !”

 

 

Shams Tabrizi (Konya):

 

In lb. romana

https://fructitza.wordpress.com/2012/10/07/cele-patruzeci-de-legi-a...

 

Shams Tabriz, invatatorul lui Rumi: 40 de legi ale iubirii:

 

“Lumea intreaga e cuprinsa intr-o singura fiinta omeneasca – tu. Tot ce vezi in jur, pana si lucrurile care nu-ti plac, pana si oamenii pe care ii dispretuiesti ori ii urasti, se afla inlauntrul tau in felurite masuri. Prin urmare nici pe Șeitan nu-l cauta in afara ta. Diavolul nu este o putere neobisnuita ce loveste din afara. E o voce obisnuita dinauntru. Daca ajungi sa te cunosti pe deplin, infruntand cinstit si hotarat atat fața ta intunecata, cat si fața ta luminoasa, vei ajunge la cel mai inalt chip de stiinta. Cand cineva se cunoaste pe el sau pe ea, el sau ea il cunoaste pe Dumnezeu.”

 

“Felul in care Il vedem pe Dumnezeu oglindeste limpede felul in care ne vedem pe noi insine. Daca El trezeste in mintea noastra mai cu seama frica si vinovatie, inseamna ca inlauntrul nostru mustesc prea multa frica si vinovatie. Daca Il vedem pe Dumnezeu plin de iubire si indurare, asa suntem si noi.”

 

“Soare-rasare, soare-apune, miazazi ori miazanoapte, nu are nicio insemnatate. Oriincotro te-ai indrepta, ingrijeste-te doar sa prefaci fiecare calatorie intr-una launtrica. Daca vei calatori inlauntrul tau, vei putea colinda intreaga lume, cat e de intinsa si dincolo de ea.”

 

 

In lb. engleza

http://www.amaana.org/ismaili/40-rules-of-love-shams-tabriz-rumis-t...

 

http://www.collective-evolution.com/2016/10/23/20-powerful-quotes-f...

 

Shams Tabriz’s 40 Rules of Love:

 

“The whole universe is sum up in the human being.

Devil is not a monster waiting to trap us,

he is a voice inside.

Look for your devil in yourself,

not in the others.

Don’t forget that the one who knows his devil,

knows his God.”

 

 

 

 

 

“The past is an interpretation. The future is an illusion. The world does not move through time as if it were a straight line, proceeding from the past to the future. Instead time moves through and within us, in endless spirals. Eternity does not mean infinite time, but simply timelessness. If you want to experience eternal illumination, put the past and the future out of your mind and remain within the present moment.”

 

“Patience does not mean to passively endure. It means to look at the end of a process. What does patience mean? It means to look at the thorn and see the rose, to look at the night and see the dawn. Impatience means to be shortsighted as to not be able to see the outcome. The lovers of God never run out of patience, for they know that time is needed for the crescent moon to become full.”

 

“While the parts change, the whole always remains the same. For every thief who departs this world, a new one is born. And every decent person who passes away is replaced by a new one. In this way not only does nothing remain the same but also nothing ever really changes.”

 

“The past is a fog on our minds. The future? A complete dream. We can’t neither guess the future, neither change the past.”

 

 

“It is pointless trying to know where the way leads. Think only about your first step, the rest will come.”

 

“There are more fake guides, teachers in the world than stars. The real guide is the one who makes you see your inner beauty, not the one who wants to be admired and followed.”

 

“You can study God through everything and everyone in the universe, because God is not confined in a mosque, synagogue or church. But if you are still in need of knowing where exactly His abode is, there is only one place to look for Him: in the heart of a true lover.”

 

“Love is a travel. All travelers whether they want or not are changed. No one can travel into love and remain the same.”

 

“When everyone is trying to be something, be nothing. Range with emptiness. Human should be like a pot. As the pot is hold by its emptiness inside, human is hold by the awareness of his nothingness.”

 

“To get closer to Truth and Right, we need a beautiful and soft heart. Every human learns one day or another to become softer. Some accidentally, some because of disease, some suffer from human loss, some other from material loss … We all face these situations, but we can either see the good in it and open our hearts, or unfortunately see an another occasion to lock it forever.”

 

“Loneliness and solitude are two different things. When you are lonely, it is easy to delude yourself into believing that you are on the right path. Solitude is better for us, as it means being alone without feeling lonely. But eventually it is the best to find a person who will be your mirror. Remember only in another person’s heart can you truly see yourself and the presence of God within you.”

 

“Whatever happens in your life, no matter how troubling things might seem, do not enter the neighbourhood of despair. Even when all doors remain closed, God will open up a new path only for you. Be thankful! It is easy to be thankful when all is well. A Sufi is thankful not only for what he has been given but also for all that he has been denied.”

 

“When a true lover of God goes into a tavern, the tavern becomes his chamber of prayer, but when a wine bibber goes into the same chamber, it becomes his tavern. In everything we do, it is our hearts that make the difference, not our outer appearance. Sufis do not judge other people on how they look or who they are. When a Sufi stares at someone, he keeps both eyes closed instead opens a third eye – the eye that sees the inner realm.”

 

“Life is a temporary loan and this world is nothing but a sketchy imitation of Reality. Only children would mistake a toy for the real thing. And yet human beings either become infatuated with the toy or disrespectfully break it and throw it aside. In this life stay away from all kinds of extremities, for they will destroy your inner balance. Sufis do not go to extremes. A Sufi always remains mild and moderate.”

 

“The universe is one being. Everything and everyone is interconnected through an invisible web of stories. Whether we are aware of it or not, we are all in a silent conversation. Do no harm. Practice compassion. And do not gossip behind anyone’s back – not even a seemingly innocent remark! The words that come out of our mouths do not vanish but are perpetually stored in infinite space and they will come back to us in due time. One man’s pain will hurt us all. One man’s joy will make everyone smile.”

 

“Nothing should stand between you and God. No imams, priests, rabbis or any other custodians of moral or religious leadership. Not spiritual masters and not even your faith. Believe in your values and your rules, but never lord them over others. If you keep breaking other people’s hearts, whatever religious duty you perform is no good. Stay away from all sorts of idolatry, for they will blur your vision. Let God and only God be your guide. Learn the Truth, my friend, but be careful not to make a fetish out of your truths.”

 

 

 

“The path to the Truth is a labour of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge and ultimately prevail over your nafs (self, psyche, soul) with your heart. Knowing your ego will lead you to the knowledge of God.”

 

Intellect and love are made of different materials. Intellect ties people in knots and risks nothing, but love dissolves all tangles and risks everything. Intellect is always cautious and advises, ‘Beware too much ecstasy’, whereas love says, ‘Oh, never mind! Take the plunge!’ Intellect does not easily break down, whereas love can effortlessly reduce itself to rubble. But treasures are hidden among ruins. A broken heart hides treasures.

 

Most of problems of the world stem from linguistic mistakes and simple misunderstanding. Don’t ever take words at face value. When you step into the zone of love, language, as we know it becomes obsolete. That which cannot be put into words can only be grasped through silence.

 

 

“The whole universe is sum up in the human being.

Devil is not a monster waiting to trap us,

he is a voice inside.

Look for your devil in yourself,

not in the others.

Don’t forget that the one who knows his devil,

knows his God.”

 

 

“The whole universe is contained within a single human being-you. Everything that you see around, including the things that you might not be fond of and even the people you despise or abhor, is present within you in varying degrees. Therefore, do not look for Shaitan (devil) outside yourself either. The devil is not an extraordinary force that attacks from without. It is an ordinary voice within. If you set to know yourself fully, facing with honesty and hardness.”

 

“The summary of the advice of all prophets is this; Find yourself a mirror.”

 

“You can study God through everything and everyone in the universe, because God is not confined in a mosque, synagogue or church. But if you are still in need of knowing where exactly His abode is, there is only one place to look for Him: in the heart of a true lover. = Felul in care Il vedem pe Dumnezeu oglindeste limpede felul in care ne vedem pe noi insine. Daca El trezeste in mintea noastra mai cu seama frica si vinovatie, inseamna ca inlauntrul nostru mustesc prea multa frica si vinovatie. Daca Il vedem pe Dumnezeu plin de iubire si indurare, asa suntem si noi.”

 

 

“This world is like a mountain.

Your echo depends on you.

If you scream good things,

the world will give it back.

If you scream bad things,

the world will give it back.

Even if someone says badly about you,

speak well about him.

Change your heart to change the world.”

 

 

 

 

“The universe is a complete unique entity. Everything and everyone is bound together with some invisible strings. Do not break anyone’s heart; do not look down on weaker than you. One’s sorrow at the other side of the world can make the entire world suffer; one’s happiness can make the entire world smile.”

 

 

“The real dirt is not outside,

but inside, in our hearts.

We can wash all stains with water.

The only one we can’t remove is the grudge and the bad intentions sticking to our hearts.”

“Hell is in the here and now. So is heaven. Quit worrying about hell or dreaming about heaven, as they are both present inside this very moment. Every time we fall in love, we ascend to heaven. Every time we hate, envy or fight someone we tumble straight into the fires of hell.”

 

 .........................................................................................................

The Mevlevi order includes people of all backgrounds in its invitation:
Come, come, whoever you are,
whether you be fire-worshippers, idolaters, or pagans,
Come even though you have broken your vows a thousand times,
Come, and come yet again.
Ours is not a dwelling place of despair.
All who enter will receive a welcome here
.
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Poem “The Mouse and the Frog”:
A mouse and a frog met every morning
on the riverbank.
They sit in a nook of the ground and talk.
Each morning, the second they see each other,
they open easily, telling stories and dreams and secrets,
empty of any fear or suspicious holding-back.

To watch and listen to those two
is to understand how, as it’s written,
sometimes when two beings come together,
Christ becomes visible.
In addition to the shrine of Rumi, pilgrims to Konya will visit the shrine of Shams Tabrizi (maestrul lui Rumi; mormant  traditionally visited before the shrine of Rumi), his tomb is located in Shams Mosque = Chamii just opposite Hotel Ani and Sems, la cca 10 min de mers pe jos de la Mevlana Museum.
 
the shrine of Sadreduddin Konevi (a disciple of Hazrat ibn Arabi and a contemporary of Mevlana),
 
 and the shrine of Tavus Baba (who may in fact have been a women and therefore Tavus Ana / Ama).
 
and the shrine of Yusuf Atesh-Baz Veli (bucatarul lui Rumi):
 
se ajunge cu microbuz = minibus luat de pe straduta din spatele Hotel Konya (care e langa piata mare unde se afla Mevlana Museum), linia Meram Yeni Yol Son Durak (sensul spre Tavus Baba, 2.25 lire turcesti biletul).
-       Following this we also visited the shrine of Yusuf Atesh-Baz Veli situated off the main road leading
to Mehram and discovered that there had been renovation work recently unearthing the lower part
of the shrine. Atesh means 'fire' and the main story associated with this disciple and cook of
Mevlana is that, hearing of the approach of Mevlana, he hurried to prepare food. Finding himself
short of firewood he put his own foot in the fire to burn. He was miraculously unharmed by this
except for a burn to the toe. Feeling guilty at this as evidencing an imperfection in his faith he
attempted to hide the toe from Mevlana by covering with the other foot. This it is said is the origin
of the custom of the the Mevlevi's placing one foot over the other when making a ritual bow. with the
arms crossed. It is traditional to take a little salt when visiting. [statia de langa Konya Fakultet pe linia minibus de mai sus]
s.a.
Tur virtual:
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http://konya.rixos.com/destinations/default/Semsi-Tebrizi-Mosque/31...

 

Nota: La Konya (unde se afla mormintele tuturor acestor sfinti sufi) se ajunge relativ usor din Istanbul cu trenul de mare viteza sau cu avionul.

De ex:

De langa Autogara Aksharay din Istanbul (unde ajung zilnic autocarele de linie din Romania: Murat, Marina scl din zona Bucuresti Chirigiu) se ia trenul (metrou) Marmaray de la statia Yenikapi, se merge cu acesta pe sub Marea Marmara pana la statia Ayrlik Ceshmeshi (din partea asiatica a Istanbulului), se coboara si se ia de aici legatura cu metroul M4 (Kadikoy - Tavshantepe) in sensul spre Tavshantepe, pana la statia Pendik. Aici se iese la suprafata si se merg cca 600 m pana la gara trenului de mare viteza Pendik YHT Gar (High-Speed Train Station) spre Konya.

https://turkeytravelplanner.com/go/Istanbul/Transport/pendik_yht_st...

https://travel.railturkey.org/2015/12/04/pendik-train-station/

https://railturkey.org/2014/10/22/access-to-high-speed-train-istanbul/

De la gara din Konya se ia un microbuz, autobuz sau taxi (15 lire turcesti) pana la Muzeul Mevlana = Mevlana Müzesi

https://tr.wikipedia.org/wiki/Mevl%C3%A2n%C3%A2_M%C3%BCzesi

Deschis pana la ora 16 (ultimul vizitator intrat, se inchide la ora 17).

De ce e bine sa mergem in locuri sfinte si la Sfinti / Masters (prin moastele, mormintele lor, icoanele lor facatoare de minuni)…
Apropo de femeia care a intrat in transa mistica (extaz religios) ptca s-a dus la mormantul unui Sfant sufi.
Iata intamplarea cu ce a patit fizicianul Carl Friedrich von Weizsäcker
[frate cu fostul presedinte al RFG (1984-1994), Richard von Weizsäcker]
cand a mers la mormantul lui Ramana Maharshi din India, la Tiruvanamalai, langa Madras (Chennai).

Im Jahr 1969 reiste Weizsäcker durch Indien und hatte im Ashram von Sri Ramana Maharshi in Tiruvannamalai ein spirituelles Erlebnis, in dem „alle Fragen beantwortet waren“ und dessen Substanz nach eigenen Worten immer bei ihm war.

 

=

 

[traducere automata]

In 1969, Weizsäcker by India traveled and had a spiritual experience in the Ashram of Sri Ramana Maharshi at Tiruvannamalai in which "all questions were answered" and whose Substance was (in his own words) always with him.

 

http://de.wikipedia.org/wiki/Carl_Friedrich_von_Weizs%C3%A4cker

 

 

Einer der vielen Besucher des Ashrams darf allein durch seine Bedeutung als Gelehrter und die ihm allgemein entgegengebrachte Wertschätzung nicht unerwähnt bleiben.

Es ist Carl Friedrich von Weizsäcker, der diese Worte bewahrheitet finden sollte, denn am Grabe Maharshis wird ihm eine Erfahrung zuteil, die sein ganzes Leben verändern sollte.

Am Ende seines Buches "Der Garten des Menschlichen” berichtet Weizsäcker, wie ihn vor zwanzig Jahren ein Besucher bat, er möge, um der hochnotwendigen Verbindung zwischen östlicher Weisheit und westlicher Wissenschaft willen den Kontakt mit bestimmten indischen Weisen suchen. Zu dieser Zeit antwortete Carl Friedrich von Weizsäcker, dass er noch nicht die Reife in sich spüre, dieser Forderung nachzukommen, doch sei er von der Wahrheit der indischen Lehre überzeugt, und gehe davon aus, dass er, wenn die Zeit reif wäre, diesen Weisen begegnen würde.

Im Jahre 1969 kam Friedrich von Weizsäcker dann nach Indien und besuchte den Ashram des Maharshi. "Als ich die Schuhe ausgezogen hatte", schildert Weizsäcker", und im Ashram vor das Grab des Maharshi trat, wusste ich im Blitz: Ja, das ist es. Eigentlich waren schon alle Fragen beantwortet. Das Wissen war da, und in einer halben Stunde war alles geschehen. Ich nahm die Umwelt noch wahr, den harten Sitz, die surrenden Moskitos, das Licht auf den Steinen. Aber im Flug waren die Schichten, die Zwiebelschalen durchstoßen, die durch Worte nur anzudeuten sind: ›Du‹ - ›Ich‹ - ›Ja‹. Tränen der Seligkeit. Seligkeit ohne Tränen.

Ganz behutsam ließ die Erfahrung mich zur Erde zurück. Ich wusste, welche Liebe der Sinn der irdischen Liebe ist. Ich wusste alle Gefahren, alle Schrecken, aber in dieser Erfahrung waren sie keine Schrecken. Sollte ich nun immer hier bleiben? Ich sah mich wie eine Metallkugel, die auf eine blanke Metallfläche fällt und nach der Berührung eines Augenblicks zurückspringt, woher sie kam. Ich war jetzt ein völlig anderer geworden: der, der ich immer gewesen war ... Mit unendlicher Sanftheit verließ mich langsam die Erfahrung in den kommenden Tagen und Wochen. Ihre Substanz ist immer bei mir."

 

=

 

[traducere automata]

One of the many visitors of the Ashram should be mentioned solely by its standing as a scholar and placed him General appreciation.

It is Carl Friedrich von Weizsäcker, who should find these words true, because the grave of Maharshi's an experience is given him, which was to change his life.

At the end of his book the garden of human «reported, as twenty years ago, a visitor asked him he may, the highly necessary connection between Eastern wisdom and Western science will contact with certain Indian ways seek Weizsäcker. At this time Carl Friedrich von Weizsäcker answered that he still feels not the maturity in to meet this requirement, but he was convinced of the truth of the Indian doctrine, and assume that he, if the time was ripe, would meet these ways.

In 1969, Friedrich von Weizsäcker came to India and visited the Ashram of the Maharishi. "When I pulled out the shoes", depicts Weizsäcker", and at the Ashram before the grave of Maharshi came, I knew in the Flash: Yes, that's it. Actually, all questions were answered. The knowledge was there, and everything was done in half an hour. I perceived the environment yet, the hard seat, the buzzing mosquitoes, the light on the stones. But in the flight were the layers that pierced onion skin, to indicate only are through words: You - I - Yes. Tears of happiness. Happiness without tears.

Very gently, the experience left me to the Earth. I knew what love is the meaning of earthly love. I knew all the dangers, all horror, but in this experience, they were not terror. Should I stay here now? I felt like a metal ball, which falls on a bare metal surface and returns to the touch of the moment, where she came from. I had now become a completely different: the one who always... was I With infinite gentleness, the experience left me slowly in the coming days and weeks. Its substance is always with me."

 

Fie sa avem si noi o experienta spirituala asemanatoare, ajungand acolo sau nu.

:)

 

Vizualizări: 265

Comentariu publicat de Bdi pe Noiembrie 11, 2017 la 7:03pm
Comentariu publicat de Bdi pe Noiembrie 12, 2017 la 9:15pm

But, while respecting all, I love Jesus our Lord !

"Religiile sunt cai care duc la Dumnezeu, dar nu sunt Dumnezeu" (Ramakrishna)

"My sweet Lord" (George Harrison):
https://www.youtube.com/watch?v=0kNGnIKUdMI

Comentariu publicat de Bdi pe Noiembrie 12, 2017 la 9:38pm
Comentariu publicat de Bdi pe Decembrie 1, 2017 la 7:27pm

De ce e bine sa mergem in locuri sfinte si la Sfinti / Masters (prin moastele, mormintele lor, icoanele lor facatoare de minuni) si sa ne atingem de sfintenii:

43. Şi o femeie, care de doisprezece ani avea scurgere de sânge şi cheltuise cu doctorii toată averea ei, şi de nici unul nu putuse să fie vindecată,

44. Apropiindu-se pe la spate, s-a atins de poala hainei Lui şi îndată s-a oprit curgerea sângelui ei.

45. Şi a zis Iisus: Cine este cel ce s-a atins de Mine? Dar toţi tăgăduind, Petru şi ceilalţi care erau cu El, au zis: Învăţătorule, mulţimile Te îmbulzesc şi Te strâmtorează şi Tu zici: Cine este cel ce s-a atins de mine?

46. Iar Iisus a zis: S-a atins de Mine cineva. Căci am simţit o putere care a ieşit din Mine.

47. Şi, femeia, văzându-se vădită, a venit tremurând şi, căzând înaintea Lui, a spus de faţă cu tot poporul din ce cauză s-a atins de El şi cum s-a tămăduit îndată.

48. Iar El i-a zis: Îndrăzneşte, fiică, credinţa ta te-a mântuit. Mergi în pace. (Ev. Luca 8/43-48)

 

+

 

19. Si tot norodul cauta sa se atinga de El, pentru ca din El iesea o putere care-i vindeca pe toti. (Ev. Luca 6/19)

Comentariu publicat de Bdi pe Decembrie 1, 2017 la 7:36pm

+ Initierea prin atingere.

Comentariu publicat de Bdi pe Decembrie 31, 2018 la 2:17pm

Prajnaparamita Hridaya Sutra - comparatie cu Rumi si Sf Pavel

Prajnaparamita Hridaya Sutra:
 
+
Rumi:
"Ce e de făcut dacă nu mă recunosc?
Nu sunt nici creştin, nici evreu, nici musulman;
Nu sunt nici din est, nici din vest, nu sunt nici ţărmul, nici marea;
Nu sunt nicio comoară a Naturii, nici stelele din cer;
Nu sunt nici pământul, nici apa, focul sau aerul;
Nu sunt nici cerul, nici noroiul;
Nu sunt din India, China, Irak sau Kharasa;
Nu sunt al acestei lumi, dar nici al celeilalte;
Nu sunt al Paradisului şi nici al Iadului;
Nu sunt nici Adam, nici Eva, Eden sau Rizvan.
Locul meu este unde nu este niciun loc,
Urma mea este fără urmă;
Nu sunt nici corpul, nici sufletul, pentru că eu aparţin Preaiubitului meu.
Am renunţat la dualitate şi am văzut amândouă lumile ca fiind doar una,
Doar pe Tine Te caut, pe Tine Te ştiu, pe Tine Te văd, pe Tine Te chem.
Tu eşti cel dintâi, ultimul, cel din exterior şi cel din interior,
Nu cunosc pe nimeni decât pe Tine, Cel Care Eşti
Cupa iubirii mi-a umplut sufletul, iar cele două lumi mi-au scăpat din mână."
+
"Cele ce ochiul n-a văzut şi urechea n-a auzit, şi la inima omului nu s-au suit, pe acestea le-a gătit Dumnezeu celor ce-L iubesc pe El". 
Epistola întâia către Corinteni a Sfântului Apostol Pavel
Comentariu publicat de Bdi pe Martie 19, 2019 la 10:42am

Mahasamādhi (the great and final samādhi) is the act of consciously and intentionally leaving one's body. A realized yogi (male) or yogini (female) who has attained the state of nirvikalpa samadhi, will, at an appropriate time, consciously exit from their body. This is known as mahasamadhi. This is not the same as the physical death that occurs for an unenlightened person.

Enlightened yogis take their mahasamadhi during their final practice of samadhi: and they expire during this final sadhana practice. Therefore, mahasamadhi occurs only once in a lifetime, when the yogi finally casts off their mortal frame and their karma is extinguished upon death.

An enlightened or realized yogi is one who has attained the nondual state of nirvikalpa samadhi where duality of subject and object are resolved and the yogi becomes permanently established in the unity of full enlightenment (Videha mukti).

Each realized yogi enters and prepares for mahasamadhi in a unique fashion.


What is Maha samadhi?

A jivan mukti who's body dies. A jivan mukti is a fully Self-realized person who is fully liberated while still embodied. Jivan-mukti is also known as sahaja samadhi.

Sahaja samadhi: The effortless ecstasy. This is the state of the Jnani who has finally and irrevocably eliminated his ego. A Jnani in this state is able to function naturally in the world, just as any ordinary person does. Knowing that he is the Self, the Jnani sees no difference between himself and others or the world. For a Jnani, everything is a manifestation of the indivisible Self.

...

Jeeva or Sajeeva / Jiva / Samadhi also known in Tibetten as the state of Tukdam means "becoming one" with the universal consciousness or merging with the Divine.

It has different terms and is used as different words in different religions. Buddhists call it Nirvana and Christians call it ecstasy or 'merging with the spirit'.

It is a very advanced samadhi state closely related to the nirvikalpa samadhi state but then permanent. In Maha samadhi the body will decay over time and the energy will leave the body upon death. In Jeeva samadhi you cannot say the body dies nor can you say it is still alive, however the energy will remain in and around the body as if it were still alive and the body will not decay over time either (or extremely slowly as in some cases). This is a state where Siddhas enters into the samadhi state at their own will after completion of their mission on earth and their mind completely dissolved into the Divine, They stop the functioning of the body and mind. [v. Sri Madhavendra Tirtha (jeeva samadi din Walkeswar Mumbai)]

+
Mormantul [uneori cenotaf] unui Sfant / Master = Tomb of a Saint = Turbesi = Dargha = Samadhi = Mandir = Vrindavan = Gurudwara. Echivalente aproximative de termeni.

Dargah is derived from a Persian word which literally means "portal" or "threshold."[8]  [= portal interdimensional, spre Inima ta, spre Sine]

Some Sufi and other Muslims believe that dargahs are portals by which they can invoke the deceased saint's intercession and blessing (as per tawassul, also known as dawat-e-qaboor[9] or Ilm e dawat).[10] Still others hold a less important view of dargahs, and simply visit as a means of paying their respects to deceased pious individuals or to pray at the sites for perceived spiritual benefits.

However, dargah is originally a core concept in Islamic Sufism and holds great importance for the followers of Sufi saints. Many Muslims believe their wishes are fulfilled after they offer prayer or service at a dargah of the saint they follow. Devotees tie threads of mannat (hope) at dargahs and contribute for langar and pray at dargahs.
Comentariu publicat de Bdi pe Martie 20, 2019 la 4:07pm

https://en.wikipedia.org/wiki/Mazar_(mausoleum)

A mazār (Arabic: مزار‎) is a mausoleum or shrine in some places of the world, typically that of a saint or notable religious leader. Medieval Arabic texts may also use the words mašhad, maqām or ḍarīḥ to denote the same concept.[1] Another synonymous term mostly used in Palestine and in older Western scholarly literature is wali or weli.

Comentariu publicat de Bdi pe Martie 29, 2019 la 9:45am

 

De ce e bine sa mergem in locuri sfinte si la Sfinti / Masters (prin moastele, mormintele lor, icoanele lor facatoare de minuni)…

Apropo de femeia care a intrat in transa mistica (extaz religios) ptca s-a dus la mormantul unui Sfant sufi (v. foto in atas).

Iata intamplarea cu ce a patit fizicianul Carl Friedrich von Weizsäcker

[frate cu fostul presedinte al RFG (1984-1994), Richard von Weizsäcker]

cand a mers la mormantul lui Ramana Maharshi din India, la Tiruvanamalai, langa Madras (Chennai).

 

One of the many visitors of the Ashram should be mentioned solely by its standing as a scholar and placed him General appreciation.

It is Carl Friedrich von Weizsäcker, who should find these words true, because the grave of Maharshi's an experience is given him, which was to change his life.

At the end of his book the garden of human «reported, as twenty years ago, a visitor asked him he may, the highly necessary connection between Eastern wisdom and Western science will contact with certain Indian ways seek Weizsäcker. At this time Carl Friedrich von Weizsäcker answered that he still feels not the maturity in to meet this requirement, but he was convinced of the truth of the Indian doctrine, and assume that he, if the time was ripe, would meet these ways.

In 1969, Friedrich von Weizsäcker came to India and visited the Ashram of the Maharishi. "When I pulled out the shoes", depicts Weizsäcker", and at the Ashram before the grave of Maharshi came, I knew in the Flash: Yes, that's it. Actually, all questions were answered. The knowledge was there, and everything was done in half an hour. I perceived the environment yet, the hard seat, the buzzing mosquitoes, the light on the stones. But in the flight were the layers that pierced onion skin, to indicate only are through words: You - I - Yes. Tears of happiness. Happiness without tears.

Very gently, the experience left me to the Earth. I knew what love is the meaning of earthly love. I knew all the dangers, all horror, but in this experience, they were not terror. Should I stay here now? I felt like a metal ball, which falls on a bare metal surface and returns to the touch of the moment, where she came from. I had now become a completely different: the one who always... was I With infinite gentleness, the experience left me slowly in the coming days and weeks. Its substance is always with me."

Fie sa avem si noi o experienta spirituala asemanatoare, ajungand acolo sau nu.

"Oricine-ai fi, vino
Chiar daca esti
Un necredincios, un pagan sau unul dintre-aceia care venereaza focul.
Fratia noastra nu e una a disperarii
Chiar daca ti-ai incalcat
Juramintele de pocainta de o suta de ori, vino, esti binevenit." (Rumi)

“Soare-rasare, soare-apune, miazazi ori miazanoapte, nu are nicio insemnatate. Oriincotro te-ai indrepta, ingrijeste-te doar sa prefaci fiecare calatorie intr-una launtrica. Daca vei calatori inlauntrul tau, vei putea colinda intreaga lume, cat e de intinsa si dincolo de ea.” (Shems Tabrizi)

 

“Când voi muri, să nu mă cautati in mormant [turbesi = mormantul / moastele / relicvele sfintilor], ci în inima voastra !” (Rumi)   "Gurul nu e forma ! A Jnani is an expression of the Eternal in a form. He is not the form, but only appears to be so. He is the Eternal."  (Nisargadatta Maharaj)

 

" Tu, cel care Il cauti pe Dumnezeu in afara ta,

Tu insuti esti Ceea ce cauti.

Atunci de ce sa cauti ceva ce nu ai pierdut niciodata?

Nu mai crede asa ceva: nu ai pierdut nimic, nu mai cauta!

Tu esti scrisorile, numele si cartile,

Profetii si ingerii cuvantul tau il propovaduiesc.

Stai linistit, da drumul acestei cautari zadarnice!

Tu esti casa, stapanul si cei ce ti se-mpotrivesc.

Esenta si forma, ceresc si pamantesc,

Intotdeauna etern, in moarte si in nastere, firesc. " (Rumi)

 

 

+

 

http://altmarius.ning.com/profiles/blogs/efectul-privirii-purificat...

 

http://altmarius.ning.com/profiles/blogs/jivanmukta-1

 

+

 

Mahasamādhi (the great and final samādhi) is the act of consciously and intentionally leaving one's body. A realized yogi (male) or yogini (female) who has attained the state of nirvikalpa samadhi, will, at an appropriate time, consciously exit from their body. This is known as mahasamadhi. This is not the same as the physical death that occurs for an unenlightened person.

Enlightened yogis take their mahasamadhi during their final practice of samadhi: and they expire during this final sadhana practice. Therefore, mahasamadhi occurs only once in a lifetime, when the yogi finally casts off their mortal frame and their karma is extinguished upon death.

An enlightened or realized yogi is one who has attained the nondual state of nirvikalpa samadhi where duality of subject and object are resolved and the yogi becomes permanently established in the unity of full enlightenment (Videha mukti).

Each realized yogi enters and prepares for mahasamadhi in a unique fashion.

What is Maha samadhi?

A jivan mukti who's body dies. A jivan mukti is a fully Self-realized person who is fully liberated while still embodied. Jivan-mukti is also known as sahaja samadhi.

Sahaja samadhi: The effortless ecstasy. This is the state of the Jnani who has finally and irrevocably eliminated his ego. A Jnani in this state is able to function naturally in the world, just as any ordinary person does. Knowing that he is the Self, the Jnani sees no difference between himself and others or the world. For a Jnani, everything is a manifestation of the indivisible Self.

 

...

Jeeva or Sajeeva / Jiva / Samadhi also known in Tibetten as the state of Tukdam means "becoming one" with the universal consciousness or merging with the Divine.

It has different terms and is used as different words in different religions. Buddhists call it Nirvana and Christians call it ecstasy or 'merging with the spirit'.

It is a very advanced samadhi state closely related to the nirvikalpa samadhi state but then permanent. In Maha samadhi the body will decay over time and the energy will leave the body upon death. In Jeeva samadhi you cannot say the body dies nor can you say it is still alive, however the energy will remain in and around the body as if it were still alive and the body will not decay over time either (or extremely slowly as in some cases). This is a state where Siddhas enters into the samadhi state at their own will after completion of their mission on earth and their mind completely dissolved into the Divine, They stop the functioning of the body and mind. [v. Sri Madhavendra Tirtha (jeeva samadi din Walkeswar Mumbai)]. V. conex si Vallalar si Corpul de Curcubeu al lui Buddha.

 

+

 

Mormantul [uneori cenotaf] unui Sfant / Master = Tomb of a Saint = Turbesi = Dargha = Samadhi = Mandir = Vrindavan = Gurudwara = Maqam = Mazaar. Echivalente aproximative de termeni.

 

https://en.wikipedia.org/wiki/Dargah

 

 

Dargah is derived from a Persian word which literally means "portal" or "threshold."[8]  [= portal interdimensional, spre Inima ta, spre Sine]

Some Sufi and other Muslims believe that dargahs are portals by which they can invoke the deceased saint's intercession and blessing (as per tawassul, also known as dawat-e-qaboor[9] or Ilm e dawat).[10] Still others hold a less important view of dargahs, and simply visit as a means of paying their respects to deceased pious individuals or to pray at the sites for perceived spiritual benefits.

However, dargah is originally a core concept in Islamic Sufism and holds great importance for the followers of Sufi saints. Many Muslims believe their wishes are fulfilled after they offer prayer or service at a dargah of the saint they follow. Devotees tie threads of mannat (hope) at dargahs and contribute for langar and pray at dargahs.

 

+

 

The term revelation, clarify Cole and Sambhi, in Sikhism is not limited to the teachings of Nanak, they include all Sikh Gurus, as well as the words of past, present and future men and women, who possess divine knowledge intuitively through meditation. The Sikh revelations include the words of non-Sikh bhagats, some who lived and died before the birth of Nanak, and whose teachings are part of the Sikh scriptures.[33] The Adi Granth and successive Sikh Gurus repeatedly emphasised, states Mandair, that Sikhism is "not about hearing voices from God, but it is about changing the nature of the human mind, and anyone can achieve direct experience and spiritual perfection at any time".[28] Guru Nanak emphasised that all human beings can have direct access to God without rituals or priests.[14]

The concept of man as elaborated by Guru Nanak, states Arvind-pal Singh Mandair, refines and negates the "monotheistic concept of self/God", and "monotheism becomes almost redundant in the movement and crossings of love".[34] The goal of man, taught the Sikh Gurus, is to end all dualities of "self and other, I and not-I", attain the "attendant balance of separation-fusion, self-other, action-inaction, attachment-detachment, in the course of daily life".[34]

Guru Nanak emphasised Nam Japna (or Naam Simran), that is repetition of God's name and attributes, as a means to feel God's presence.[38]

 

Nanak was raised in a Hindu family and belonged to the Bhakti Sant tradition.[39][40][41] Scholars state that in its origins, Guru Nanak and Sikhism were influenced by the nirguni (formless God) tradition of Bhakti movement in medieval India.[39] However, Sikhism was not simply an extension of the Bhakti movement.[42][43] Sikhism, for instance, disagreed with some views of Bhakti saints Kabir and Ravidas.[43][44]

The roots of the Sikh tradition are, states Louis Fenech, perhaps in the Sant-tradition of India whose ideology grew to become the Bhakti tradition.[40] Furthermore, adds Fenech, "Indic mythology permeates the Sikh sacred canon, the Guru Granth Sahib and the secondary canon, the Dasam Granth and adds delicate nuance and substance to the sacred symbolic universe of the Sikhs of today and of their past ancestors".[45]

+

https://en.wikipedia.org/wiki/Sant_(religion)

+

https://en.wikipedia.org/wiki/Sant_Mat

 

Adica: Biserica Biruitoare, Comunitatea (Comuniunea) Sfintilor din Crez, Parampara = Linia de Transmisie Initiatica, Sangha-Dharma... = Sant Mat

 

Indiferent de sex (barbat sau femeie), religie, casta, varsta (tanar, copil, batran), epoca (trecut, prezent, viitor) etc  - cu conditia sa fie iluminat, avansat spiritual (eventual jivanmukta) - cei din Sant Mat.

 

Ptca:

 

“One universal Creator God who created the universe with the sound "Oang / OM• Truth and eternal is the name• Doer of All • No Fear • No Hate • Timeless and deathless Form • Not affected by the circle of life and death - unborn • Self Extant • Self-Existent• He can be realized by the grace of the true and eternal Guru who has the power to enlighten us.” = Mul Mantar

 

You chant as many as times as you wish or as part of meditation.

The Mul Mantar consists of nouns and adjectives but no verbs or pronouns. In addition, the nouns in the Mul Mantar do not have exact counterparts in European languages and the Gurmukhi script does not distinguish between upper and lower case letters. Thus, it poses a challenge to translators.

The first affirmation, for example, Ik Onkar has been rendered multiple ways. It has been translated as "'There is one god', as ‘One reality is’, and ‘This being is one’" and the varying capitalization of "God", "Reality", or "Being" affects the meaning in English.

A number of translations erroneously change the Mul Mantar from a list of qualities to a statement of facts and possessive adjectives. For example, they may change Satnam from "truth by name" to "His name is truth", which adds a masculine quality to God which does not appear in the original Gurmukhi.

 

+

 

Prajnaparamita Hridaya Sutra - comparatie cu Rumi si Sf Pavel:

Prajnaparamita Hridaya Sutra:

https://st3.ning.com/topology/rest/1.0/file/get/54596280?profile=or...

 

https://st1.ning.com/topology/rest/1.0/file/get/54596276?profile=or...

 

Rumi:

"Ce e de făcut dacă nu mă recunosc?
Nu sunt nici creştin, nici evreu, nici musulman;
Nu sunt nici din est, nici din vest, nu sunt nici ţărmul, nici marea;
Nu sunt nicio comoară a Naturii, nici stelele din cer;
Nu sunt nici pământul, nici apa, focul sau aerul;
Nu sunt nici cerul, nici noroiul;
Nu sunt din India, China, Irak sau Kharasa;
Nu sunt al acestei lumi, dar nici al celeilalte;
Nu sunt al Paradisului şi nici al Iadului;
Nu sunt nici Adam, nici Eva, Eden sau Rizvan.
Locul meu este unde nu este niciun loc,
Urma mea este fără urmă;
Nu sunt nici corpul, nici sufletul, pentru că eu aparţin Preaiubitului meu.
Am renunţat la dualitate şi am văzut amândouă lumile ca fiind doar una,
Doar pe Tine Te caut, pe Tine Te ştiu, pe Tine Te văd, pe Tine Te chem.
Tu eşti cel dintâi, ultimul, cel din exterior şi cel din interior,
Nu cunosc pe nimeni decât pe Tine, Cel Care Eşti

Cupa iubirii mi-a umplut sufletul, iar cele două lumi mi-au scăpat din mână."

 

 

"Cele ce ochiul n-a văzut şi urechea n-a auzit, şi la inima omului nu s-au suit, pe acestea le-a gătit Dumnezeu celor ce-L iubesc pe El". 

Epistola întâia către Corinteni a Sfântului Apostol Pavel

http://www.bibliaortodoxa.ro/carte.php?cap=2&id=12

 

 

+

 

 

„Un milion de sori strălucesc plini de lumină,
O mare de albastru se revarsă în cer,
Febra vieţii se linişteşte şi toate petele sunt curăţate când stau în mijlocul acelei lumi.
Ia aminte la clopotele nelovite de nimeni,
Umple-te de bucuria iubirii!
Ploile cad fără apă şi râurile sunt şuvoaie de lumină.
Iubirea-Una e cea care pătrunde întreaga lume, puţini sunt cei care-o cunosc deplin.
Sunt orbi cei care nădăjduiesc s-o zărească la lumina raţiunii, acea raţiune care e cauza despărţirii.
E muzica întâlnirii între suflet şi suflet;
E muzica uitării tuturor mâhnirilor,
E muzica care transcende naşterea şi moartea. …
Călătorind fără cărare, am ajuns în Ţara fără durere; oh, ce lesne mi-a venit mila Domnului preamărit.
Ei L-au cântat ca infinit şi de neatins: însă în meditaţiile mele eu L-am văzut fără vedere.
Aceea e într-adevăr ţara fără durere şi nimeni nu ştie cărarea ce duce acolo.
Numai cel care-i pe cărare cu siguranţă-i dincolo de orice durere.
Minunată e ţara aceea de pace, pe care n-o dobândeşte vreun merit.
Înţeleptul e cel care a văzut-o, înţeleptul o cântă.
Acesta e Ultimul Cuvânt: dar cum i-ar putea rosti cineva minunata savoare?
Cine l-a savurat o dată ştie ce fericire poate dărui.
Cunoscându-l, ignorantul devine înţelept, iar înţeleptul devine fără grai şi tace,
Închinătorul e îmbătat cu totul,
Înţelepciunea şi detaşarea lui sunt aduse la desăvârşire…
Dacă-ţi topeşti viaţa în Oceanul Vieţii, îţi vei afla viaţa în Ţara Supremă a Fericirii…
Astfel îndrăgostitul este liberat de frică; astfel toate greşelile vieţii şi morţii l-au părăsit.
Acolo cerul e plin de muzică.
Acolo plouă cu nectar.
Acolo răsună strunele harpei, acolo bat tobele.
Ce tainică splendoare e acolo, în căminul cerului!
Acolo nu se pomeneşte de răsăritul şi asfinţitul soarelui.
În oceanul manifestării, care e lumina iubirii, ziua şi noaptea sunt totuna.
Fericire pururi, nici durere, nici luptă!
Acolo am văzut fericirea plină ochi, desăvârşirea fericirii.
Nu-i loc de greşeală acolo.
Acolo, eu sunt martor la jocul Fericirii-Una!
Am cunoscut în trupul meu jocul universului; am scăpat de eroarea acestei lumi.
Interiorul şi exteriorul au devenit precum un cer,
Infinitul şi finitul sunt unul, mă îmbăt cu priveliştea acestui Tot!
Această Lumină a Ta împlineşte universul; lampa iubirii ce arde cu uleiul cunoaşterii.

Acolo nu se poate strecura eroarea, iar conflictul vieţii cu moartea nu mai e simţit.”

 

(Kabir)

 

 

 

 

Comentariu publicat de Bdi pe Iulie 6, 2019 la 6:29pm

Linia initiatica sufi si la Babadag Romania si in Bulgaria.

A dervish monastery is also said to have existed on the same place (Capul Kaliakra Bulgaria) during Ottoman rule, which is thought to have preserved the relics of Muslim Bektashi [a Sufi dervish order (tariqat)] saint Sarı Saltık.[4]

Sari Saltik (Turkish: Sarı Saltuk, Ottoman Turkish: صارى صالتقṢarı̊ Ṣaltı̊q, also referred as Sari Saltuk Baba or Dede) (died 1297/98)[1] was a 13th-century Alevi Turkish dervish, venerated as a saint by the Bektashis in the Balkans and parts of Middle East as well as the mainstream Sunni Muslim community.
Saltik was an "ecstatic devotee", although "things are told of him that are reproved by the Divine Law".[3] He is considered by various sources a disciple of Mahmud Hayran,[4] of Haji Bektash Veli,[5] or of one of the successors of Ahmed ar-Rifa'i.[6
According to the 15th-century Oghuzname narrative, in 1261 he accompanied a group of Anatolia Turkomans into Dobruja, where they were settled by the Byzantine Emperor Michael VIII to protect the northern frontier of the empire.
 
The town of Babadag (Turkish, Babadağ, Mountain of the Baba), in the Romanian Dobruja, identified with the town of Baba Saltuq visited in 1331/1332 by Ibn Battuta,[12] is said to be named after him.[13] The oldest sources about Sari Saltik available place his tomb in the area of the future town.[14] This tomb was visited in 1484/1485 by Ottoman Sultan Bayezid II during a military campaign, and, after reporting an important victory, he ordered the building of a religious and educational complex here (including a mausoleum to Saltik, finished in 1488), around which the town developed. According to Evliya Çelebi, a marble sarcophagus was found during the construction, with a Tatar inscription attesting it was the tomb of the saint.
 
Babadag became an important place of pilgrimage, visited in 1538 by Suleiman the Magnificent, and the most important urban centre in 16th-century Dobruja. The town however decayed during the frequent wars that ravaged the region during the 17th century, and was eventually burned down, along with the mausoleum to Saltik, during the Russo-Turkish Wars.[16] A simple domed türbe was rebuilt over the grave of the saint in 1828.[17] The mausoleum in Babadag remains of relative importance even nowadays, and was recently renovated, being reinaugurated in 2007 by Turkish prime-minister Recep Tayyip Erdoğan.[18]
In various legends he is identified with Christian saints (Saint George, Elijah, Saint Nicholas, Saint Simeon, Saint Naum or Saint Spyridon). According to a legend, his body was buried in seven coffins [parti din moaste  sau n trupuri intregi in n locuri prin multiplicare ca in Watchmen si la Sff desavarsiti, n corpuri in n locuri cu n destine diferite, eventual si in timpuri diferite, n morminte], in remote towns in the lands of the Infidels.[2] Nowadays, alleged tombs (türbe) are found over the Balkans (Blagaj village of Mostar, Krujë, Kaliakra) and western Anatolia (İznik).[19]
Mormantul lui Sari Saltik Baba din Babadag (adica Baba-dag: muntele lui Baba = tata, patriarh protector, in turca), aventurierul si sfantul dervis sufi care a colonizat Dobrogea pe la 1260, cu voie de la imparatul bizantin, intemeind comunitatea turca, prima pe aceste locuri. E venerat in multe parti din Balcani si a contribuit la dezvoltarea culturii alevi (alawi in araba), adica secta aia din care face parte si Bashar al Assad.
Aici la mormantul lui Sari Saltik Baba a facut pelerinaj Baiazid II si a avut un vis, inainte sa-l bata pe Stefan cel Mare si sa-i ia Cetatea Alba si Chilia. Si tot aici s-a inchinat Suleiman Magnificul (cel din serial) cu o suita de 20.000, in timpul altei campanii. Pe vremea aia Babadag era principala asezare urbana a Dobrogei, resedinta de raia.
Alaturi fantana pelerinilor (Kalaigi cisme) modernizata recent, langa geamia Ali Gazi pasa, un alt personaj celebru al Imperiului caruia, secole mai tarziu, i-a placut atat de mult locul incat a cerut sa fie ingropat aici.
Islamul sufi, cu sfinti, morminte, pelerinaje, vraji si mistica rurala, traditional in Dobrogea, e complet opus wahhabismului radical si auster la moda acum in statele arabe. Pe astia ISIS ii executa primii, chiar inaintea crestinilor. La Babadag se atarna carpe de liliecii de la mormant pentru prezicerea caii viitoare oranduite de Allah.

Elemente sufi au și învățăturile predicatorului Fethullah Gülen, cel mai mare dușman al lui Erdoğan, refugiat în SUA, și pe care Erdoğan ar dori să-l vadă extrădat, deoarece îl acuză că ar fi fost la originea puciului eșuat.

In schimb, islamul practicat de Erdoğan, care a ajuns în școli și care începe să domine astăzi prin moschei, este un soi de neo-salafism diluat, o versiune edulcorată a aridei doctrine saudite care, ajutată de petrodolari și de pasivitatea politică generală în occident a ajuns să se identifice cu esența însăși a islamului, când la origine era doar doctrina unei obscure secte și a unui trib de pe lângă Mecca pe care britanicii l-au finanțat și încurajat să se răzvrătească împotriva… Imperiului Otoman.

Concluzia rămâne cea de mai sus: este o mare ironie că atât Atatürk odinioară, cât și astăzi Erdoğan au persecutat islamul tradițional de tip sufi al Turciei, primul din motive politice de modernism impus, cel de-al doilea, Erdoğan, din motive religioase, anacronice, în numele unei doctrine importate.

După campania sa victorioasă care va răpi voievodatului Moldovei cetăţile Chilia şi Cetatea Albă, sultanul va ordona ridicarea unui mausoleu asupra mormântului sfântului despre care folclorul turc din zonă susţinea că fusese depus în şapte sicrie succesive prevum o matrioşkă, pentru a fi ferit astfel de răzbunarea ghiaurilor.
Mausoleul unde este mormântul lui Sari Saltîk se poate admira şi vizita şi în prezent, fiind probabil cel mai important obiectiv turistic din Babadag, cu toate că clădirea nu este cea originală, aceea fiind distrusă de asediile ruseşti din anii 1771, 1773 şi 1778, asedii care au transformat Babadagul de atunci într-un ansamblu de ruine. Ultima restaurare a mausoleului s-a efectuat recent, între anii 2004-2007.
Practicând o formă de sincretism religios, o parte a triburilor de de tătari adoratori ai lui Sari Saltuk s-au convertit ulterior la creștinism, formând nația găgăuzilor.
.
Ca orice sfânt adevărat, Sari Saltuk calatorea însoțit in permanență de un discipol prost si pretențios. In pildele despre el, cei doi sînt deseori gazduiți peste noapte de un țăran creștin. Intr-una din istorii li se serveste de mâncare, dar discipolul nu se atinge de blid, neștiind ce spurcaciuni le serveste crestinul. Sari Saltuk mănâncă tot si îl ceartă pe ipocrit, spunandu-i ca Dumnezeu n-ar vrea sa vadă ca drept-credincioșii pot jigni o gazdă care le-a dat ce a crezut ca e mai bun.
.
Intr-o alta pildă, tampitul de discipol se trezește la 4 dimineața si se roagă tare, facandu-l pe sfânt sa se trezească si sa-l certe ca îl deranjează pe Dumnezeu cu lălăiturile lui la ora aia.
.
In sfârșit, ca o glumă finală, se spune despre el că e îngropat in șapte sicrie, cel din Babadag fiind principalul, dar nimeni neștiind ce mădular e dosit acolo. Patron al bragagiilor. A ucis un balaur la Kaliacra.
.
Este probabil un prototip pentru Nastratin Hogea. În poemul lui Ion Barbu Nastratin Hogea la Isarlîk își mănâncă un picior :
Dervisii nu merg la moschee, ba pana si pelerinajul la Mecca este deseori pentru ei mai putin important decat pelerinajul la mormantul fondatorului confreriei lor.
+

The Holy Portolano / Le Portulan sacré: The Sacred Geography of Navigation ...

kaliakra dervish monastery
Among the most famous were the 'shrines' of: Ak-Yazıl Baba in Obrochishte near Balchik,55 Sari Saltik in Babadağ (both in Dobruja) (Ill. 31),
This place (which is really a mausoleum rather than a mosque) is NOT in Balchik - it is actually nearer to Albena and you could even walk it from there, or a taxi ought to be cheap enough. Obrochishte is the neighbouring village inland from Albena. This is the tomb of a holy man who apparently is venerated by both Muslims and Christians in the area. It's an interesting mixture of the two religions together, which is good to see in an age where religions often seem to be polarising.
Takes less than an hour to visit. For 5 levs ( 2-3 euro) you can get inside and following the tradition you stick your hand into the tomb and walk round it 3 times, which is supposed to bring good luck. After that you should put your hand on a tree for 3 minutes to have more luck...The lady who manage the place speaks just Bulgarian but has some flyers in English that tells the story of this place. 
She will walk you around and will tell you magical stories (which appear to be truth). Then you can get in to the Theke and feel the energy in there. It is absolutely amazing experience. There is a lot of details that can fascinate your imagination and you can even feel the spirit of the ancient times. If you love the mystery and magical places this is the place.

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