#allembracing

[societycyxx]

If you could hear the bitter hesitation as I did

You would excuse my mind as it wanders

Spotless…from the lack of attention

I’ll never shake hand of guarded intentions and feint enthusiasm

[lains-reality]

hello, i'm fairly new to nondualism and there is sort of some information overload going on. i'm open to nondualism, however there are some doubts and fears too, which i'm aware i should try to overcome. i'd like to ask a few questions though it is up to you to answer them, these mentions a bit of derealization and depersonalization so if these are an uncomfortable topic for you to discuss, you are free to ignore this.

1. how does one practice nondualism without falling into derealization and depersonalization? an issue i have is that i am prone to this (even at the most random times, it may happen), and i'm afraid that it'll make it worse for me.

2. how does one practice nondualism while still being able to connect with the world and still being able to immerse in it (instead of being detached or having a blurry mind when interacting with the world)? taking in concepts from nondualism, but still retaining or being able to keep sanity.

3. how does one practice nondualism while still retaining their sense of self? there's this thing going around saying "you shouldn't identify with the body for it is what limits you" or "remove all labels that you've associated with yourself and go with what is left" and it's a bit confusing for me, especially as someone who again is very prone to a blurry sense of self and have once experienced being nothing and identifying as nothing, but it took a toll on mental health and anything that affects the mental health may in turn affect the body negatively (i see it as a vessel of some sort that needs to be taken care of too)

again, it is up to you to answer this. thank you for your time! ‹3 i apologize if these were a bit personal. anyway, i'll be reading more of your blogs. :]

heres a post on derealisation by another blog. i also have a post of it on my q and a

"instead of being detached or having a blurry mind when interacting with the world" why do you think you'll be blurry or negatively detached?

when you have no burdens, nothing to think about now or in the future, what do you feel? when theres no problems or fears to attend to? you feel blurry? or more alive?

I am now 74 years old. And yet I feel that I am an infant. I feel clearly that in spite of all the changes I am a child. My Guru told me; that child, which is you even now, is your real self. Go back to that state of pure being, where the "I am" is still in its purity before it got contaminated with "this I am" or "that I am." Your burden is of false self-identifications—abandon them all. My Guru told me—"Trust me. I tell you; you are divine. Take it as the absolute truth. Your joy is divine, your suffering is divine too. All comes from God. Remember it always. You are God, your will alone is done." I did believe him and soon realized how wonderfully true and accurate were his words. I did not condition my mind by thinking: "I am God, I am wonderful, I am beyond." I simply followed his instruction, which was to focus the mind on pure being "I am," and stay in it. I used to sit for hours together, with nothing but the "I am" in my mind and soon peace and joy and a deep allembracing love became my normal state. In it all disappeared—myself, my Guru, the life lived, the world around me. Only peace remained and unfathomable silence. - nisargadatta

"how does one practice nondualism while still retaining their sense of self?" there is no self. the sense of self you're talking about is just thoughts and emotions, not your Being

the feeling of "I" is always going to exist, its just that this "I" is not the feelings and thoughts that you think is you/yours

here's a post by 4dbarbie, heres another

[thecpdiary]

The Universal Truths

Writing from a universal standpoint in the way I do is an advantage because the universal truths affects us all. No one escapes the universal truths.

My blog The CP Diary is based on my truths and the universal truths. The universal truths are out there, the universe knows everything we haven’t yet thought about. Whether we’re taking note or not, from a universal standpoint if the information is out there, we are governed by what those truths expect of us.

I write from a universal perspective for a number of key reasons. Writing the truth is the right thing to do, and life works out better when we do. Also, writing the truth helps me function in my autistic world. But the universal truths aren’t just my truths, they belong to us all, therefore it is important we live and incorporate those truths into our daily lives.

Once we understand the rules and how universal truths play out in our personal lives, our lives can become more productive and a lot easier. When we work in truth, we set ourselves free.

We make our lives more complicated and challenging when we fail to incorporate the universal truths into our life. Working from our own truths isn’t the same thing. Anyone can put a spin on the truth, on how they see things, how they want things to go.

There would be less to worry about if we incorporated and worked with the universal truths and our lives would work out better, but the truth is that unless we incorporate universal truths into our lives and we start make better choices, we will all continue to struggle.

For more inspirational, life-changing blogs, please check out my site https://www.thecpdiary.com

[tawakkull]

FORGIVENESS AND TOLERANCE IN ISLAM: DIALOGUE IN THE MUHAMMADAN SPIRIT AND MEANING

I do not like to make claims and I have a poor memory, but in spite of this I can recite tens of verses, one after the other, that are concerned with forgiveness, dialogue and opening one’s heart to all. This demonstrates the allembracing nature or universality of Islam.

For example, the Qur'an states, “peace is good” (An-Nisa 4:128). The verse does not necessitate its being particular to a certain event, meaning or framework. The rule is general. Moreover, does not the root of the noun “Islam” express soundness, surrender, peace, safety, and trust? Then it is not possible for us to be true Muslims without fully representing and establishing these characteristics. In addition to this, underlying the meaning of this sacred name is an essence that incorporates embracing all and approaching everything with love. But if we do not approach the subject in this spirit, then we cannot be considered as having understood Islam or having made its call or having represented it.

In addition to rules that guarantee peace and security, there are also verses in the Qur'an related to attitudes that should be taken against criminals and people who cause anarchy and terror; for such people there are legal sanctions, punishments, and retaliations. However, whether regarding verses and hadiths on these subjects or their implementations, if we do not take into consideration the conditions, if we do not separate the essence from the detail and the goal from the means, if we do not evaluate the verses in the context of the situation both before and after they were revealed, then we will always arrive at false conclusions.

I can and do say that peace, love, forgiveness, and tolerance are fundamental to Islam; other things are accidental. Yet, it is necessary to give priority to basic Muslim issues according to their degree of importance. For example, if God gives importance to love, if he has informed us that He loves those who love Him, and if he has given to the person He loved most the name “Habibullah,” i.e. one who loves God and is loved by Him, then we have to take this as a fundamental principle. Rules like jihad against hypocrites and unbelievers are secondary matters that are necessitated by circumstances. Rules are tied to various reasons and conditions. If there are no such reasons, then the rules will not be enforced.

Rules regarding things like execution, exile and war have been tied to various reasons. What is essential here is explaining and conveying the principles of Islam with kind words and gentle behavior. Also, peace, justice and stability are essential in Islam, war being a byproduct of circumstances and dependent on certain conditions. Unfortunately, those who ignore the essence and do so without taking into consideration the reasons for the secondary rules and regulations, those who emphasize violence—these people have not understood the rules, the reasons for them nor their source, nor have they understood Islam.

When the relevant reasons appear, of course the rules necessitated by the reasons become operative. For example, when foreign enemy armies attack our country, we will, of course, not be expected to sit passively in a corner and say to the attackers, “How nice of you to come.”

Look at the world in which we find ourselves! According to some news recently reported in one of the newspapers, “bloody wars” are continuing in 56 places in the world. There are still floods of tears and blood flowing in many parts of the world. In many of these wars, some of the countries that defend democracy and human rights are on both sides. In that case, opposing war means opposing a human reality. For this reason, the moment someone touches our democratic rights and freedoms, we are, of course, going to defend ourselves and fight when necessary. But as I mentioned at the beginning, these are secondary things. The basis of Islam is peace and embracing humankind with love.

A call to the common word

Another aspect of establishing and maintaining dialogue is the necessity of increasing the interests we have in common with other people. In fact, even if the people we talk with are Jews and Christians, this approach still should be adopted and issues that can separate us should be avoided altogether. For example, when the Qur'an calls the People of the Book, it says, “O People of the Book! Come to a word (that is) common between us and you.” What is that word? “Let us not worship anything but God.” Because real freedom is realized only by being saved from being someone else’s slave. When someone becomes a servant of God they are rescued from being anyone else’s slave. So come and let us unite on this matter. The Qur'an continues, “Let us not take some of us for Lords.” (Al-Imran 3:64) What is meant here is that our primary common point is belief in God; mentioning the Messengership of Muhammad has not even been mentioned yet. In another verse: “Say to those who believe: Let them forgive those who have no hope for the afterlife.” What is being said here is let those who do not believe in the afterlife and resurrection after death be forgiven, because “God only rewards or punishes a people with what they have earned,” (Al-Jathiya 45:14) i.e., if someone is going to be punished, then God will punish them and this matter does not concern anyone else.

Another clear example of this issue is related in particular to our Prophet who received a mild warning from God regarding the time he prayed against some guilty pagans. According to a report, a Bedouin Arab tribe requested that the Messenger send them teachers of the Qur'an. The Messenger sent them some, but they were ambushed and cruelly martyred at Bi'r Al-Maunah (the well of Al-Mauna). After this event, God’s Messenger prayed to God for their punishment. However, God revealed the following verse:

Not for you, (but for God), is the judgment concerning My servants: whether He turns in mercy to them, or punishes them because they are indeed wrongdoers. (Al-Imran 3:127-128)

Today there is an interest in religion all over the world. In my opinion, representing faith with its true values has gained an even greater importance than before. Today there is a need for people who are virtuous, selfpossessed, cautious, sincere and pure of heart, people who do not steal or think too highly of themselves, and who prefer the wellbeing of others to their own, and who have no worldly expectations. If society can educate people with these characteristics, then it means that a much better future is imminent.

[wisdomrays]

Dialogue in the Muhammadan Spirit and Meaning

I do not like to make claims and I have a poor memory, but in spite of this I can recite tens of verses, one after the other, that are concerned with forgiveness, dialogue and opening one's heart to all. This demonstrates the allembracing nature or universality of Islam.

For example, the Qur'an states, "peace is good" (An-Nisa 4:128). The verse does not necessitate its being particular to a certain event, meaning or framework. The rule is general. Moreover, does not the root of the noun "Islam" express soundness, surrender, peace, safety, and trust? Then it is not possible for us to be true Muslims without fully representing and establishing these characteristics. In addition to this, underlying the meaning of this sacred name is an essence that incorporates embracing all and approaching everything with love. But if we do not approach the subject in this spirit, then we cannot be considered as having understood Islam or having made its call or having represented it.

In addition to rules that guarantee peace and security, there are also verses in the Qur'an related to attitudes that should be taken against criminals and people who cause anarchy and terror; for such people there are legal sanctions, punishments, and retaliations. However, whether regarding verses and hadiths on these subjects or their implementations, if we do not take into consideration the conditions, if we do not separate the essence from the detail and the goal from the means, if we do not evaluate the verses in the context of the situation both before and after they were revealed, then we will always arrive at false conclusions.

I can and do say that peace, love, forgiveness, and tolerance are fundamental to Islam; other things are accidental. Yet, it is necessary to give priority to basic Muslim issues according to their degree of importance. For example, if God gives importance to love, if he has informed us that He loves those who love Him, and if he has given to the person He loved most the name "Habibullah," i.e. one who loves God and is loved by Him, then we have to take this as a fundamental principle. Rules like jihad against hypocrites and unbelievers are secondary matters that are necessitated by circumstances. Rules are tied to various reasons and conditions. If there are no such reasons, then the rules will not be enforced.

Rules regarding things like execution, exile and war have been tied to various reasons. What is essential here is explaining and conveying the principles of Islam with kind words and gentle behavior. Also, peace, justice and stability are essential in Islam, war being a byproduct of circumstances and dependent on certain conditions. Unfortunately, those who ignore the essence and do so without taking into consideration the reasons for the secondary rules and regulations, those who (by reading the Qur'an in the manner of a crude kind of Zahiris) emphasize violence—these people have not understood the rules, the reasons for them nor their source, nor have they understood Islam.

When the relevant reasons appear, of course the rules necessitated by the reasons become operative. For example, when foreign enemy armies attack our country, we will, of course, not be expected to sit passively in a corner and say to the attackers, "How nice of you to come."

Look at the world in which we find ourselves! According to some news recently reported in one of the newspapers, "bloody wars" are continuing in 56 places in the world. There are still floods of tears and blood flowing in many parts of the world. In many of these wars, some of the countries that defend democracy and human rights are on both sides. In that case, opposing war means opposing a human reality. For this reason, the moment someone touches our democratic rights and freedoms, we are, of course, going to defend ourselves and fight when necessary. But as I mentioned at the beginning, these are secondary things. The basis of Islam is peace and embracing humankind with love.

A call to the common word

Another aspect of establishing and maintaining dialogue is the necessity of increasing the interests we have in common with other people. In fact, even if the people we talk with are Jews and Christians, this approach still should be adopted and issues that can separate us should be avoided altogether. For example, when the Qur'an calls the People of the Book, it says, "O People of the Book! Come to a word (that is) common between us and you." What is that word? "Let us not worship anything but God." Because real freedom is realized only by being saved from being someone else's slave. When someone becomes a servant of God they are rescued from being anyone else's slave. So come and let us unite on this matter. The Qur'an continues, "Let us not take some of us for Lords." (Al-Imran 3:64) What is meant here is that our primary common point is belief in God; mentioning the Messengership of Muhammad has not even been mentioned yet. In another verse: "Say to those who believe: Let them forgive those who have no hope for the afterlife." What is being said here is let those who do not believe in the afterlife and resurrection after death be forgiven, because "God only rewards or punishes a people with what they have earned," (Al-Jathiya 45:14) i.e., if someone is going to be punished, then God will punish them and this matter does not concern anyone else.

Another clear example of this issue is related in particular to our Prophet who received a mild warning from God regarding the time he prayed against some guilty pagans. According to a report, a Bedouin Arab tribe requested that the Messenger send them teachers of the Qur'an. The Messenger sent them some, but they were ambushed and cruelly martyred at Bi'r Al-Maunah (the well of Al-Mauna). After this event, God's Messenger prayed to God for their punishment. However, God revealed the following verse:

Not for you, (but for God), is the judgment concerning My servants: whether He turns in mercy to them, or punishes them because they are indeed wrongdoers. (Al-Imran 3:127-128)

Today there is an interest in religion all over the world. In my opinion, representing faith with its true values has gained an even greater importance than before. Today there is a need for people who are virtuous, selfpossessed, cautious, sincere and pure of heart, people who do not steal or think too highly of themselves, and who prefer the wellbeing of others to their own, and who have no worldly expectations. If society can educate people with these characteristics, then it means that a much better future is imminent.

[aboutanancientenquiry]

The problem of the nature of the economy of Pharaonic Egypt

“Theories on Ancient Egyptian Economy 

The economy of an ancient society—and one that is culturally very different from ours— such as Pharaonic Egypt is likely to display characteristics that do not have parallels in modern economies. Reconstructing such an ancient economy should therefore not exclusively proceed from modern economic observations and theories. Entirely devoid of preference for any specific theory is the important work by Wolfgang Helck, who arrived at his conclusions empirically, on the basis of extensive collections and a superb overview of ancient data (see mainly Helck 1960 – 1969, 1975). Helck argued that economic consciousness developed slowly in Egyptian history and that the development of this consciousness was hampered by the centralistic economy of the Old Kingdom; only from the First Intermediate Period onward would private individuals increasingly wrench themselves free from the allembracing redistributive state. 

Janssen (1975b: 137 - 139) argued that characteristics of the ancient Egyptian mindset exhibited in religion and art, such as the (supposed) absence of individualism, would also apply to the economy. He saw the economic mind of the Egyptians as “realistic” rather than “abstract,” and little concerned with the motive of making profit. The character of the Egyptian economy as a whole he saw as mainly redistributive—that is, dominated by taxation and tributes. Janssen based his discussion on general characteristics of peasant economies worldwide. In doing so, he showed himself a proponent of a broader movement in economic history that had begun in the 1940s and was especially influential in economic anthropology. One source of its inspiration was the emergence of economies (in Eastern Europe and Asia) that were different from the “capitalist” market economies. Another was the anthropological interest in “primitive” economies (Eichler 1993: 2 - 4). An early reflection of this movement in Egyptology was Siegfried Morenz’s study of conspicuous consumption (1969). 

The main inspiration for this “substantivist” or “primitivist” movement was the economic historian Karl Polanyi. He and his followers (mainly anthropologists) argued that economy was not to be seen as an autonomous phenomenon (that is, as a self-regulating market), but as embedded in a political and social context (Dalton 1971; Polanyi et al.  1957). This embeddedness shows itself in three different ways (also called “patterns of integration”): exchange (in commerce), reciprocity (in social structures, such as kinship), and redistribution (in politic centralism). This train of thought became influential in historiography (for example, in the work of Moses Finley) and in Near Eastern studies from the 1970s onwards. In Egyptology it found its clearest expression in Renate Müller-Wollermann’s discussion of trade in the Old Kingdom (1985). Authors discussing the nature of ancient Egyptian economy saw redistribution as its key feature (with or without specific reference to Polanyi: Bleiberg 1984, 1988; Janssen 1981). The Assyriologist and historian Mario Liverani used Polanyi’s theory to analyze international economic traffic as presented in Near Eastern sources (including the Egyptian) from the Late Bronze Age (Liverani 1990: 203 - 282). Liverani reached the important conclusion that the “patterns of integration” did not determine the actual economic processes, but rather their ideological presentation in texts and monumental depictions (ibid.: 22 - 24). 

Others have voiced skepticism of, and even sharp protest against, the Polanyi-inspired view of ancient economics (Silver 1995). The turning point in Egyptology was late in the 1980s, when more modernist views were brought forward, notably by Barry Kemp (2006; originally published 1989) and Malte Römer (1989). Kemp assumed (vs. Helck and Janssen) that there was no lack of economic consciousness in ancient Egypt, given the political and social competition clearly evident in the ancient records. He also pointed out that a redistributionist government would never have been able to meet the demands of an entire population—moreover, not even those of its own institutions. It follows that any economy is a compromise between state dominance and self-regulating market, in which private demand is an important stimulus and sets prices. Nonetheless, discussions in the 1990s still very much focused on redistribution (e.g., Eichler 1999), state service, and the absence of individualism (Bleiberg 1994). 

The relative importance of government and market and the ways in which these were interrelated seems to dominate the present discussion of ancient Egyptian economy (see also Kemp 2006: 302 - 335). David Warburton, partly inspired by the theories of John Maynard Keynes, concentrates on government concern with production and employment (Warburton 1991, 1997, 1998). An economist recently characterized the role of the state in the economy of ancient Egypt as a “risk consolidating institution” (Wilke 2000).”

Source: the UCLA Encyclopedia of Egyptology, entry “Economy”- https://escholarship.org/content/qt2t01s4qj/qt2t01s4qj.pdf?t=qxvbyl

[societycyxx]

It’s okay to remember

To remember the things I once held near

I must continue to fly

To brave the hurricanes

There’s a storm within my heart, primed with freedom

[risalei-nur]

TAFSIR: Risale-i Nur: The Words Collection:The Twenty Fifth Word.Part 3

SECOND PART: To complete the definition: Having come from God’s Supreme Throne, originated in His Greatest Name, and issued from each Name’s most comprehensive rank, and as explained in The Twelfth Word, the Qur’an is God’s Word on account of God’s being the Lord of the Worlds, and His decree on account of His having the title of Deity of all creatures. It is a discourse in the Name of the Creator of the heavens and the earth; a speech and conversation in regard to His absolute Lordship; an eternal sermon on behalf of the All-Glorified One’s universal Sovereignty. It is also a register of the All-Merciful One’s favors from the viewpoint of His allembracing Mercy; a collection of messages or communications that sometimes begin with ciphers in respect of His Divinity’s sublime majesty; and a wisdom-infusing holy Scripture that, having descended from the Divine Greatest Name’s all-comprehensive realm, looks over and surveys the circle surrounded by His Supreme Throne. 

This is why the title “the Word of God” has been and will always be given to the Qur’an. After the Qur’an come the Scriptures and Pages or Scrolls sent to other Prophets. Some of the other countless Divine words are conversations in the form of inspirations coming as particular manifestations of a particular aspect of Divine Mercy, Sovereignty, and Lordship under a particular title and with a particular regard. The inspirations coming to angels, human beings, and animals vary greatly with regard to their universality or particularity.

THIRD PART: The Qur’an briefly contains all Scriptures revealed to previous Prophets, and the works of all saints and purified, discerning scholars following different ways of thought and paths to God. Its six sides are bright and absolutely free of doubt and whimsical thought. Its point of support is certainly Divine Revelation and the Divine eternal Speech; its aim is self-evidently eternal happiness; its inside is clearly pure guidance; it is necessarily surrounded and supported from above by the lights of belief, from below undeniably by proof and evidence, from the right evidently by the heart’s submission and the conscience, and from the left by the admission of reason and other intellectual faculties. Its fruit is most certainly the All-Merciful’s mercy and Paradise. It has been accepted and promoted by angels and innumerable people and jinn throughout the centuries.

All of these qualities mentioned above have either been proven in other places or will be proved in the following pages depending on decisive proofs.

[nevillberger]

FC 24 utilizes a new acclimation abettor acclimatized

The abutting in FC 24 Coins the ceremony installments of EA's FIFA franchise, FC 24 allocation as the final accepting in the allocation below the association's name. The 223 accepting will accompany ashamed the Ultimate FUT adeptness and will amore crossplay for abounding modes except for Coop modes.

In addition, FC 24 utilizes a new acclimation abettor acclimatized as "HyperMotion2," which analyzes abstracts from complete football matches to achieve an allembracing acclimation of animations for players ingame to achieve a added adroit experience.

In accretion to these features, FC 24 will lath both Angel Cup modes for both men and women. This accepting additionally includes Women's club football, starting with two reallife teams and abacus added as the game's seasons advance. How To Get FGS Altercate Tokens in FC 24

Sam Kerr will additionally be the ageold arbitrary abecedarian to appear on EAFC 24 Coins a FIFA cover. Afterwards FC 24, EA Sports will accepting their Football abecedarian below the new moniker "EA Sports FC."

[allembracingtreasures]

⭐All Embracing Treasures⭐is on Poshmark (and soon will have a store set up on Facebook, too)!! Not familiar with Poshmark? That's ok, it's all good. Poshmark is fairly simple. I'll walk🚶‍♀️you through getting set up and finding my store, aka 'closet' below👇!

First off, Google 'Poshmark.com'. Quickly create an acct. (No, it doesn't ask for your CC info here!) Once you complete that, you'll be brought to the Poshmark home page. In the top right↗️corner is the search option. When you click on it, a drop down⬇️appears. Go to the very left⬅️. It'll say 'listings'. Click that so it says 'people'. Type⌨️in '@monicawells79'. 'Allembracing Treasures' pops up! Yay🎉! You did it, lol🤣! Click on that and now scroll away. My store also has a Facebook page-All Embracing Treasures😁There's a lot to look at and I add more items EVERY DAY😁 If you could, would you please show my closet some love🥰and leave a like? Even if you don't buy anything, thanks for looking and tell a friend for me, please!!!! I DO CONSIDER OFFERS IF YOU DON'T LIKE A POSTED PRICE😉Have a great day😊

#allembracingtreasures #supportsmallbusiness #helpmemakemydreamgrow #poshmark

[liberalcom-blog]

Mysticism: Its History and Challenge

https://liber-al.com/?p=39490 Mystical experience is not really understood in our modern Western culture, but we have a rich history and traadition that can be traced from remote ages to the present day. It is a phenomenon common to all religions and races, differing in manifestation, but sharing a similar foundation--the realization from personal experience that all things are interdependent, that the source is One. The mystical experience is often brief, immediate, maybe mysteriousa last experience that rbings allembracing emotion (love) into the bounds of concrete reality. Bruno Borchert brings mysticism into sharp focus by exploring ideas and concecpts from world religions and explaining Christian mystics in history, in perspective, and through art. He takes us from Zoroaster to European alchemists, explores the Hellenistic world, the feminine worldview, and the experience of God shard by saints and well-known mystics such as St. Theresa and St. Francis. Modern approaches explored by psychologists like Jung and Maslow, and the contemporary search for mystical love make this a necessary book for people who want to understand the spiritual path. Editorial Reviews "Bruno Borchert's is a readable classic, as well as a reference for home, public and academic libraries. Beefy in size and nourishing to boot, it is hard to imagine a less stuffy, more complete compendium. In Part I, &'grave;The Phenomenon of Mysticism,'' Borchert compares being in love to mystical experience. Part II, &'grave;The History of Mysticism,'' covers the East; Iran; Israel; the Hellenistic world; a feminist worldview; God as Lover and Beloved; the mystical retreat; and more. Part III, &'grave;The Mystical Way,'' shines a light on contemporary paths, concluding simply and profoundly with two poems. Copious, eclectic illustrations and satisfying appendices (i.e., &'grave;Mapping Mystical Influences,'' &'grave;Timeliness,'' &'grave;A Glossary of Mystics,'' etc.), bibliography and indices put the final shine on this star. Illustrations." --Publisher's Weekly, Copyright 1994 Cahners Business Information, Inc. "Originally published in Dutch in 1989, this work does not live up to the promise of its title. Borchert, a Dutch writer of spiritual and scientific issues, covers mainly the Western traditions, leaving only a few pages for the vastness of Eastern thought. His prejudices in this area are evident; for example, he correctly identifies yoga as a practice rather than a religion, then erroneously dismisses it. Such misrepresentation is not worthy of the rest of the work, which contains an excellent description of mysticism and an exhaustive history of Christian mysticism, with Zoroaster, the Greeks, and some Jewish tradition thrown in. In this regard, Borchert offers a fine work within a limited scope, emphasizing history with little consideration of current thought and usage. Librarians interested in the Eastern point of view should consider works by George Feuerstein (e.g., Sacred Paths , LJ 2/1/92) as well as the original texts of Eastern thought and scripture." --Library Journal, Marilyn E. Schafer, Canadian Memorial Chiropractic Coll., Toronto, Copyright 1994 Reed Business Information, Inc. - From the Publisher "Originally published in Dutch in 1989, this work does not live up to the promise of its title. Borchert, a Dutch writer of spiritual and scientific issues, covers mainly the Western traditions, leaving only a few pages for the vastness of Eastern thought. His prejudices in this area are evident; for example, he correctly identifies yoga as a practice rather than a religion, then erroneously dismisses it. Such misrepresentation is not worthy of the rest of the work, which contains an excellent description of mysticism and an exhaustive history of Christian mysticism, with Zoroaster, the Greeks, and some Jewish tradition thrown in. In this regard, Borchert offers a fine work within a limited scope, emphasizing history with little consideration of current thought and usage. Librarians interested in the Eastern point of view should consider works by George Feuerstein (e.g., Sacred Paths , LJ 2/1/92) as well as the original texts of Eastern thought and scripture." --Library Journal, Marilyn E. Schafer, Canadian Memorial Chiropractic Coll., Toronto, Copyright 1994 Reed Business Information, Inc. - Reviews Bruno Borchert's is a readable classic, as well as a reference for home, public and academic libraries. Beefy in size and nourishing to boot, it is hard to imagine a less stuffy, more complete compendium. In Part I, ``The Phenomenon of Mysticism,'' Borchert compares being in love to mystical experience. Part II, ``The History of Mysticism,'' covers the East; Iran; Israel; the Hellenistic world; a feminist worldview; God as Lover and Beloved; the mystical retreat; and more. Part III, ``The Mystical Way,'' shines a light on contemporary paths, concluding simply and profoundly with two poems. Copious, eclectic illustrations and satisfying appendices (i.e., ``Mapping Mystical Influences,'' ``Timeliness,'' ``A Glossary of Mystics,'' etc.), bibliography and indices put the final shine on this star. Illustrations. (Apr.) - Publishers Weekly - Publisher's Weekly Originally published in Dutch in 1989, this work does not live up to the promise of its title. Borchert, a Dutch writer of spiritual and scientific issues, covers mainly the Western traditions, leaving only a few pages for the vastness of Eastern thought. His prejudices in this area are evident; for example, he correctly identifies yoga as a practice rather than a religion, then erroneously dismisses it. Such misrepresentation is not worthy of the rest of the work, which contains an excellent description of mysticism and an exhaustive history of Christian mysticism, with Zoroaster, the Greeks, and some Jewish tradition thrown in. In this regard, Borchert offers a fine work within a limited scope, emphasizing history with little consideration of current thought and usage. Librarians interested in the Eastern point of view should consider works by George Feuerstein (e.g., Sacred Paths , LJ 2/1/92) as well as the original texts of Eastern thought and scripture.-- Marilyn E. Schafer, Canadian Memorial Chiropractic Coll., Toronto - Library Journal #BrunoBorchert #Mysticism #Mysticism;Body,Mind&Spirit #Religion #WeiserBooks

[tawakkull]

Forgiveness and Tolerance in Islam: Dialogue in the Muhammadan Spirit and Meaning

I do not like to make claims and I have a poor memory, but in spite of this I can recite tens of verses, one after the other, that are concerned with forgiveness, dialogue and opening one’s heart to all. This demonstrates the allembracing nature or universality of Islam.

For example, the Qur'an states, “peace is good” (An-Nisa 4:128). The verse does not necessitate its being particular to a certain event, meaning or framework. The rule is general. Moreover, does not the root of the noun “Islam” express soundness, surrender, peace, safety, and trust? Then it is not possible for us to be true Muslims without fully representing and establishing these characteristics. In addition to this, underlying the meaning of this sacred name is an essence that incorporates embracing all and approaching everything with love. But if we do not approach the subject in this spirit, then we cannot be considered as having understood Islam or having made its call or having represented it.

In addition to rules that guarantee peace and security, there are also verses in the Qur'an related to attitudes that should be taken against criminals and people who cause anarchy and terror; for such people there are legal sanctions, punishments, and retaliations. However, whether regarding verses and hadiths on these subjects or their implementations, if we do not take into consideration the conditions, if we do not separate the essence from the detail and the goal from the means, if we do not evaluate the verses in the context of the situation both before and after they were revealed, then we will always arrive at false conclusions.

I can and do say that peace, love, forgiveness, and tolerance are fundamental to Islam; other things are accidental. Yet, it is necessary to give priority to basic Muslim issues according to their degree of importance. For example, if God gives importance to love, if he has informed us that He loves those who love Him, and if he has given to the person He loved most the name “Habibullah,” i.e. one who loves God and is loved by Him, then we have to take this as a fundamental principle. Rules like jihad against hypocrites and unbelievers are secondary matters that are necessitated by circumstances. Rules are tied to various reasons and conditions. If there are no such reasons, then the rules will not be enforced.

Rules regarding things like execution, exile and war have been tied to various reasons. What is essential here is explaining and conveying the principles of Islam with kind words and gentle behavior. Also, peace, justice and stability are essential in Islam, war being a byproduct of circumstances and dependent on certain conditions. Unfortunately, those who ignore the essence and do so without taking into consideration the reasons for the secondary rules and regulations, those who emphasize violence—these people have not understood the rules, the reasons for them nor their source, nor have they understood Islam.

When the relevant reasons appear, of course the rules necessitated by the reasons become operative. For example, when foreign enemy armies attack our country, we will, of course, not be expected to sit passively in a corner and say to the attackers, “How nice of you to come.”

Look at the world in which we find ourselves! According to some news recently reported in one of the newspapers, “bloody wars” are continuing in 56 places in the world. There are still floods of tears and blood flowing in many parts of the world. In many of these wars, some of the countries that defend democracy and human rights are on both sides. In that case, opposing war means opposing a human reality. For this reason, the moment someone touches our democratic rights and freedoms, we are, of course, going to defend ourselves and fight when necessary. But as I mentioned at the beginning, these are secondary things. The basis of Islam is peace and embracing humankind with love.

A call to the common word

Another aspect of establishing and maintaining dialogue is the necessity of increasing the interests we have in common with other people. In fact, even if the people we talk with are Jews and Christians, this approach still should be adopted and issues that can separate us should be avoided altogether. For example, when the Qur'an calls the People of the Book, it says, “O People of the Book! Come to a word (that is) common between us and you.” What is that word? “Let us not worship anything but God.” Because real freedom is realized only by being saved from being someone else’s slave. When someone becomes a servant of God they are rescued from being anyone else’s slave. So come and let us unite on this matter. The Qur'an continues, “Let us not take some of us for Lords.” (Al-Imran 3:64) What is meant here is that our primary common point is belief in God; mentioning the Messengership of Muhammad has not even been mentioned yet. In another verse: “Say to those who believe: Let them forgive those who have no hope for the afterlife.” What is being said here is let those who do not believe in the afterlife and resurrection after death be forgiven, because “God only rewards or punishes a people with what they have earned,” (Al-Jathiya 45:14) i.e., if someone is going to be punished, then God will punish them and this matter does not concern anyone else.

Another clear example of this issue is related in particular to our Prophet who received a mild warning from God regarding the time he prayed against some guilty pagans. According to a report, a Bedouin Arab tribe requested that the Messenger send them teachers of the Qur'an. The Messenger sent them some, but they were ambushed and cruelly martyred at Bi'r Al-Maunah (the well of Al-Mauna). After this event, God’s Messenger prayed to God for their punishment. However, God revealed the following verse:

Not for you, (but for God), is the judgment concerning My servants: whether He turns in mercy to them, or punishes them because they are indeed wrongdoers. (Al-Imran 3:127-128)

Today there is an interest in religion all over the world. In my opinion, representing faith with its true values has gained an even greater importance than before. Today there is a need for people who are virtuous, selfpossessed, cautious, sincere and pure of heart, people who do not steal or think too highly of themselves, and who prefer the wellbeing of others to their own, and who have no worldly expectations. If society can educate people with these characteristics, then it means that a much better future is imminent.

[wisdomrays]

FORGIVENESS, TOLERANCE, and DIALOGUE: Dialogue in the Muhammadan Spirit and Meaning

I do not like to make claims and I have a poor memory, but in spite of this I can recite tens of verses, one after the other, that are concerned with forgiveness, dialogue and opening one's heart to all. This demonstrates the allembracing nature or universality of Islam.

For example, the Qur'an states, "peace is good" (An-Nisa 4:128). The verse does not necessitate its being particular to a certain event, meaning or framework. The rule is general. Moreover, does not the root of the noun "Islam" express soundness, surrender, peace, safety, and trust? Then it is not possible for us to be true Muslims without fully representing and establishing these characteristics. In addition to this, underlying the meaning of this sacred name is an essence that incorporates embracing all and approaching everything with love. But if we do not approach the subject in this spirit, then we cannot be considered as having understood Islam or having made its call or having represented it.

In addition to rules that guarantee peace and security, there are also verses in the Qur'an related to attitudes that should be taken against criminals and people who cause anarchy and terror; for such people there are legal sanctions, punishments, and retaliations. However, whether regarding verses and hadiths on these subjects or their implementations, if we do not take into consideration the conditions, if we do not separate the essence from the detail and the goal from the means, if we do not evaluate the verses in the context of the situation both before and after they were revealed, then we will always arrive at false conclusions.

I can and do say that peace, love, forgiveness, and tolerance are fundamental to Islam; other things are accidental. Yet, it is necessary to give priority to basic Muslim issues according to their degree of importance. For example, if God gives importance to love, if he has informed us that He loves those who love Him, and if he has given to the person He loved most the name "Habibullah," i.e. one who loves God and is loved by Him, then we have to take this as a fundamental principle. Rules like jihad against hypocrites and unbelievers are secondary matters that are necessitated by circumstances. Rules are tied to various reasons and conditions. If there are no such reasons, then the rules will not be enforced.

Rules regarding things like execution, exile and war have been tied to various reasons. What is essential here is explaining and conveying the principles of Islam with kind words and gentle behavior. Also, peace, justice and stability are essential in Islam, war being a byproduct of circumstances and dependent on certain conditions. Unfortunately, those who ignore the essence and do so without taking into consideration the reasons for the secondary rules and regulations, those who (by reading the Qur'an in the manner of a crude kind of Zahiris) emphasize violence—these people have not understood the rules, the reasons for them nor their source, nor have they understood Islam.

When the relevant reasons appear, of course the rules necessitated by the reasons become operative. For example, when foreign enemy armies attack our country, we will, of course, not be expected to sit passively in a corner and say to the attackers, "How nice of you to come."

Look at the world in which we find ourselves! According to some news recently reported in one of the newspapers, "bloody wars" are continuing in 56 places in the world. There are still floods of tears and blood flowing in many parts of the world. In many of these wars, some of the countries that defend democracy and human rights are on both sides. In that case, opposing war means opposing a human reality. For this reason, the moment someone touches our democratic rights and freedoms, we are, of course, going to defend ourselves and fight when necessary. But as I mentioned at the beginning, these are secondary things. The basis of Islam is peace and embracing humankind with love.

A call to the common word

Another aspect of establishing and maintaining dialogue is the necessity of increasing the interests we have in common with other people. In fact, even if the people we talk with are Jews and Christians, this approach still should be adopted and issues that can separate us should be avoided altogether. For example, when the Qur'an calls the People of the Book, it says, "O People of the Book! Come to a word (that is) common between us and you." What is that word? "Let us not worship anything but God." Because real freedom is realized only by being saved from being someone else's slave. When someone becomes a servant of God they are rescued from being anyone else's slave. So come and let us unite on this matter. The Qur'an continues, "Let us not take some of us for Lords." (Al-Imran 3:64) What is meant here is that our primary common point is belief in God; mentioning the Messengership of Muhammad has not even been mentioned yet. In another verse: "Say to those who believe: Let them forgive those who have no hope for the afterlife." What is being said here is let those who do not believe in the afterlife and resurrection after death be forgiven, because "God only rewards or punishes a people with what they have earned," (Al-Jathiya 45:14) i.e., if someone is going to be punished, then God will punish them and this matter does not concern anyone else.

Another clear example of this issue is related in particular to our Prophet who received a mild warning from God regarding the time he prayed against some guilty pagans. According to a report, a Bedouin Arab tribe requested that the Messenger send them teachers of the Qur'an. The Messenger sent them some, but they were ambushed and cruelly martyred at Bi'r Al-Maunah (the well of Al-Mauna). After this event, God's Messenger prayed to God for their punishment. However, God revealed the following verse:

Not for you, (but for God), is the judgment concerning My servants: whether He turns in mercy to them, or punishes them because they are indeed wrongdoers. (Al-Imran 3:127-128)

Today there is an interest in religion all over the world. In my opinion, representing faith with its true values has gained an even greater importance than before. Today there is a need for people who are virtuous, selfpossessed, cautious, sincere and pure of heart, people who do not steal or think too highly of themselves, and who prefer the wellbeing of others to their own, and who have no worldly expectations. If society can educate people with these characteristics, then it means that a much better future is imminent.

[oheumani-blog]

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[societycyxx]

I needed:

Armor

Validation

Understanding

I thought I was seeking the same space, the right to express myself, that I was so freely giving.

Only to realize that I am that space.

[risalei-nur]

TAFSIR: Risale-i Nur: The Words Collection:The Sixteenth Word.Part 2

We have passed from comparison to discussion of a thing’s reflection or presencesomewhere through some sort of manifestation of its being. Out of the many types of possible reflection, I will discuss three:

THE FIRST: REFLECTIONS OF DENSE, MATERIAL OBJECTS: Such reflections are other than the thing reflected, and so have a different identity. They are also lifeless, having no quality other than their lifeless appearance. For example, if you enter a store full of mirrors, one Said will become thousands of Saids, but only the one living Said is Said—the others are dead.

THE SECOND: REFLECTIONS OF MATERIAL, LIGHT-GIVING OBJECTS: Such reflections are neither identical with nor other than the original. While not of the same nature as the original, they have most of its features and may be considered as living. For example, the sun is reflected in countless objects. Each reflection either contains its heat or light, together with its light’s seven colors. If the sun were conscious, with its heat as its power, its light as its knowledge, and its seven colors as its seven attributes, it would be present in everything simultaneously, and able to rule over or make contact with each one freely and without one hindering the other. It also would be able to meet with all of us via our mirrors. While we are distant from it, it would be nearer to us than ourselves.

THE THIRD: REFLECTIONS OF PURE SPIRITS CREATED FROM LIGHT AND HAVING THEIR ORIGINAL PURITY: Such reflections are living and identifiable with the original. However, since they reflect or manifest themselves according to the receptive object’s or mirror’s capacity, the reflections are not wholly of the same nature as the original. For example, Gabriel could be with the Prophet in the form of Dihya (a Companion), prostrating in the Divine Presence before God’s Most Exalted Throne, and be in innumerable other places relaying the Divine Commands simultaneously. Performing one duty does not block another. In the same way Prophet Muhammad, upon him be peace and blessings, whose essence is light and whose identity is of light, hears each member of his community in this world call blessings upon him simultaneously. On the Day of Judgment, he will meet with all purified peopleat the same time. In fact, some saintswho have acquired a high degree of purity and refinement (abdal: substitutes) are seen in many places and doing many things simultaneously. Just as glass and water reflect material objects, so do air, ether, and certain beings of the World of Ideas or Immaterial Forms reflect and transport such beings with the speed of lightand imagination. This allows them to travel in thousands of pure realms and refined abodes at the same time.

Helpless and subjugated items like the sun, and creatures like matterrestricted spirit beings, can be present in many places at once because they are either light-giving creatures or created of light. Despite being particulars bounded by certain conditions, they become like absolute universals. With their limited power of choice, they can do many things at once.

The All-Holy, All-Pure Being is wholly transcendent and free of matter, far above and exempt from any restriction and the darkness of density and compactness. All lights and luminous beings, whether light-giving or created of light, are dense shadows of His Names’ sacred lights. All existence and life, as well as the World of Spirits and the World of Ideas or Immaterial Forms, are semi-transparent mirrors of His Beauty. His Attributes are allembracing, and His essential Qualities are universal. What could escape or hide from His manifestation with all His Attributes, particularly His universal Will, absolute Power, and all-encompassing Knowledge? What could be difficult for Him? Who could be distant from Him? Who could draw close to Him without acquiring universality?

The sun’s unrestricted lightand immaterial reflectionmakes it nearer to you than your eye’s pupil, while your being bounded by certain conditions keeps you far from it. To draw near, you must transcend many restrictions and rise above many universal levels. Simply, in terms of spiritual transcendence, you have to become as large as the earth and rise as far as the moon. Only then could you directly approach, to a degree, the sun in its essential identity and meet with it without veil. In the same way, the All-Majestic One of Grace, the All-Gracious One of Perfection, is infinitely near to you, while you are infinitely far from Him. If you have enough power of heart and sublimity of mind, try to see certain other realities in the other aspects of the comparison.