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Khwaja says
that
"Are
you not aware that God sees everything"
The
contemplation on the Divine can only be undertaken once the
perfect concentration on the nature of the Divine is understood.
The difference between the contemplation on the Divine and
Remembrance on the Divine is very subtle. One must always
seek the blessings of the Murshid before training oneself
individually.
In
Muraqaba Royat, once withdrawl of senses has been acheived
that contemplation on the All Pervading aspect of the Creator
is undertaken.
In Muraqaba Maeyat, the disciple contemplates on the
ever present nature of God for the wheels of time cannot age
the youth of the All Pervading.
In
Muraqaba Aqribiyat, the disciple contemplates on the close
proximity of God as the All Pervading is yet so close and
yet so far.
In
Muraqaba Whadit, the disciple contemplates on the ever
permeating presence of God.
In
Muraqaba Fana, the disciple contemplates on the immortal
aspects of the All Pervading Divine. The disciple here is
aware that if they sow sunflower seeds they would not harvest
an apple crop.
In Muraqaba Towhid i Afali, the disciple contemplates
on the Para-normal experience of the Beloved Divine during
Marifat, from which the disciple is made to understand that
when the physical body goes into suspended animation and that
the consciousness has been weaned away from the urge of gratification
of pleasures through the senses that the torrential downpour
of the ecstasy of the climax floods the consciousness for
over 300 seconds to 40 days.
In
Muraqaba Towhid I Sifati, the disciple contemplates on
the golden words of Khwaja: "Under the blue vault sky, lives
the All Pervading clothed in hide" What it means that the
All Pervading by virtue of being all pervading, pervades the
entire Universe and all dimensions of the universe. Though
the All Pervading is not visible through the senses of perception
but surely when disciple attains spiritual puberty then it
is possible for the disciple to comprehend the All Pervading
Noor of the Divine Light of God.
In
Muraqaba Towhid i Zati, the disciple contemplates on the
purity of the consciousness which is the result of Marifat.
This purity before Marifat is attained by practice of moral
injunctions and fixed observances which coupled with Zikr
with perfect concentration on the Divine results in the release
of the Divine nectar of Bliss which cleanses the consciousness.
In
Muraqaba Noori, the disciple contemplates on the Divine
Light aspects of God. For to comprehend the All Pervading
it is essential that the disciple can by the power of perception
try at least to grasp what exactly would they perceive through
the Khafi(Ajna chakra) when they are in communion with
the Divine. This Divine Light in reality is visible to the
disciple because of the grace of God. It is this grace for
which disciples all over this world practise self control
to harness the consciousnes from being attached to the external
environment seeking sense gratification.
The
practise of Muraqaba enables the disciple to rise from Nasoot
(consciousness experienced through the attachment to the senses
of perception) to Lahoot (super consciousness of the Divine
Light of God).
To
begin Muraqaba, the disciple invokes the blessings of the
All Pervading God: Ya Allah O God,
Ya Hu O He, Ya Hayy O
Life, Ya Qayyum O Existing,
Ya Haqq O Truth.
Then the disciple may practise the
Zikr (remembrance of the Divine). For only when that the
disciple has acheived the withdrawal of senses from the urges
compelling sense gratification that the disciple is able to
acheive perfection in the worship of God. For when the mind,
ego and intelligence disturb the aspirant, the aspirant would
not appreciate the purpose of all these steps which are tools
of Marifat. Without these tools of it is not possible to attain
communion with the Divine, so says Khwaja.
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