Su c Instruction and Baraka
Su sm can best be studied when we come to look at life as a whole instead of being concerned with phenomenal cross-sections. From the beginning the disciple, the talib or mureed, is given instructions in Morals and Metaphysics. Morality has to do with man’s relationship to man and Metaphysics with man’s relationship to himself, although both lead to man’s relationship to God. Morality or Suluk helps one in his relation to the not-self in action, speech, thought and feeling.
Tasawwuf, Metaphysics, may be regarded as superior to morality. This study enables the disciple to increase spiritual magnetism in his development and the study of Morals enables man to increase moral magnetism in his development.
There are other studies for the mureeds in the rst three grades. The study of Kashf or insight aids in the development of mental magnetism and in the increased capacity for the light of intelli- gence. The study of Etekad or superstition is for psychic magnetism and development. The study of Everyday Life and Breath begins with the study of the body, and helps the disciple to preserve his physical magnetism that he may live longer in the body and keep it pure, and that he also may learn to transmute his faculties and his magnetism to harmonize with the spiritual ideal and goal. Finally, there is instruction in Symbology which prepares one for the higher grades.
Most important of the more advanced teachings is Concentration (Murakkabah) which begins with the purpose of developing mental magnetism and carries one along until, through mergence of self with God, the spiritual magnetism comes. In Sadhana one learns how to use the magnetism in the daily life for practical or holy purposes. Through Amaliat or Psychology one utilizes magnetism in a scienti c and holy manner in the psychic sphere and also develops body and mind as holy ve- hicles. In Shafayat one is able through Baraka to carry the mental and spiritual magnetism down to the lower spheres to help humanity. In Esotericism one is instructed so that he can rise in conscious- ness from plane to plane and obtain all the magnetism while his heart is lled with love and longing for its true home. Through Mysticism the disciple learns mastery of breath, and its functions on all planes.
All lines and movements of vital magnetism are consciously or unconsciously movements of Baraka. In the lowest form we see this in the magnetism of metals and in the emanations of material bodies. From this we learn there are two aspects of Baraka, the positive and the negative; there is blessing in giving and blessing in receiving.
From this view the di erent studies assist in the perfection of both forms of Baraka. To give purely, one must subdue the ego, and to receive purely one has to remove the ego also. If the be- stower of Baraka is not pure in his intentions or is limited in ability, the pure receiver will receive the best that can be o ered and no more.
The nal consummation of Baraka comes when there is closest a unement and rapport be- tween giver and receiver, when, as Jesus Christ has said, “The twain become one.” This is always the ideal and is essential in the Bhakti development, for there is a station in Bhakti when the lover and beloved are one. We are apt to consider bhakti as negative and jnana yoga as positive and masculine, but the opposite may also be true. In bhakti all progress is due to oneself; there is a concentration of e ort wherein will-power is transmuted into love on its own sphere. In jnana one is more dependent
The Bestowing of Blessing
upon the teacher and therefore then the chela must be receptive; in other words, negative. In bhakti one passes from emptiness into fullness, while in jnana no particular a ention is paid to any distinc- tion between emptiness and fullness; ultimately the devotee of either path reaches the common goal.