The Zikr - Wheel of Life and Death

The Z ikr - W heel of L ive and W heel of D eath –

by A ssad P. Splieth

W histleblow ing Sufis Press www.whistleblowingsufis.org/ © all rights reserved 05.07.2010

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Internationaler Sufi – Orden Zentrum Al – Wajid Assad Splieth Nürnberg

Bism i´llah ir-Rahm an, ir-Rahim Zikr of Balance Lesson 1 - The organ-logical analogy

Preface The original intention of this work was the presentation of the organ-logical analogy, as outlined here in the first chapter, the Lesson 1. In the course of one years´ theoretical and especially practical examination of this zikr new horizons opened up with Allah´s help, whose landscapes manifested as further lessons. I wish to submit the contents of this to seekers with a practical approach rather than to merely theoretical interested seekers; this explains the structure following lessons, not chapters. I myself am a humble seeker, who could not accomplish anything without Allah´s help and guidance. May Allah give, that this work will meet with the approval of the illuminated souls, especially of my Pir-o-Murshids.

The Zikr The spiritual practice of the Sufis, called Zikr (translated: remembrance of God), is a way of constant and progressing purification and emptying of the heart on various levels. Only a clean and empty vessel is suitable to be filled with a new excellent wine. Here I am presenting a special and very original practice of Zikr, the Zikr of Balance. It is, labeled different, a central practice of the Tariqa Oveyssi (M.T.O. Shahmaghsoudi). The descriptions of Tariqa Oveyssi concerning this Zikr - according to what can be found at their websites - are shallow and insufficient. My repeated polite asking for further and deeper information was answered cool and discouraging. Therefore I am exploring this Zikr myself (it is better that way anyhow). The reason doing so is, that I was struck and fascinated by this Zikr from the very beginning of practicing it.

Technical Basics

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The movement of this Zikr follows a lying . This is the symbol of infinity. Differing from the here shown representation of the symbol, this Eight is lying flat on the ground, following the costal arches. While following these loops, the upper body and the head are bending to the right and left side, the head turning a little to the right and thew left. One starts into the right

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loop with clockwise spin and moves over into the left loop with counterclockwise spin 1. The concentration is attached to the movements through the loops, though focussing during the process more and more into the heart. Crosspoint of the loops is the heart. During the whole exercise, the salik stays with his concentration more or less in the heart. Less, before mastering the technic, more, after mastering the technic. The movement of the body is always and continually flowing, the turning point of the breathing corresponds with the crosspoint in the heart. If the Zikr is performed mentally as Fiqr, thinking the appropriate words (what is called: Zikr al-qalb – remembrance of the heart, with utmost concentration on the task, without speaking), one exhales while bending front and right into the right loop (body and head to the right), and inhales into the left loop (body and head to front and left). The movement is an always regular flow, the two turning-points of the breath coincide at one point, the crosspoint of the loops´ line, the heart. It is very important, that these turning-points become one. The rising energy flowing through the loops is for one moment released at the reversal of the breathing. This corresponds to the significance of the illa within the traditional so called “whole Zikr” with the words of the Shahada: La illaha illa llah like it is exercised in the Sufi-Order. For me it looks like that the Zikr of Balance is a preceding, an older version. Performing the Fikr, the salik is f.ex. thinking the words:

La illaha (right - exhalation) illa llah (left - inhalation)

While speaking these words aloud (Zikr al-llisan – remembrance of the tongue) on one breath (same procedure, starting right loop, then left loop), one inhales at the end of one cycle at the heart-crossing, thinking the word Hu. The breathing is giving the rhythm. La illaha (right) - illa llah (left) – Hu (inhaling at the center, the heart)

Other possible words would be (could be done singing):

Chasbeh rabbi - - - dschallallah Marif qalbi - - - gawrullah Nur Mohammad - - - sallallah La illaha - - - illa llah

God is the Lord of my heart My heart is all filled with God Greetings to the Light of Mohammad There is no God but God

source: songbook: Lieder aus den Weltreligionen

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This Zikr starts by exhaling into the right loop, that is to say with emptying, Fana´a. Emptyness, Fana´a, is the precondition that Allah or divine energie may enter at the left side by inhalation, Baqa´a. This is according to the instructions of the Kubrawiyya, from which this zikr is said to originate. From Allaudawla Semnani, a mureed of Nağmad-din al-Kubra, a similar zikr is reported, but due to lack of reported details identity cannot be stated ( see footnote 2).

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Adjusting the rhythm of breath / rhythm of zikr with the heartbeat We are hardly able to become aware of the heartbeat unless doing the zikr very calm and inwardly, with a minimum of body-movement. Proceeding different, we would possibly need to feel our pulse at our wrists artery. If we say: the crosspoint of the loops is to be found in the heart, we were to ask: where exactly in the heart? We find out by taste and try. The Oveyssi call it the lifepoint of the heart, considering it to be the most important of 13 electromagnetic centers in the body (as they say). For them the effect of the practice is in purifying the heart. By concentrating upon- and by charging the lifepoint of the heart they try to find -, and aim to open an energetic connection with the brain. The striking effect of the practice begins with an immediate strenghtening and harmonizing of the heart, first of all it becomes very peaceful. At the very beginning of practicing this zikr this effect is very clear and bright (this is often the case if one starts with new spiritual exercises, because the contrast to the status quo is then very obvious), later, after mastering the technic, one needs to turn more inward, concentrate more inward, to realize this subtle and yet strong intoxicating energy.

Physiological implications Those two loops represent exactly the working of the two heart valves. The left one is pumping the oxygenized blood into the body (inhale and turn to the left). The right one tears the consumed blood back to heart and lungs (exhale and turn to the right). There again the blood is enriched with new oxygen and energy and is pumped with the inhalation by the left heartvalve back into the circulation. The Sufimaster Najmaddin Kubra remarks: the effect of the zikr must go into the blood, penetrate into the veins and arteries. 2 The definition of the heart as being a pump is questioned in our days. Already Rudolf Steiner rejected this assertion. New scientific researches on the heart understand the whole organism as to be the drive as well of the heart-functions. left: look upon the heart from the front right: look upon the heart from behind preparation of heart and coronary vessels, filled with blue mass (right valve - without oxygen) and red mass (left valve - with new oxygen). For seek of better illustration without the heart muscle. Notice how both valves are spiraling around and into each other (like Yin und Yang)

Hugo Kükelhaus, a genius-artist and man of wisdom said: any evolution towards higher consciousness is developing organ-logical (following logically the structure and working of the bodily organs). He teached children: Look at your seeing, listen to your hearing, feel your emotions. 2

Die Fawā`ih al-Ğamāl wa Fawātih al-Ğalāl des Nağm ad-din al-Kubra, edited by Fritz Meier 1957

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For me organ-logical means even more: Kükelhaus inspired me to understand that a number of spiritual practices, especially several kinds of Zikr, are copying and developping logically the functioning and networking of bodily organs on a higher level. This Zikr is organlogical. Its movements and concentration copy the way of working of the physical heartvalves. Fana´a to the right and Baqa´a to the left. Fana´a is not only cleansing of the heart, but purification of the self as a whole from the nafs. With Fana´a we have an active concentration, we surrender and give ourselves completely into emptyness, we die before death. Baqa´a is happening to us, we don´t need to bother about it actively, simply presenting us as an empty vessel to the divine abundance of blessing .That is the meaning. Hazrat Inayat Khan says, there is no greater wisdom than the wisdom of nature. This Zikr is perfectly in harmony with this natural wisdom and proves in an impressive way the truth of the masters´ words. Personally, I reject any kind of Zikr where no organ-logical analogy is to be found. By the way: what the Sufi-Order calls the complete or full Zikr, this one is organ-logical as well. I realized this for the first time on a seminar with Pir Vilayat at Warszawa, where I guided the participants into the Zikr. And I only could understand it that way, because I was deeply touched and inspired by the incredible devotion of the polish people around me (never experienced in Germany). A tip for the reader: the illa must be put into the navel. I dont wish to say more about it, because this shall be a riddle for the salik. The heart- and blood-circulation-system from the front (schematic). Red is the oxygen-containing blood, which is sent out into the body by left heart-valve through aorta and arteries. Blue is blood without oxygen, which returns to the right heart-valve by the veins.

source of grafics: G.Töndury, Angewandte und topographische Anatomie

Source of above grafics: G.Töndury, Angewandte und topographische Anatomie

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One can imagine this two loops of the to be wings (heart and wings). Due to the balance resulting from this exercise the heart becomes able to fly. The described effects are result of my self-experience and self research. Zikr should be practiced at any occasion in everyday life, according to a word of the prophet: Thou should remember thy Lord at any moment of thy live. Practicing organ-logical exercises, makes nature a sure and wonderful spiritual guide for us, a holy scripture. Following the wisdom of nature we will not go astray. How to explain this? One way might be, that such exercises, while copying the natural wisdom in this way, they recreate and evolve the functioning of physical organs in a spiritual way on a spiritual, higher plane. This is lesson 1 of this Zikr of balance. It deals with Tașfiya-i Qalb, the cleansing of the heart and Tadhkiya-i Nafs, the purification of the self.

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Zikr of Balance – Lesson 2

In order to understand the wisdom of nature we again observe closely our body. Not only the heart is parted by two heart valves, the blood-circulation in veins and arteries, many organs and functions of the body are parted in two, around a longitudal axis: arms, feet, legs, kidneys, lungs, eyes, ears, nostrils, hands, cerebral halves, testicles and ovaries, etc. . Most of the longitudal axis extends along the spine. Moreso: this dual organization of nature is as well effective within the subtle organs, the Chakras. They are called Lata´if (plural of Latifa) by the Sufis 3. According to the teaching of Yoga, at the right and left side along the spine two channels are located, called Ida and Pingala, interconnected spiraling, creating a third channel along their cross points, called Shushumna. With a cross-sectional view from the top (or the bottom) we get exactly the

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picture of our lying . Practice: to exercise the Zikr of Balance not only on the level of the heart-Latifa, but on the level of each specific Latifa. Variation: use the Elementary Breath on this. Now we enter the third dimension: Following the logics of the subtle organs we realize that we are not dealing with seven seperate horizontal symbols, each of it fixed to its seperate floor, but those floors are connected. At each crossing, which together form the channel of the Shushumna, energy jumps from one floor to the next floor, from one plane to the other

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plane, from one to the next . Here we recognize the spiraling organisation of the subtle system, which again reveals itself in the organization of the DNS double-helix. Practice: if we practice the Zikr of Balance through the planes from bottom to top, so energy jumps from one crossing of a plane below, starting with inhalation, to the crossing of the next plane above, then proceeding (with the inhale) into the left loop and so on. In the opposite direction, from top to the bottom, energy jumps with the start of each exhalation to the next crossing below, then entering the right loop. With other words: energy moves spiraling through the planes, through the Lata´if, never linear. Real, substantial developement never runs linear. It is true: we always wish for the short-cut, but natural developement does not work like this, which is proved by evolution. If energy is moved spiraling through the Lata´if like this, there won´t be an overcharge or blow of fuses, like it could happen with (forced) linear activation of the Lata´if from bottom to top (as in Kundalini-Yoga). We all remember having done exercises with Pir Vilayat in that spiraling sense, f.ex. with Shagall and Kasab. 3

The naming of the Lata´if as subtle organs originates from Henry Corbin. See his work: En Islam Iranien, especially Vol. III about the Lata´if - teaching according to Allauddawla Semnāni. I am refering here to this system, whose structure is, except for the coloured lights, analogous with the Hindu-System. Both are analogous with the system of Pir Vilayat, only the colours he uses are according to the arrangement of the spectral colours (rainbow-colours). From red at the bottom to violet at the height. Lesson 4 of this course again pictures another Lataif-system.

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This given description reminds of an atomic model, where an electron, submitted to high pressure or heat, leaves it´s fixed orbit around the nucleus to jump to, and connect with some other atom or transforming to a new element or molecule. A new quality arises. Practicing the Zikr in this way, we will be working intensely with subtle energie. I can tell from my own experience: one gets addicted to this Zikr. It is intoxicating. And if spiritual practices do not intoxicate us, what´s the sense of doing it? This is the path of natural wisdom. The circular motion through the loops has, at the same time, a centrifugal and a centripetal effect. With the centrifugal effect we get rid of „our“ nafs (Tadhkiya-i Nafs, purification of the self), we give them away to the outside (Fana´a). The centripetal effect gathers divine energy, which arises directly out of the crossing of the line, especially from the heart (Baqa´a).

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Again I want to remind, that this is lying flat on the ground, like following the costal arches. In fact, the grafic representation of the symbol is not able to picture this properly, nor my drawing below.

Grafic: Assad Splieth

On this level of meditation, in addition to Tașfiya-i Qalb, the cleansing of the heart, and Tadhkiya-i Nafs, purification of the self, we open up, full of devotion, for the Baqa´a illumination of the spirit (Tajliya-i Ruh) at the very crossings. Practicing this Zikr during night, I suggest to light a candle at the Baqa´a – side. At the Fana´a – side, there is darkness. 8

Zikr of Balance combined with Purification-Breath (Elementary-Breath) – Lesson 3

By moving through the loops (see: Zikr of Balance – lesson 1 and lesson 2 on this website), there are two possible directions, both of them describing a lying called the Lemniskate. In mathematics it is the symbol of infinity.

∞. This symbol is

By studying the mystical traditions and by studying nature we learn that the clockwise spin is expanding, life giving, evolution, whereas the counterclockwise spin is turning within towards unity, involution, contraction. This description pictures the dominant effects (see: The Mystic Spiral). Therefore we have two possible directions to move through the loops. Whatever direction we choose, we have to exercise according to the law of nature: either, expanding, clockwise spin with exhalation (downward into immanence), or, turning within, counter-clockwise spin with inhalation (upwards toward transcendence).

Mevlana Rumi, quoted by Pir Vilayat in: In Search Of The Hidden Treasure – A Conference Of Sufis, framed by Assad

Remember the right-fist-thumb-law we learned from Pir Vilayat (if not from instructions of physics in school): The erect thumb of the right fist, pointing either upwards or downwards indicates the direction of an electric current inside a conductor. This current creates a magnetic field, which field-lines are winding around the conductor in direction of the fingers.

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We can not turn within on the exhale, we can not expand on the inhalation (at least not on one and the same level). From this follows, that by changing the direction of the flow of energy through the loops, we have to reverse our breathing. Change of direction and reversal of breathing in relation to both of the loops make the difference between Jemal and Jelal (see below). The energy moves spiraling up and down in both channels seperately, Ida (left side of spine) and Pingala (right side of spine), and yet in combination through the loops, their intersection creating and vivifying a third channel, Shushumna. At the very cross-points of Shushumna, the Chakras, energy is released by the fusion of the two counter-spins. Extend exhalation! Do not pause at all after exhalation! If you are able to move through the loops at the rhythm of the heartbeat, this would be most beneficial. In that case do not hold the breath after inhalation. However, do not overcharge your concentration. Keep the instructions limited within your reach. First step first. Start with the base.

1. Jemal energy

Exhalation – left loop - clockwise Inhalation – right loop - counter-clockwise Wazifa / Mantra: Ya Weheddo We start by exhaling into the left loop (La ilaha), then, at the crossing, we start inhaling into the right loop (illa `llah). To speak in a generalized way, the Jemal-Breath means: taking in of energy.

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Both sides are directed towards the heart, inward. Therefore the Jemal part (counterclockwise spin, Pingala, right channel) has superiority over the Jelal part (clockwise spin, Ida, left channel). Both are combined in integrative cooperation and networking. We charge our body, heart & soul with energy like a battery according to the levels, where we practice this exercise. For a conscious mind the working of Jemal - energy has four different aspects: • increasing receptivity, sensitivity and absorptive power; very integrative energy • assimilation of love, harmony and beauty • charging batteries with Jemaly-energie (strengthening all heart-qualities) • After six days, God looked back at his / her creation and he / she saw, that it was good. Feed-back-system of consciousness, where reason is controlled by the heart.

The Jemal-energy is the motor of evolution on this planet. A clear overweight of Jemal with striking impacts of Jelal gives the picture of plain nature, developping and processing smoothly and slowly over billions of years. Shadow: Jemal completely without Jelal would limit us to some paradisiac but rather motionless state, where the whole system seems blissful, but boring at the same time. The original and first steps of developement of a foetus are all female, Jemal. Paradise, double – x, no distinction.

2. Jelal energy

Exhalation – right loop - clockwise Inhalation – left loop – counter-clockwise Wazifa / Mantra: Ya Wahabbo 11

We start by exhaling into the right loop (La ilaha), then, at the crossing, we inhale into the left loop (illa `llah). To speak in a generalized way, the Jelal-Breath means: giving out of energy. Both sides are directed outwardly and apart. In this case the Jelal part (clockwise spin, Pingala, right channel) has superiority over the Jemal part (counter-clockwise spin, Ida, left channel). This combination stands for separation, excellence of reason, and inspiration. The Jelal-energy has four different aspects: • • • •

giving away used and / or polluted energy (purification) output in some Jelaly way (by thought, word, deed and action); emission of energy to the front. charging batteries with Jelaly-energy creative power of creation. Ruptures, mutations, new inputs, ideas, inspirations are adding fresh energy, new gas to the motor of evolution. Jelal is the apple from the tree of knowledge; disintegrative energy Shadow: If Jelal is overpowering Jemal, the ground-pattern gets lost, like it is happening ourdays on this planet, reason rules without being embedded within the guidelines of the heart. Danger! Whistleblowing!

Every human being combines and integrates in some way Jelal- and Jemal-energies, which in fact are working simultaneously (it works analogous with the chinese symbol of Yin- and Yang-energies). They are hardly ever completely outbalanced, it is always a superiority to one side, though this superiority may switch sides frequently. The flow of Jelal- and Jemal-energies is not a linear flow or a one-way flow, but circular flow. The energies are spiraling through the loops of live. It is a basic misunderstanding of human desire, to wish for linear processing and immediate results within all developement. True developement moves circular (and cyclic), spiraling spheric like a helix or vortex, Jelal- and Jemal-energies incessantly working together in whatever combination. The result of this confluence is becoming, being and decay in all its aspects: life and death, day and night, summer and winter, male and female, light and darkness, bliss and despair. Our wish for love, harmony and beauty should always keep in mind, that the so-called dark or bad sides of being and life will be everlasting in some way. Hazrat Inayat Khan was very clear about that. It is our outlook, attitude and attunement which might change due to spiritual practice. Back to our practice: what happens by moving consciously through the loops is a recycling of all energy, Jemal and Jelal. Alike natural running water, it is all refreshed, renewed and empowered by spiraling and returning through the loops and, in addition, by opening uncommon spiritual realms and energies while fusing at the very cross-point of the spine, the chakras of shushumna, before changing sides and entering into the next turning. Keep in mind that the center, the basic drive of all this, is the heart. As long as we are living at Alam-al-Nasut, the physical earth plane, the heart in all its dimensions is for us the energetic center of the networking of all planes of existence. The magnetic field of the heart is hundred times stronger than that of the brain (see about this: Puran and Susanna Bair: Energize Your Heart in 4 Dimensions). In the mystic traditions WATER has always been a metaphor for LOVE. This spiraling of energy through the chakras is very much like the incessant swirling of free running water, streaming in its natural embedding, or the spiraling of our blood through the veins, of electrons around their atomic nucleus. This is according to the law, shown to us by Hermes Trismegistos: As above so below. 12

Those are the Ayats, the signs, given to us by Allah. By understanding them, following and practicing them in our lifes, we approach our purpose in live. It should not be us, or our striving for spiritual growth, which is triggering off this process by willpower. Just let the process happen, only keep it going consciously. Now, while going through the subtle centers, the chakras imagine that these crosspoints at the vertebrae of the spine are acting as representatives of the heart, they work as the caliphs of the heart, the markers of shushumna. One certainly starts the practice with the purification part, that is to say, the Jelaly proceeding. After having passed all stations, we repeat the procedure in Jemaly way. However, in certain cases we have experienced resistance against a certain combination of a specific center with Jemal or Jelal. It depends on your energy level of a specific center. In that case work the practice in the chakra as you feel appropriate, with Jemal or Jelal. After all, friend, you have to find out by yourself. Believing in systems will not lead to salvation. All they do is giving us orientation for our own practice. There are several systems about the working of the chakras, the subtle organs, relating to a different number of Lataif, differing colours, differing locations and differing spins (yet not all understand the chakras as spinning wheels). See about this: lesson 2 and 4.

Earth Element Inhale and exhale through the nose. Purification with the element earth at Latifa Qalabiyya (Muladhara), the root-center. As long as we are not used to the practice we will be going through the loops focussing at a certain moving point on the line. Again and again and again. Exhaling right, inhaling left (Jelal). Lateron, after some practice, focussing our concentration more at the center, the chakra, the vertebra, the power station, we are aware of all the energy-movement at both sides, through both of the loops flowing simultaneously, drawing out and pulling in energy from and to the center. At first follow the shape of the body, where the loops are identified with the pelvis. Lateron, if you feel like doing so, widen the loops. Jemal practice: connect with- and take the magnetic field of the spinning earth.

Water Element Inhale through the nose, exhale through the mouth. Purification with the element water right in the Hara, two or three fingers below the navel and inside the belly. Keep the Qalabiyya going and add the Hara. At the back, the lines of the loops follow the upper pelvic girdle and the sacrum. Once the Hara is activated we understand the meaning of the word presence. Whether this Hara is identic with Sahasrar and / or Latifa Nafsiyya or not , could certainly be subject of discussion. But after all, it doesn´t matter.

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Jemal practice: dive deep into the energy of fresh streaming water, gathering at your hara as a vortex.

Fire Element Inhale through the mouth, exhale through the nose. Purification with the element fire: concentrating on the heart-area including the solar plexus (south pole of the physical heart). The solar plexus is called in Sufi-language the Latifa Qalbiyya, the Heart-Center (sic!). The heart-area includes the solar plexus and the physical heart, with all the chest (called Anahata Chakra by the Hindus and Latifa Sirriyya – the Secret, by the Sufis. It is remarkable that the Solar Plexus is called the Heart-Center by the Sufis. For many years I have been wondering about this and have been asking teachers and so called experts, but nobody could really explain this. Very strange, isn´t it, because all our understanding (and our spiritual work) identifies the Heart-Center with Anahata-Chakra, which by the Sufis is called Sirriya. It is here, at the solar plexus, just below the ribcage, that the heart feels the greatest and most transpersonal emotions; unconditional love, inconsolable sorrow, unspeakable bliss, unending communion with all life. (Puran and Susanna Bair: Energize Your Heart in 4 Dimensions). The Solar Plexus is to identify with the Depth of the Heart. Concentration of the exercise in this area touches the kidneys and suprarenal glands at the back of the loops, the base of the ribcage at the frontal turnings. My understanding is, following here the masters of Heart-Rhythm-Meditation, that the Anahata Chakra, or Latifa Sirriya stands for the Hight of the Heart. This is the home of joy, optimism and, very important, glorification. Here, the lines of the loops are drawn by the ribcage, before widening the circles.. Jemal practice: after purification of the heart with Jelal, connect the deep layers of the heart with fire and heat inside planet earth meeting a bright shining sun illuminating the upper parts of the heart. Do not radiate this light right away. Keep it inside (Do not try to give away what you don´t have yet).

Air Element Inhale and exhale through the mouth. Purification with the element air: concentrating throat- chakra, third eye and crown chakra, separate or together. We always keep the loops going, we already worked with at a lower level. We are practicing this exercise occasionally with the attendants of our meditation-group. It is a very special experience to draw the lines of the loops around the hemispheres of the brain and connect them at their bridge. A short-sighted man (like myself), who obviously lacks energy at his eyes, should at some point draw the loops around the eyeballs (to move the eyes following the energy through the loops effect great relaxation). Jemal practice: this is the attunement of the madzub. A holy being with highly magnetic presence, inmidst the crowd, but always silent, modest and simple, not recognized by the crowd. 14

Ether Inhale and exhale through both, mouth and nose. Doing this and while moving through the loops, keep in view, if possible, all the here mentioned centers together, or make your way through one center after the other. Now, we find two interconnected spirals situated along the spine, like the double-helix of the DNA. We find alike in free flowing water (see the genius Viktor Schauberger). And according to our guideline right-fist-thumb, we inhale and exhale moving through the loops from the bottom to the top and back to the bottom with Jelal-Energy.

Conclusion Now the centers are cleaned up (Tașfiya-i Qalb, the cleansing of the heart, and Tadhkiya-i Nafs, purification of the self),and, though we did not aim to it in the first place, energized by Jelal. Once the purification part with Jelal is accomplished one repeats the practice with the Jemal procedure. Now we continue accumulating specifically Jemal-energy at all levels of existence. If the salik is, already by his personality, overcharged with Jelal, which frequently is the case in our civilization, the effects of Jemal are clearly balancing. After a while one is tempted to concentrate two separate spirals (ida and pingala), running up and down the spine (see 2nd zikr at lesson 4). There are two basic energies moving through all of the connected loops, depending on our concentration. The upward direction elevates earth tellurgic energy, the downward direction descends heavenly subtle energy. As long as one is not used to the practice, concentration follows a certain energy-point moving within the loops or jumping from one loop to the other (see lesson 2). This is perfectly all right. The more one gets used to the practice, the more one becomes able to keep the whole moving energy in view. In fact, the energy moves all the time at every point through all of the loops simultaneously. Why doing this? For what reason gather our concentration into spins and spirals? While concentrating on the intake of energy or the output of energy in meditation, we are accustomed to imagine this energy being straight lines or rays drawn in or radiating outward. This imagination is misleading. There is no straight line in nature. Neither space nor time are straight. Space is curved and time is cyclic. If we put this energy we work with into spins and spirals, with ourselves being the center, we receive or radiate much more energy (in whatever form) as we were used to. The spiral is a natural and perfect catalyst. The counterclockwise rotation around a center will always strengthen the center (see f.ex. the revolving of the pilgrims around the Kaaba). It is easy: we hold the concentration and the spiraling spin is doing the rest of the job by its innate power: this is the way Allah is moving, if he / she is moving. I have already refered to the organlogical significance (see: Zikr of Balance – lesson 1 and lesson 2) To end, I am presenting you some concrete examples: by pumping water through a usual smooth and straight plastic pipe, the flowing water meets a certain frictional resistance caused by the walls of the pipe. Now, if inwardly the pipe is shaped in some spiraling form, the frictional resistance decreases. It is the same with love: if a man loves a woman (or inverse), and he is behaving straight, confessing his love to her right away, in some unimaginative way, he propably will meet resistance and reservation, in spite both their waves might be in harmony. But if he starts flirting with her, he is moving into creative spins which will certainly increase a certain sparkling energy and lessen reservation. 15

(This is a touching example with smiling forehead. Remember that WATER is a metaphor for LOVE). I add a scientific example, concerning water, taken from the book: Niels Werdenberg: Handling Water, 2006

The dance of life is an always and endless spiraling and spinning.

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Zikr of Balance Lesson 4 - 2nd Zikr with Lata´if

Up to now we have been dealing with different modes of the Zikr of Balance, different modes of moving through one loop or several loops, and it´s combination with the Purification Breath. With constant practice one comes to experience that the two parts of a loop tend to seperate, moving apart, and thus becoming two circles, one spinning contrary to the other. They still keep in contact, but now the Zakir (the one who is working the zikr) experiences and discovers the seperate qualities of each of the spinning cercles more intense. Thus the Zakir moves from the 1st Zikr of Balance to the 2nd Zikr of Balance.

2nd Zikr From the technical point of view the Zakir, sitting on the ground, moves, with the upper part of his body, his head and his concentration, in a simple cercle which spins either counterclockwise or clockwise. This is easy to imagine while picturing a clock, lying on the ground in front of the Zakir, the faqce to the top. With an upright clock (with clockface to the front) the number 12 is at the top, the 3 at the left side, the heart side, the 6 at the bottom and the 9 at the right side of the zakir. The clockwise turning gives out energy, is expanding centrifugal, creativ, purifying and investing into variety. This is the dominant movement of the 1. Zikr done by the Sufiorder International or the Chistiyya. This is the Jelali way. The counterclockwise cycling draws energy in, turns concentration inwards, centripetal, towards unity. This movement is like the turning of the Mevlevi Dervishes approaching Allah in their hearts while whirling. If we spin this way with open eyes, the surrounding seems to spin opposite to us. Again, there are both directions spinning at the same time (within our being). This is a mirror image of universal truth. Both spinning directions are, at the realms of creation, always present at the same time. Everywhere. From eternity to eternity. We know about this truth deep inside. This should be our conscient focus and remembrance all life long. There are Sufi-Tariqats, performing their Zikr, the dominant movement, in a counterclockwise way.4 This is the Jemali way. This counterclockwise practice makes sense at the very beginning of a retreat process, right after purification (by Jelali-proceeding f.ex.) to turn within, to rise and approach unity, whereas the clockwise turning is appropriate toward the end of a retreat, where the Divine 4

for many different kinds of Zikr, see: Dr. Mir Valiuddin: Contemplative Disciplines in Sufism – EastWest Publications 1980

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Qualities are brought back into everyday life, to shine forth into the world through our now purified, uplifted and refined personalities.

Before proceeding to explain the method whereby the Dhikr is made first to rotate and then to circulate throughout the bodies of the self, we must explain the 'backward' flowing motion. Simply put, it is the motion of returning all things to the 'heart': the movement from without to within. It is analogous to Arabic writing which proceeds from the right and moves toward the 'heart' in contradiction to Western writing which proceeds from the left, or the heart side, and moves 'outward'. It also counters the direction of 'clock time'; a 'time' which, in the effloresence of its decay, is the decomposition of an 'earlier' time and a profanation of the eternal 'present' ... ....... From a 'scientific' perspective this 'backward' inward flowing motion is the functional reversal of the second law of thermodynamics which postulates the continual decay, degeneration and disintegration of all things: a clockwise, 'outflowing' or 'downflowing' motion, an external descent into barren vain 'actions' and unconscious 'activities'. The 'backward' or 'inflowing' motion, on the other hand, is integrative in intent and by nature; it seeks to return the self to its source and origin, to restore the throne and kingdom to its rightful and true ruler: to return from dispersion to collectedness, from motion to stillness, from agitation to tranquillity, from noise to silence, from shadows to the light, from the many to the One. 5 I like to present a wonderful description of the Shadhiliyyah-Darqawi-Tarikat, which shares their special practice of this 2nd Zikr with us in detail:

5

The Shadhiliyyah –Darqawi Handbook, p. 53

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..... Taking refuge within this zone of safety one concentrates on the centre of the sole or the big toe of the right foot and begins from there to draw a deep smooth breath concentrating on the words LA 'ILLAHA 'ILLA LLAHU in a rotating circle, and at the same time visualizing that the breath one is drawing into the core of oneself is rising, purifying, harmonizing and suffusing the entire body with radiance and a silent resonance.... Circulation of the Dhikr (seen from within ) This breath, drawn through the right nostril, must traverse the body until it reaches, with the sound of HUW, that point between and slightly above the eyes known as the heavenly heart. At this point the breath should be retained like a drop of water on the tip of a leaf and then be smoothly released through the left nostril, traversing inits descent the whole body and all of its centres and flowing out through the sole or big toe of the left foot. The words and sound attached to the downflow are MUHAMMADU-R-RASULU-LLAH which arrives at its destination and departs the body on the sound of AH. As it descends one visualizes that the entire subtle body (Latifah Qalabiyyah) is being washed and purified. The subtle matrix upon which the outer physical body is formed is the barzakh body built of the sum total of one's lifetime impressions; it is the body which survives the physical body, (not the true resurrection body), in which one dwells in the barzakh until the Day of Resurrection. 6

Breathing through each nostril seperately refers to the two channels Ida and Pingala, as were already presented in Lesson 2 and 3. Left nostril: Ida, right nostril: Pingala. This above exercise is a very energetic one. To get it started one might prefer to stick to regular breathing through both nostrils. After the rudimentary and poor introduction of the Tariqa Oveyssi, here we meet again the strong emphasis of a connection between the heart and the 3rd eye (with the words of the Shadhiliyyah: between the throne (al-'arsh) of the Latifah Qalbiyyah Mun ‘akisah and the heavenly heart). The strong emphasis of exactly this connection we find as well in the teaching of Hazrat Inayat Khan. I like a variation to this practice, inhaling energy from the earth and from the heavens simultaneously (counterclockwise), the cycles meeting in the heart. Hold the Breath. Then the clockwise exhalation is breathing out circles from the center of the heart like expanding circles which float outwards after having thrown a stone into unstirred water. This movement (inhalation: inward coil-winding counterclockwise; exhalation outward coilwinding clockwise) reminds to a kind of pendulum or flywheel.

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In Islam Barzakh signifies the condition of the soul after the death of the physical body and before resurrection. (Generally spoken Barzakh translates as “a state in-between”). Yet Barzakh is more: a separate plane of existence (mundus imaginalis), where beings of the plane below (Nasut) may meet with beings of the plane above (Malakut). Direct meeting of these beings outside Barzakh seems hardly possible.

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The clockwise spin may be concentrated as mere negation, as the Shadhiliyyah seems to understand it (“La” meaning “No”), in contrast to counterclockwise affirmation, but, as I have pictured here all along, there is clearly more to the clockwise spin: purification, creativity, innovation, success, making God a reality in everyday life, all this is within the potential of the clockwise spin. Interesting enough, that the Shadhiliyyah is mentioning the Subtle Centers or Chakras, the Lata´if (this is the plural form, singular: Latifa), and the circulation of the Zikr through these Lata´if: In the course of the inward journey one reaches different centres. Each is a universe; each must in turn surrender and submit. Each individual cycle begins with negating the contingent reality of that centre with LA 'ILAHA then passing 'upward' through the horizon of 'ILLA followed by the affirmation of the higher by The Highest: ALLAH, subhanahu wa ta'ala. Halting (waqaf) at that point, one then 'returns' from that ascension (ma'raj) as the praised one MUHAMMAD, blessings and peace be upon him, the RASUL of ALLAH, with the message of voluntary surrender to Allah. Each centre in turn surrenders, becomes 'Muslim', finds peace and says AH. The 'self of each centre returns to its original state of 'Islam and thus does one negate and transmute all that is contingent in the Face of theAbsolute. 7 What the Shadhiliyyah calls a surrender of the centers, the Lata´if, I prefer to call an annihilation of the nafs-parts of each of the centers, the shadows. Purified, the centers become Muslims, that is to say, they discover their true luminous being, their true Self, and thus return to their original state of Islam, which means, they connect with the unveiled Divine. Once the light has begun to circulate throughout the body, the dhikr rotates by its own accord. Whenever one returns to the concentration is as though one had not gone anywhere. In this way the dhikr becomes easy and without effort. Indeed any effort at this point is counter-productive. This 'Cessation of Self-Direction' requires the utmost subtle and delicate sensitivity to what is in fact the internal reconciliation ('islah) with renewal (tajdid) of, and rebirth ('ihya) as a being of light which is one's malakuti self, of which this worldly self is but a 8 shadow and witness.

The following illustration pictures the different Lata´if with their corresponding earthly and higher planes (above) and several models to work with them according to the Shadhiliyyah Tariqat (below). 9 This is a different concept of Lataif compared to the the one I was talking about in the foregoing lessons. This one is more differentiated. One of these models seems picturing the Lata´if being cercles with opposite spin, which reminds us of the Hindu-model, which understands the Chakras being turning wheels, spinning each in counter-direction to the other. Unfortunately we have only this picture without much explanation.

The following illustration, taken from the Handbook shows the Zakir sitting, from behind. 7

8 9

illustration and text: ibid, p. 54

ibid p. 55f ibid. p. 233

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Yet we find a closer explanation of figure 18 – 3 and 3a:

This practice rides on the breath of MUHAMMAD in through the right nostril whilst simultaneously it is seen written across the breast from the Latifah Sirriyah to the Latifah Qalbiyyah in silver on a green ground with RASULU-LLAH on the outbreath through the left nostril bathing and cooling the -body- Alternatively there is the rotation of the four letters MiM, HA, MiM, DAL in a diamond proceeding from the Latifah Ruhiyyah to the Latifah Sirriyah to the Latifah ‘Atifiyyah and ending in the Latifah Qalbiyyah (that is to say, counterclockwise; Assad). The letters move in procession around the throne (al-'arsh) of the Latifah Qalbiyyah Mun ‘akisah which is the reflection of the Heavenly Heart (Qalbiyyah Malakutiyyah) in the void that exists between those four spheres (figure 18). In that void the Name of ALLAH radiates forth reflected in the well of one's being from the Hidden Self of the Latifah Khafiyyah. Here we touch upon the internal actualization of the ayat of Light in Suratu-n-Nur (24:35-7) and the mystery of the lamp, the glass, the oil, the light itself and its unique polar nature being neither of the East nor of the West. Please understand these intimations ('isharat) are in no way to be considered exclusive or limiting. The map we have provided is but an imperfect guide to the Subtle Body which is vast and exists in many different times and spaces a veritable mansion of many rooms; it is not a -thing-, rather it is an ‘interspace’ in which life is lived both in this world and the world ‘between’ where you are seated inside the lamp of your self gazing out through the glass upon which the Name is written. 10 It is important to understand that the systems of Lata´if / Chakras and subtle bodies should not be understood as fixed and clearly defined objects or organs, but as an interspace, where different lights are interwoven with flexible radiations and a range of possible manifestations, all of this according to the capacity of the zakirs´s own creative imagination. Beside different Lata´if-Systems, grown in different cultures, which already differ by the mere number and order of Lata´if, 11 we find as well different arrangements of coloured lights. The same is true for the Zikr. In fact, throughout the mystic schools we find an enormous variety of different Zikrs. The Sikhs call it Simran, the Christians Heart-Prayer, the Baha´i call it Dhikr as well, there are similar repetative practices of remembrance within all other religions (the practice of the Buddhists, named Vipassana is a powerful Zikr of mere negation – “La”). I am not sure about a practice in jewish religion: The constant and repeated bending of the upper part of the body which the orthodox jews practice while studying the Thora, should this, as such, be taken as an analogy to the Zikr? The yearning for remembering our Lord, our divine origin, is, refering to practices meant to approach them, by no way limited in number of technics or concentrations. Therefore we seek orientation by the masters, who walked these paths before us. But many masters walk many paths (which finally all must lead to the same goal). As consequence I try to understand the basic stepping-stones, the basic and central, always organlogical energies moving the Zikrs, energies, which are the most valuable and the most efficient to support and shape our path. Knowledge about this does not replace a strong and unshakeable concentration and meditation, which usually leaves much to be desired. Nevertheles it is advisable to walk this path with the best fitting and supporting garment 10

ibid. p. 57 Concerning the development and refinement of the Lata´if - model in time, see: Shah Wali Allahs Theory of the Subtle Spiritual Centers, by M.K. Hermansen, Journal of Near Eastern Studies 1988. This theory as a whole is too sophisticated. It is very conceptual rather than practical. 11

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available. And maybe not walk it, but fly it (with no intention for a short-cut, but flying seems to grant a wider perspective). After all, the Zikr practiced in the Sufi Order, especially the first Zikr, turned out not being satisfactory to me. There was a time, I practiced this a lot - without real understanding. This was not without benefit but I often felt a little sick, while doing this Zikr. Unfortenately I never got valuable answers to my thus referring questions. In my life I have made the experience, that I have to find the answers to my questions myself, within myself and for myself – ya Wajid. If these answers might be helpful to others, so much the better. Now, I understand what I am doing, within the limits of my mind. And I love the result.

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Lesson 5 -

Zikr of Balance – The Zikr, Source of Creation

Another chapter is spinning from inward out. By this kosmo-logical view now the cercle closes with the organ-logical view, presented in lesson 1: now I am going to offer a trip to the heights of physics and the depth of archaeology and mythology. We clearly trace this Zikr of Balance being the first element of creation. I will explain this by presenting, what in german language is called Ätherwirbeltheorie. I am not quite sure, how to translate this. The closest approach might be Ether-Drift-Theory,or Ether-Vortices-Theory according to my bibliography around the subject of Ether / Aether. This theory will be followed by an exquisit and basic Zikr – Yantra - Meditation. .

The Ether-Vortices-Theory I will not discuss here the rise and development of theories around Ether or Ether-Vortices since the old Greeks. There are already plenty of publications. Everybody can check this in the work of Dr. H Seiler, published 1997 at the journal emotion, Raum, Zeit, Leben und Materie - Geschichte und neue Perspektiven der Ätherwirbeltheorie. My arguments in this paper, with citations and pictures, relating to this theory, are taken from this work, if there are no other indications. The current physics postulates the law of entropy, which says, that order is followed by disorder, creation is followed by decay. But how does order or creation come into existence? Helmholtz (1821 – 1894) furnished the purely theoretical and mathematical evidence for structures of vortices, spinning in a frictionless medium, would last infinitely. In our time this can be proved experimentally in supraliquid helium. Lasting vortices arise spontaneously from this practically frictionless medium. Order is born. This creative principle of emerging vortices has been refered to by many philosophers and investigators since the old Greeks, beside Wilhelm Reich by many alternative physicists and other scientists. According to H. Seiler, by those dynamic effects of vortices one can easily demonstrate, without further theoretical assumptions, the creation of mass-particles within ether. The vortex, as an orderly and stable flow-structure, could then be taken as the basic element within the space of ether.

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Attracting or repulsing interchange of two side by side cylinders, rotating in a liquid in opposite or same direction, according to Weyher and Bjerknes.

Above illustration shows the flow-interchange of two, in a liquid (or the air) rotating cylinders. Left side: the harmonical, each other attracting interchange of the 1. Zikr – Jemal. The opposite movement of the 1. Zikr – Jelal (without illustration) would lead to the same result: attracting, harmonical flow. Right side: repulsing, disharmonical flow-interchange of the cylinders, both rotating clockwise. The counter-clockwise rotation of both cylinders (without illustration) would lead to the same result: The meeting flows of both cylinders cause repulsion and disharmony.

Twodimensional illustration of a symmetric flow-structure build of 4 vortices. At the ether-model this structure corresponds to a neutral mass-particle. It is stabilised by the parallel flow-direction of the directly neighboring vortex-elements and shows two opposite instreaming and two opposite outstreaming poles.

Above illustration shows four harmonical interweaving vortices, already a stable, as it were autonomous flow-system in balance. All four vortices have attraction, a suction to each other. 25

If we identify with the two vortices below the horizontal line, we can state from this perspective: Jelal (below) meets Jemal (above). If we turn the whole picture about 90 degrees, then Jemal (below) meets Jelal (above). If we stick to the above illustration, energy enters from the top and the bottom and is leaving the fourfold structure to the left and to the right. The streaming energy is moving with the form of a cross: terrestrial energy (from below) is meeting heavenly energy (from above). Both constitute the vertical axis (of the direct connection Allah - - Man) The confluence of terrestrial and heavenly energy (at the subtle centers f. ex.) triggers off energy into the horizontal axis (of human existence – alam al-Nasut) We can now imagine groups of each other attracting fourfold vortices:

Version 1

Version 2

The fourfold vortices of each version have harmonical and attracting flow-direction towards each other. Each version as such, multiplied infinitely into all directions, unveils the Zikr of Life, creativ, life-giving, with steady structures, and, following the Ether-Vortices-Theory, finally creating matter. On the other hand, the vortices of both versions brought together in combination, (as illustrated above, the right structure of version 1 with the left structure of version 2) do not harmonize with each other. They behave repulsive. 12 In the past, ether-models and ether-theories were hardly taken for serious-, and mostly ignored by predominant school-physics. This is the usual blind mechanism within sciencebusiness: New ideas and innovations which do not fit into prevailing schemes, are ignored or opposed with unfriendlyness. This mechanism comes to an end only if those ideas and innovations are proved again and again by ever new researches of (networking) scientific departments, and thus cannot be ignored any longer. Concerning the suppositions of the Ether-Vortices-Theory all along, one has to remark that school-physics itself is working ourdays with the supposition of Anti-Matter, which is meant to fill the “empty” space of the universe. If this unknown and unproved quantity, of which scientists only know that it must exist, is called ether or anti-matter, what´s the difference, after all?

12

a good introduction into the physics of vortices is: Kompendium der Wirbelphysik – Version 1, of SAFE (Schweizer Arbeitsgemeinschaft für Freie Energie – www.safeswiss.org) 1999 .

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The motive of the spiral within cultures The use of the spiral-motive can be traced back to the oldest, prehistoric cultures. It is as well often present at archaic cultures of our time. Widespread researches have been done, especially about the cultures of the Trobriands (Malinowsky, Wilhelm Reich), the Maoris, the Aborigenes, the Indios, investigations about pictures of shamans, etc. The use of the spiralmotive can be proved for the megalith-culture of the neolithic period of stone-age. This is a fact, which has, together with wishful thinking, misled quite a few well motivated (female) researchers and students of this subject in jumping to ethnocentric interpretations, conclusions and projections. One thing is certain: the frequency of the presentation, the variety of the shape of the spiral-motive are proportional to the expression of matrilinear and matrifocal structures of archaic societies (of the past or the present) It is however amazing to meet our Zikr or ether-vortices again, even in the above presented fourfold form, in a megalithic temple of Europe´s oldest civilasation at Malta (~ 3000 BC):

…. At the main altar and the inside walls one does not find … images of Gods, but merely a great variety and very skilled carved beautiful relief-presentations of spirals. Here again we find all transitions from a straight orderly pattern to rows of spirals with more unbound streaming-patterns, and finally to pure wavelike streaming-lines. Abb. 13 shows even more: a still higher organized structure of order presenting a combination of four, by their orbits overlapping spirals.. 13 Jemal (below) meets Jelal (above). This corresponds exactly to the above Version 2. Only here, the Jemal-spirals seem to be rooted in the earth, whereas the Jelal-spirals are rooted in the heaven. The pointed background of the stone could represent the medium of ether, but this is pure speculation.

Abb. 13 Fourfold spiral-pattern from the main temple of Malta, Hal Tarxien

We are witnessing exquisit sculpture-work of old. I am reluctant to call this a work of art, because art was maybe not the intention of those people, to carve these spirals. We simply don´t know. Yet we have knowledge of the cosmos of the Maoris:

13

quotation and picture from: Hanspeter Seiler: Spiralform, Lebensenergie - Moderne Physik und Archäologie auf den Spuren eines Zusammenhangs, published 1992 at the journal emotion 10. Translation: Assad

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Essential for the cosmos of the Maoris is an unseen »other reality«, called »Te Kore«, which gives birth to the material world. The state of Te Kore with its creative potential of life is represented by spirals and a Goddess of Creation, who does not seem to have a male partner (see Abb.21) 14

Abb. 21: The world in the state of »Te Kore«. In this state of pre-existence only a Goddess of creation exists, here presented as a female catlike being, and a cosmos filled with spirals.

This picture, where I can recognize neither a cat nor a Goddess, is of a rather bad quality. Nevertheless the spirals are rather obvious (the two Jemal-spirals of the complete craftswork insinuated, those many smaller ones obvious). The primordial Goddess of Creation of the Maoris corresponds to the Goddess Gaia of the Greeks, and, as abstract illustration, corresponds to the 1st. Zikr Jemal, the double-spiral above the horizon pictured above as Version 1. We have sufficiently traveled now in the realms of physics, archaeology and mythology, coming back home again to the land of mysticism.

The first Zikr of Balance as mirrored archetype The mirror is a widespread motive in mystical traditions, because of its quality of emptiness (from the ego) and its ability to reflect (to take in) precisely, without loss, whatever one puts in front of it. Become empty like a mirror (or a glass), to be able to absorb God, is the credo of the mystics through the ages. Yet: an empy mind is necessary, but not sufficient. The mind of a baby or still a toddler is rather empy (of ego or personality), but this mind is floating in the ocean of the mother´s mercifulness, at the mercy of its waves. A blind mirror.

The accuracy of a mirror´s reflection depends on the emptiness of the mirror as well as of the polish, clearness and quality of its surface. The mystic wishes therefore to polish the mirror of his mind, to pierce through the 70 veils (according to a tradition), which God has installed between him and us for our own protection. Without this protection, the immature mind would burn facing the brightness and intensity of the divine light

14

quotation ibid., translation Assad

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Quite a few practices exist, aiming not only to produce silence and emptiness within the receiver, the mirror, but to support the development of spiritual power, balance and stability. This is not realized by a mere effort of force, but by constant training, by incessant polishing. Mirroring is something to be learned.

Jelal meets Jemal We identify with the 1. Zikr Jelal (below the horizontal). The movement of the 1. Zikr Jemal (above the horizontal) is an exact mirror-image of Jelal. The horizontal at the middle signifies the mirror. The job is now to keep in view the whole spin of both sides of Jelal (below) on the exhalation, and then, at the moment inhalation starts, to switch to the upper part, following the whole of Jemal. This only seems to be difficult at the very beginning. One may start with open eyes, using the opposite illustration as object of Jelal meets Jemal meditation (Yantra). With some practice one may proceed with eyes closed. It is certainly a question of perspective: the divine transcendent movement (Jemal – above) is reflected at the human plane as Jelal (immanence – below). And just the opposite way there works, by back-reflection, a recycling back to the source. This “transmission” by reflection is independent from the known laws of causality, yet there is likeness to what is called synchronism by C.G. Jung. The genuin powers of the spinning spirals (Zikrs) are “transmitted” by reflection to the other side (dimension) in the moment of the reversal of breathing. This is the clue. Do not focus upon transmission, but only upon reflection. We do not know how this “transmission” works. And we do not need to know. It works, that is important. As above so below, we herewith experience the original revelation through the divine mirror of the pure, clear, balanced and empty mind by the basic element of creation, the Zikr of Balance. This Yantra is a royal Yantra. By practicing it, the most elementary existing energypattern is reflected into our psyche, as a whole. Thus transcendence and immanence work simultaneous in perfectly reflected synchronism. After having adjusted this movement with the breath, add the heartbeat. This perspective opens up beyond our usual perspectives of human experience. But if you start thinking, you get lost. Turning these fourfold vortices about 90 degrees will be leading, in all its parts, to the opposite streaming direction. As Pir Vilayat remarked concerning his 40-days Zikr-retreat at Ajmer: either you get illuminated or crazy. Would not both be preferable instead of staying normal?

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. By this my task is accomplished. May Allah grant it to be satisfactory.

Assaduddin Splieth Nuremberg, 24.06.2010

Suffering from seperation I send out my messangers, again and again, Taking back into myself those, who plunge into the maelstrom. Unity is our home, we ever long for it. Thus is my yearning from eternity to eternity. Never cease turning, oh seeker, and die within my loving Heart.

Attachment: Bibliography

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Bibliography Lesson 1

Hugo Kükelhaus

Organismus und Technik, Gegen die Zerstörung der menschlichen Wahrnehmung, fischer alternativ 1979

Fritz Meier

Die Fawā`ih al-Ğamāl wa Fawātih al-Ğalāl des Nağm ad-din al-Kubra, published 1957

Bibliography Lesson 2

Henry Corbin

En Islam Iranien, Vol. III – Les Fidèles d´amour – Shî ´isme et Soufisme Editions Gallimard 1972

Pir Vilayat Inayat Khan

Correspondence Course in Meditation Lesson 31: Working with the Chakras

Pir Vilayat Inayat Khan

Leaders Manual Vol. II about the Chakras

Bibliography Lesson 3

Puran and Susanna Bair

Energize Your Heart in 4 Dimensions, LHM edition, Tucson, Arizona, 2007

Jill Purce

The Mystic Spiral – Journey of the Soul 1990

Niels Werdenberg

Handling Water, 2006 An approach to holistic river rehabilitation design Niels Werdenberg ist Executive Master of Environmental Technology and Management © University of Applied Sciences Northwestern Switzerland, FHNW

☼ Pir Vilayat Inayat Khan

In Search Of The Hidden Treasure – A Conference Of Sufis, Tarcher / Putnam 2003.

Assad Splieth

Das System der Lataif - Chakras - nach Allauddawla Semnāni 2005

☼

http://www.whistleblowingsufis.org/

Bibliography Lesson 4

Dr. Mir Valiuddin

Contemplative Disciplines in Sufism – East-West Publications 1980

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Shadhiliyyah - Darqawi Tariqa

The Shadhiliyyah –Darqawi Handbook

☼ M.K. Hermansen

☼

Shah Wali Allahs Theory of the Subtle Spiritual Centers, Journal of Near Eastern Studies 1988.

Bibliography Lesson 5

Dr. H. Seiler

☼ Dr. H. Seiler

☼

Raum, Zeit, Leben und Materie - Geschichte und neue Perspektiven der Ätherwirbeltheorie, published 1997 at the journal emotion 12 Spiralform, Lebensenergie - Moderne Physik und Archäologie auf den Spuren eines Zusammenhangs published 1992 at the journal emotion 10.

☼

Magnetismus und Aetherwirbel Experimentelle und theoretische Hinweise auf einen Zusammenhang 2006

Mark Miceli Farrugia

Europe’s Oldest Civilization: Malta’s Temple-Builders

Dr. H. Seiler

☼ SAFE (Schweizer Arbeitsgemeinschaft für Freie Energie) www.safeswiss.org

Kompendium der Wirbelphysik – Version 1, 1999 .

☼ André Waser

Der Äther in der Naturwissenschaft, Schweiz 2000

☼ Viktor Schauberger

☼

Unsere sinnlose Arbeit Wiederveröffentlichung einer Abhandlung aus dem Jahr 1933 Originaltitel: Unsere sinnlose Arbeit - Die Quelle der Weltkrise Der Aufbau durch Atomverwandlung, nicht Atomzertrümmerung © Schauberger-Archiv und J. Schauberger Verlag, Bad Ischl 2001 3. Auflage 2003.

Works with this symbol ☼ can be downloaded for free from the internet (one acces is www.scribd.com)

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