Sufi Wisdom Spiritual Consciousness
Purusha, (puruṣa or Sanskrit: पुरुष) is a complex concept[62] whose meaning evolved in Vedic and Upanishadic times. Depending on source and historical timeline, it means the cosmic being or self, consciousness, and universal principle.[63][62][64] In early Vedas, Purusha was a cosmic being whose sacrifice by the gods created all life.[65] This was one of many creation myths discussed in the Vedas. In the Upanishads, the Purusha concept refers to abstract essence of the Self, Spirit and the Universal Principle that is eternal, indestructible, without form and is all pervasive.[65] In the Sankhya philosophy, purusha is the plural immobile male (spiritual) cosmic principle, pure consciousness. It is absolute, independent, free, imperceptible, unknowable through other agencies, above any experience by mind or senses and beyond any words or explanations. It remains pure, "nonattributive consciousness". Puruṣa is neither produced nor does it produce.[66] No appellations can qualify purusha, nor can it substantialized or objectified.[67] It "cannot be reduced, can't be 'settled'." Any designation of purusha comes from prakriti, and is a limitation.[68]
Sufi Wisdom Spiritual Consciousness
Neo-Advaita is a New Religious Movement based on a modern, western interpretation of Advaita Vedanta, especially the teachings of Ramana Maharshi.[283] According to Arthur Versluis, neo-Advaita is part of a larger religious current which he calls immediatism,[284][web 15] "the assertion of immediate spiritual illumination without much if any preparatory practice within a particular religious tradition."[web 15] Neo-Advaita is criticized for this immediatism and its lack of preparatory practices.[285][note 25][286][note 26] Although this state of consciousness may seem to appear spontaneous,[note 27] it usually follows prolonged preparation through ascetic or meditative/contemplative practice, which may include ethical injunctions. Notable neo-advaita teachers are H. W. L. Poonja[287][283] and his students Gangaji,[288] Andrew Cohen,[note 28], and Eckhart Tolle.[283]
A modern strand of thought sees "nondual consciousness" as a universal psychological state, which is a common stratum and of the same essence in different spiritual traditions.[8] It is derived from Neo-Vedanta and neo-Advaita, but has historical roots in neo-Platonism, Western esotericism, and Perennialism. The idea of nondual consciousness as "the central essence"[299] is a universalistic and perennialist idea, which is part of a modern mutual exchange and synthesis of ideas between western spiritual and esoteric traditions and Asian religious revival and reform movements.[note 30]
The New Age movement is a Western spiritual movement that developed in the second half of the 20th century. Its central precepts have been described as "drawing on both Eastern and Western spiritual and metaphysical traditions and infusing them with influences from self-help and motivational psychology, holistic health, parapsychology, consciousness research and quantum physics".[358]The New Age aims to create "a spirituality without borders or confining dogmas" that is inclusive and pluralistic.[359] It holds to "a holistic worldview",[360] emphasising that the Mind, Body and Spirit are interrelated[361] and that there is a form of monism and unity throughout the universe.[web 22] It attempts to create "a worldview that includes both science and spirituality"[362] and embraces a number of forms of mainstream science as well as other forms of science that are considered fringe.[citation needed]
To answer these questions, Hilary Hart traveled across the world meeting with contemporary mystics from a variety of traditions including Lakota Sioux, Sufism, Buddhism, and West-African shamanism. The revelations of feminine wisdom offered from these encounters are not conceptual teachings, but vivid examples of lived spirituality expressed sometimes through simple ways of being, sometimes through profound mystical experiences.
Mystery School is an inter-spiritual experience of total immersion with 10 Master Teachers from the Hawaiian, African, Native American, Spiritual Psychology, Sufi, esoteric Christian, Hindu, Sound Healing, Kabbalah, and Buddhist wisdom traditions.
Deborah has worked intensely with wisdom keepers from around the world practicing the healing arts, shamanism, the integrative application of the Hindu and Buddhist tantric paths, tribal trance dance, the transpersonal psychology of spiritual awakening through the energy and emotional bodies, and other ancient arts of the wisdom tradition schools. Her spiritual initiations led her to Egypt, India, Greece, Turkey, Australia, Rome, the Yucatan, and the Orient. Deborah devotes her life to the awakening spirit, alive and vital in all human beings. You will feel this devotion flowing toward you when you meet. In this way she serves as the cornerstone of Nine Gates' Graduate community.
Shabda has been a disciple of Sufism since 1969. He is a direct disciple of sufi master Murshid Samuel Lewis and in in the lineage of the great sufi master Hazrat Inayat Khan. Since 2001 Shabda serves as the Pir [Spiritual Director] of the Sufi Ruhaniat International, the sufi lineage tracing from these great masters. He is currently the Spiritual Director of the Dances of Universal Peace worldwide, a spiritual practice begun by Murshid Samuel Lewis.Shabda is an Indian Classical Vocalist, Raga singer and teacher, has performed for His Holiness the Dalai Lama and is the director of the Chisti Sabri School of Music. Shabda is also a disciple of the illustrious Tibetan Master, His Holiness the 12th TaiSitu Rinpoche.Shabda travels the world spreading the Sufi Message of Love, Harmony, and Beauty. You will experience his warmth, humor, and devotion in assisting seekers on their path to Awakening. You will explore deeply the mysticism of breath and the spacious capacity of your own heart.
The ancient Sufis turned to their dreams for guidance, clarity, and wisdom. It was an important tool to help them on their spiritual path. The Sufi tradition has a well-developed philosophical psychology, which includes dream interpretation.
Sufi psychology derives from Islam's Sufi tradition, which flourished in the Middle East in the eighth and ninth centuries. The Sufis were a sect of mystics and ascetics who used devotion, prayer, and other spiritual exercises to try to develop a close, intimate relationship with God. They thought they could transcend the physical realm and feel the divine presence by purifying their hearts and minds. The wisdom of preceding mystics and philosophers, along with the teachings of the Quran, were all sources used by the Sufis to construct their rich spiritual and psychological legacy over time.
They emphasized the significance of internal change and spiritual growth and created a range of methods and practices to aid people in achieving this objective. The writings of well-known Sufi mystics and thinkers like Rumi, Al-Ghazali, Ibn Arabi, and al-Hujwiri have significantly influenced Sufi psychology. These mystics offered instruction on developing spiritual knowledge, wisdom, and virtue as well as a theoretical framework for comprehending the nature of the self, the mind, and the soul. Sufi psychology is still an active tradition today and continues to shape, influence, and advance Islamic spirituality. It is also widely employed in psychotherapy, counseling, and personal development in the West as a type of spiritual psychology.
The soul grows as she unfolds, actualizing her emerging potential. The soul does not stay the same. She is not primordially complete and mature, and hence she can have phases and stages of development. She can be primitive or advanced, simply organized or highly integrated, immature or adult and seasoned. She can be infantile, young, old, or ancient. She can be arrested in her development, underdeveloped, undeveloped, quite developed, or complete. All these are characteristics that apply to soul, but not to essence. For the presence of pure consciousness, these qualities do not make sense. Pure consciousness, pure presence, or pure awareness is the primordial ground, totally complete and spontaneously perfect. Essence is eternally itself; it does not grow, and growth makes no sense to it. This is a very important distinction between soul and essence, regardless of the fact that both are consciousness. Essence is pure consciousness, but soul is an organism of pure consciousness. Essence is always complete and perfect, but soul grows and develops; completeness and perfection is her deepest potential, but she needs to grow for this to be her permanent conscious condition. Many wisdom traditions speak of pure consciousness as primordially perfect, eternally complete, not needing development, growth, or completion. These traditions tend to emphasize sudden enlightenment, or direct realization, where the methods of inner work involve simply recognizing true nature;
These developments in turn bring about a profound sense of aloneness, for the presence of Being is not connected psychically to any internalized object relation; it is autonomous from the structured sense of self that consists of representations of the self in relation to others. At the beginning the soul inevitably experiences this transcendence as aloneness, which tends to bring a fear of loss of contact, relatedness, connection, and communication. However, deep and persistent inquiry reveals the intrinsic intimacy of essential presence, whose boundlessness and formlessness constitute a much more fundamental connectedness than that known by the ego-self. The soul contends with the notion of death and the fear of death, and learns, with persistent inquiry, that her true nature transcends both life and death, for it is the pure consciousness that forms the eternal ground of all phenomena. We see, then, that even though the inner journey confronts us, often painfully, with existential issues, the experience and understanding of essence provides resolution and a depth of wisdom not envisaged by existential philosophy or any form of psychotherapy. 041b061a72