For the Sake of the God-conscious Beings Heaven and Earth Came Into Being
“Whenever feeling downcast, each person should vitally remember, ‘For my sake, the entire world was created.'” (Baal Shem Tov)
The Baal Shem Tov is sort of the “Rumi” or “Kabir” of Kabbalah (Jewish mysticism), an example of a towering figure and great mystic of one of the great schools of spirituality. The ending part, “For my sake, the entire world was created”, is a variation of an ancient axiom of wisdom. A version of it even turns up in saying twelve of the Gospel of THOMAS:
“The students said to Yeshua, ‘We know you will leave us. Who will be our leader?’ Yeshua said to them, ‘Wherever you are, seek out Yaakov the just [James the Just]. *For his sake heaven and earth came into being*.‘”
Martin Buber elaborates and expands on this axiom in a way that includes us all:
“Every person should know and consider the fact that you, in the particular way that you are made, are unique in the world, and no one like you has ever been. For if someone like you had already been, there would be no reason for you to be in this world.” (Ten Rings: Hasidic Sayings, Martin Buber)
Here’s a big picture view from the Sikh scriptures of India, the Adi Granth, Peace Lagoon translation:
“It was for the sake of the God-conscious beings that our True Lord created this earth, and began this play of death and birth”.
Since I’m downloading some books on Kabbalah today, I should also take the opportunity to share this passage on the spiritual journey.
The Reality of the Upper Worlds Will Remain Invisible to Us Until Our Spiritual Path Opens Up to the Higher Reality
“As the eighteenth century Kabbalist Moses Luzzatto taught, the higher soul ‘ties man to the highest roots’. Thus, the awakening of each higher soul results in an increase in the amount of nourishment the branches of the upper worlds receive, thereby effecting the outcome of events here on earth in a more positive way. Thus, each one of us can have great influence and none are powerless.
“However, like infants who cannot penetrate the mysteries of the adult world, despite the fact that these mysteries are lived out in front of it, the reality of the upper worlds will remain invisible to us until our spiritual path opens up to the higher reality.
“This higher reality is multidimensional in nature, standing in sharp contrast to the narrowness of everyday life. Once awakened, the human experience becomes vast and boundless, as the awakened individual participates in a universal consciousness as broad, deep, and wide as the universe itself.”
— Shulamit Elson, in, Kabbalah of Prayer — Sacred Sounds and the Soul’s Journey
Meet a #Vegan #Rumi, the Sufi Poet-Mystic, by James Bean
Meat consumption (carnism), being part of an oppressive system of denial, cruelty, and censorship, in the area of mainstream institutional religions relies heavily on ignorance, outdated Sunday school notions and avoidance of lesser-known sacred texts to maintain the illusion of meat-eating Messiahs, Buddhas and spiritual Masters.
We see this all the time. With Christianity for instance, so many are biblical mythicists and skeptical textual critics of the New Testament cept when it comes to dem loaves with fishes! A couple of references to loaves and fishes with the young disciples of Jesus are elevated into some imagined everlasting Apostolic Fish Company of Galilee whilst ignoring most of the Gospels and literature of the Hebrew Christians (Ebionites) about the various apostles — who they became — and the diet they came to follow as part of the ethics of the spiritual path they adopted.
An assumption of Rumi and other major Sufi poets being halal has also been used to provide cover for carnism. The notion put forth goes something like this: “If Rumi was an advanced mystic or Master and he ate meat, then what’s the big deal then?” But what if the assumption that Sufi poets like Rumi must have followed a halal diet is another one of those carnistic false assumptions promoted by later pro-halal religious sects in the same way pro-meat Roman Christianity had it’s fish symbol, canonized gospels popular with the school of the Apostle Paul while marginalizing the other apostles and banning Ebionite gospels, labeling them as “heretical”?
See my article: Evidence That Jesus and The Original Aramaic Christians Were Vegetarians: “James was a vegetarian….” (Robert Eisenman, James the Brother of Jesus) “James, the brother of the Lord, lived on seeds and plants and touched neither meat nor wine.” (Epistulae ad Faustum XXII, 3) “John never ate meat.” (Church historian Hegesippus according to Eusebius, History of the Church II 2:3) “The Apostle Matthew partook of seeds, and nuts, hard-shelled fruits, and vegetables, without flesh.” (Clement of Alexandria, The Instructor, Book 2, Chapter 1) Peter said, “I live on olives and bread, to which I rarely only add vegetables.” (Clementine Homilies 12,6; also see, Recognitions 7,6): https://medium.com/sant-mat-meditation-and-spirituality/b8784ac42506
There Have Been Many Pro-Veg Spiritual Movements in Mesopotamia and Persia Including Sufis
The following is excerpted from a New Delhi Times article on the vegetarianism of Rumi — actually vegan — as you’ll see from the passages they quote from Rumi (“shunned even milk and milk products”).
“At the age of 12, Rumi, born in a Muslim meat-eating world, wrote this quatrain and became a vegetarian till he died.
“‘Shadeed-az-kwa nee ast munazin/Ya rafeer ul-qist amnazeer/Choon ke ast shadaaz raftam ke azdaan/Wahen ul-khirama, za dizt’un bu’azir’? (I have existence and I value it so much/So have all the beings on earth and they too, try to preserve it/Then, how can I kill even the tiniest creature/Just to satiate my palate?).’
“Rumi believed that all lives were sacred: ‘Taa’shif nifaak b’astz sang (Even a seemingly lifeless stone has a degree of consciousness; respect it).’ Rumi was a staunch vegetarian and shunned even milk and milk products (‘Sheer mun-haraam nuzt: To me, even milk is forbidden’). He even refrained from sacrificing animals as an Islamic ritual on Eid-Al-Adah (Bakrid).
“Rumi says in Turkish, ‘Ye’k dez charinda-ul-insaan rish’h’aaz (Look at all animals as you look at humans’). This is of paramount importance. This creates sensitivity that further blossoms into universal empathy. The sanctity of every life is to be saved and preserved: ‘Kahin nish shudam el-fazeer-un-nisaar.’
“Rumi writes that what we eat, directly influences our thinking. If we consume an animal, its blood and gore will make us act like a slaughterer: ‘Un qasaab, gosht-e-zakaaf’.
“’We began as mineral. We emerged into plant life, and into the animal state, and then into being human, and always we have forgotten our former states, except in early Spring when we slightly recall being green again’” — Rumi, Selected poems, Penguin UK.
“When Rumi died his body was interred and a shrine, the Yeşil Türbe (Green Tomb), was erected over his place of burial. His epitaph reads:
“‘When we are dead, seek not our tomb in the earth, but find it in the hearts of men.'”
Read the full article here:
Note: The orthodox religions of the world have always had a great way to rig the curriculum and manipulate history (practice revisionist theological history). They suppress the evidence — ban/burn books and even whole libraries (Ebionite gospels, vegetarian verses, gnostic mystical texts, etc…) and then they shout: “Hey! Where’s the evidence?”
When I saw those veg Rumi verses, I thought, at last! This is going to become a blog, and this is also going to become a podcast.
Make the Mind Quiet
(This offers some very helpful insights about meditation and exploring the world of within, inner space.) A meditation talk given April 4, 1985 by Santji, recorded in, The Ambrosial Hour, pages 177, 178, and 179.
Make the mind quiet as only a quiet mind can meditate. Don’t understand meditation as a burden, do it lovingly. Don’t pay any attention to the outer sounds during the meditation; concentrate at the Eye Center.
The dear ones who have difficulty in finding the Third Eye should know that when they close their eyes, whatever they see within – it is their Third Eye which is seeing all those things. When you have to focus your attention, you should be looking exactly in the center of your two eyebrows, you should not take your attention upwards or downwards or on the left or right side, it should be right in the middle of what you see.
Some dear ones have this complaint, that the Light sometimes comes and sometimes goes; sometimes it becomes very brilliant. They should know that it is not the Light which comes and goes. When our mind is still, when our mind does not run a lot, then we find the Light still there, but when our mind is not there, when it is running all around, then we feel that the Light has gone away. Light is at one place; it is always our mind which comes and goes.
You know that the reflection of the trees or things on the shore of the sea can be seen clearly only when the water of the sea is still. If the water is moving, if there are many waves in that sea, we cannot see the reflection of the things on the shore. It does not mean that the trees or other things have gone somewhere else, they are still there, but it is only because the water is not still, all the waves are moving it, that is why we cannot see the reflection of those things very clearly. We see them only when the water is still; in the same way, as long as our mind is still we see our reflection, we see the things very clearly. But our mind is also like a very big ocean, in this ocean there are many waves of lust, anger, greed and all the things, many thoughts are also coming up, and they are always moving around our mind, and that is why we are not able to see our own image, our own reflection very clearly. We have to still our mind with the Shabd, with the Naam, with the Simran, and only then can we see our image and the inner things very clearly.
Often I have talked about the training which I got in the army when they were teaching us how to shoot. They would teach us that first of all you should keep your body, the gun, and the target all in one line, and then you should keep the crosshairs of the two sights in one line, and it should be in line with the target. And you should hold your breath, and you should not look here or there, and very slowly, very lightly you should just pull the trigger. Those who shot according to the training, keeping all the things in one line and doing it very gently and smoothly, would always become successful. But some people who did not keep their body, the gun, and the target in one line, who would move, those who would not hold their breath, those who would not do it correctly, they would never become successful.
The same thing applies in the practice of Sant Mat also. If our body is still and our mind is still, what is the target we have to hit? The target is the Eye Center, and after hitting the target we have to go further, we have to go to Sach Khand. So if our body is still, our mind is still, and if we are concentrating correctly at the Eye Center, then only after a few sittings you will know that you have progressed a lot.
Those who used to change their aim at the target again and again would not become successful. This is my personal experience; we had to shoot five bullets, placing them in an area of one inch. And I myself have done that only by keeping one target all the time, only by trying to hit the same place again and again. And the same thing helped me a lot in the Sant Mat, because my Master taught me, “Dear Son, if you will go on changing your contemplation, if you will go on changing the place where you have to concentrate, you will not become successful. You have to go on looking at the same place, you have to concentrate at the same place if you want to become successful.”
You should try to understand this: when our thoughts are stilled, then the Light also gets manifested within us and it also remains still there. And when such a thing happens then the Sound of the Shabd also starts coming within us. Only in the beginning do you need to close your ears, later on when the Light is manifested the Sound starts coming from within that Light, and even if you have not closed your ears still you will hear the Sound of the bells or of the conch or some kind of Sound. And whatever Sound you are hearing you should always try to listen to that, you should not go on changing the Sounds. Whatever sound you have caught, you should continue with that same sound and concentrate on it, because even if it is a smaller sound, or a little sound, still it has the connection, it has the contact with the higher Sound.
When the soul sees the Light and hears the Sound of the bell, then all the impurities, all the dirt of the soul is removed, and then the mirror of the soul becomes very clean, very reflecting, and after that, all the forces of the mind which were pulling the soul downwards, all the chains are broken one by one, and after that whenever we sit for meditation, just in a moment our attention goes straight to the Eye Center.
I hope that you will sit in the meditation according to what I have tried to explain to you. You should meditate here as well as when you go back to your home, because those who will meditate according to these instructions, they will definitely get success and it will be very helpful.
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