Muzaffar Haji Usmanov is a student of the Academy of Otno-Sufi Medicine and Psychology, a Sufi spiritual mentor, a successor to the Naqshbandiyya school of masters, the origins of which go back centuries. The art that he owns cannot be acquired by studying books and performing individual exercises. It is impossible to get a “certificate of a Sufi healer and teacher”. The book is a kind of pointer to the source of mastery. The path itself can only be mastered by those who follow it. The one who's lucky.
The word “nakshband” can be translated as “master of embroidery on robes”. The founder of this line - Bahauddin Nakshbandi - embroidered beautiful robes, which earned him a living. According to another version, this line was called so because the Sufis of this direction could “embroider” patterns in the souls of people by performing dhikr. Patterns woven by Sufi masters (and Muzaffar Haji is a spiritual mentor for many people in the East and not only) bring prosperity and harmony, peace and joy of life. His mentor, in turn, is Ibrahim Haji, a pir of the Naqshbandiyya line (master of masters). At one time, the Sufis of the Naqshbandiyya line discovered a hidden, silent dhikr - a special method (although it can only be called a method!) of gaining inner harmony. By practicing it, people could restore their health, improve relationships with others, and find happiness. For a long time, Sufi medicine was shrouded in mystery...The author - for the first time in history - shares the Sufi secrets of finding a prosperous, healthy, successful life.
Sufism is an ancient practical direction, which is based on active love for God and people - the development of methods, exercises that allow a person to realize his divine nature and love the Almighty, to establish harmonious relations with the world, people, nature and himself. It so happened that, for certain reasons, Sufism did not take its rightful place in various university courses in the history of religion, the psychology of religion, and religious studies. It was not clear to university professors how to “present” Sufism; what is it - religion, psychotechnics, spiritual community? I am not an academic scientist and would not like to deal with classifications on the pages of this book. Rather, Sufism is a practical method for helping a person to follow his Divine nature: to be healthy, wealthy, contented in life.
Sufis have many names. They were called great, wild, crazy, heavenly, simple people, seekers, intoxicated, gifted, dervishes, fakirs, learned, wise.
Sufis are practical people who study the laws of nature, live according to them and pass this knowledge on to other people. Sufism is not a word or concept. This is the state of harmonious life. Sometimes Sufis are called monks in the world. I believe that a true monk is not one who lives in captivity and performs all the rituals unquestioningly, but one who is constantly in a state of unity with the Almighty.The Sufi studies himself first, and then the other person. He will first inject himself, and then, after examining the possible consequences, he will inject someone else.
My mentor Ibrahim Hadji always says that before you give a task, you need to clearly understand who it is addressed to. Similarly, the student, listening to the instructions, should perceive them as they are, without adding to them his own conjectures and prejudices.No matter how complex the topic of the conversation is, the speech should be simple and clear, but, despite the simplicity, everyone will understand and accept it in different ways: to the best of their abilities and desires. People differ from each other in terms of knowledge, experience, erudition: there are so-called “ordinary” people, and there are those whose work is connected with intellectual labor. There are also scientists, whose experience and knowledge distinguish them from the crowd. But regardless of education, experience, the words addressed to him will be understood only by those who have a strong desire to understand them, who are really interested in it.
Sufi camps on the Way.
Our illnesses are connected with our spiritual development
A person in his spiritual development goes through a number of stages, stages. These stages are called maqams in Sufism, that is, in Russian, parking lots. Sufis of the Naqshbandiyya line distinguish four stations: nafs (selfishness, animal needs), qalb (heart, emotionality), ruuh (spirit) and kurb (proximity to the Almighty). Sometimes we add another station of the sirres, the station of the divine mysteries. In general, the Sufis of the Naqshbandiyya lineage do not include the sirr site in the description of the sites. Divine mysteries are revealed at the station of the spirit (ruuh). But since in other directions tasavvuf (as the Sufis were called until the 19th century and continue to be called in many eastern countries) the site of the sirr is included, I would like to say a few words about this stage. The very word "sirr" means "mystery", which is both desirable and extremely dangerous. It is impossible to know it, it is impossible to express it in words, but you can merge with it, become one with it. True, there is a danger of burning in the fire of the mysterious. A person who has reached the station of the sirr does not aspire to anything: neither to fame nor to success. A person who finds himself at the level of the sirs is completely saturated with sadness, for he is on the border of the material and divine worlds. This is the inescapable longing of a traveler who has half a day left to reach his desired home, but he sighs and returns back,let's hit the road. He walks without looking back, and the world around him sighs and mourns with him...Each stop implies a certain set of typical diseases. They belong to them from the very beginning. Getting acquainted with the Sufi camps, the reader will be able to better understand the causes of certain diseases.
Parking nafs.
Diseases caused by the false self
The concept of “nafs” is usually translated as the animal force of the body, ego, selfishness. Nafs is inherent in all people, that is, it is an integral part of human nature. The first step on the path of comprehending the Almighty in Sufi practice is considered to be overcoming nafs - one's own egoism.In the parking lot of nafs, a person, as the owner of vital needs, is from birth. As children, we are completely at the mercy of this parking lot: we are capricious if we do not get what we want, we show unreasonable persistence. Over time, the child gets used to social norms and can regulate his desires. But unfortunately, many people remain in the parking lot of nafs all their lives, being at the mercy of animal needs, in the desire for entertainment and pleasure. In the chapter devoted to the causes of diseases, we will especially recall once again the parking of the nafs. Without discipline, we will not learn to resist this harmful influence and eventually turn into an irritable, touchy, whining creature, tormented by various sores. Nafs can lead to a heart attack, diseases of the gastrointestinal tract, hepatitis and even cancer. Nevertheless, people are willing to pay years of fear and disease for moments of ghostly pleasure!A person in the nafs parking lot is subject to all diseases that are well known to a respected reader: alcoholism and drug addiction, heart pain, cancer, hepatitis, poor eyesight, overweight, depression, anxiety, capriciousness, sexually transmitted diseases and so on. Nufs is an insidious thing. He can make a person fight with himself, he can even move him to fight with the nafs itself, but the result will be remorse and illness. One way or another, but in order to successfully master the methods presented in this book, the reader will have to work a lot with such an entity as nafs.With the help of exercises that promote the development of the will, the ability to control oneself, people get rid of the harmful influence of nafs and move to the station of the heart.
Station of the heart (calb)
Even if a very beautiful bowl
covered in a layer of mud
you won't find a pattern on it...
Before proceeding with the treatment of the wound, it must be cleaned - this is a necessary condition for the speedy healing. The heart zone (kalb) is located in the area that includes the solar plexus, heart and liver. The very word “Kalb” can be translated not only as the heart, but also as the soul, understanding, the best, sincerity and purity.
By itself, the station of the heart is characterized by an unconditional love for life, a complete acceptance of the world as it is.Outwardly, it seems that a person who is at the station of the heart does not care about anything. “An incorrigible optimist,” we say about such a person. But, no matter how strange it may seem, this parking lot can also be the cause of diseases, because unbridled love for the world is like a fire breaking free - it burns everything around. In this parking lot, a person begins to quarrel with others, “explodes”, loses friendship.
Nervous diseases appear, the work of the kidneys is upset, and the head often hurts. This is due to the pronounced mental instability of people who are in the parking lot of the heart. But if the diseases caused by the influence of nafs are difficult to treat, then the diseases characteristic of people who are in their spiritual development at the station of the heart indicate that a person is on the way to recovery.
Without the help of a mentor, it is almost impossible to rise to a level higher than the stop of the heart.
The heart must be pure, then it will be receptive and calm. In the old days, a woman who received bad news or harbored a bitter feeling in her heart would go to the river bank and talk about her grief, referring to the seething stream. The running water carried away everything black that was in my soul. It is very important not to keep negative feelings in your heart. A person who does not know how to competently get rid of negative emotions gets irritated, angry, offended for any reason, and thereby harms, first of all, himself, his health.
Station of the spirit (ruuh)
Even if one of your feet is already in hell -
Don't lose hope and presence of mind.
The energy trajectories described in this book are aimed at educating the spirit. The real disease and the subjective feelings of the disease - things are different. The spirit allows us to feel what the body and soul provide us.Once the Almighty called to himself the angel of death and said to him:
Go to that city: there lately people have begun to indulge excessively in sin, kill a hundred sinners, and bring souls to me.
Angel with all the agility went to carry out the order. A little time passed, during which the inhabitants of the sinful city survived epidemics of plague and fever. The angel of death again appeared before the Almighty. Behind him, as many as five thousand souls flickered with a posthumous brilliance.
Why so many? the Lord wonders. - After all, our conversation was only about a hundred! You will pay for breaking orders!
Let me justify myself, - asked the angel of death. - I carried out the order - I killed exactly one hundred souls - no more, no less - but the rest left the earthly world because of fear. Some people, looking at the sick, experienced such a strong fright that the disease appeared in them spontaneously. I would like to heal them, so as not to disobey Your order, but I carried out only Your order.
A lot depends on our attitude towards the disease. If we let it into our hearts, make just such a choice, then the consequences can be the saddest.At the station of the spirit, a person becomes merciful, compassionate.
The Beginning of Healing - Obtaining the Necessary Knowledge
Any work that leads to success begins with reliable, proven knowledge. Sufi healing is based on the knowledge of the laws of human development, from the first to the last day of his life, on the knowledge of the changes that occur to him every day. Having become acquainted with the theory that goes back centuries and is partially described in the works of the Sufi of our line, Ibn Sina (Avicenna), the respected reader will understand the cause of his illnesses and failures, and then consciously apply the proposed methods to his life.
Age and Health: The Sufi Cycles of Human Life
Recovery tasks for every age
The entire life path can be divided into a number of seven-year cycles (Fig. 1). At the end of each cycle, we experience some deterioration in health, which is associated with the renewal of our body. The "embryos" of many chronic diseases appear exactly at the border of every seven years of a person's life. These data are consistent with the facts of modern science, which says that a person changes every five to seven years. If, during a period of temporary decline in strength, he begins to “feed” the disease with medicines, then he risks making it his companion for life. Of course, it also makes no sense to sit back: in this book, I just tried to talk about the most effective Sufi methods to support the reader in difficult times for his body.
Until the age of 40, a person uses the energy potential that was laid down by his parents.
Closer to the age of 42, problems begin related to the fact that energy is declining, and a person is not able to replenish his energy reserves due to “blockages” and the inability to harmonize his life. At best, mild fatigue appears, and at worst, illness and depression.
Most of those who have crossed the line of 42 years of age retain those ways of behavior that they acquired during the past life, up to facial expressions.Only the need to maintain acceptable relationships with the environment (work, family, dog, car) allows people to “pull the strap”, reinforcing their habits (“well, I will do all your exercises, just watch football, but better tomorrow - with a fresh mind .. .”).Therefore, the older the person, the more time he will have to work on establishing harmony. Experience says what needs to bework actively for as many days as a person is old.This formula was developed by the ancient Sufis a very long time ago and is still used in the practice of harmonizing human life.
The disease is somewhat reminiscent of a bad habit: we harm our body, but at the same time we get sweet moments of pleasure. Have you seen the expression on the face of a sick person who put a treasured pill under his tongue? Is this not a grimace of pleasure, or at least relief?However, I hope that now, knowing that during the course of life people inevitably experience a breakdown from time to time, the respected reader will be ready to use Sufi methods to replenish their vitality.
Doctors know that most are destined to live to 110-112 years. It's about the majority. Some people are able to live longer. 112 years is the limit that everyone can count on, but due to the wrong lifestyle, the harmful environment, most people do not live out what nature has given them.
These 112 years can be divided into four major life stages of 28 years each. In turn, each of these four stages can be divided into four seven-year cycles.
The role of these cycles must be known for a meaningful attitude to the process of restoring health.
Each cycle of human life in the views of the ancient Sufis has its own purpose. This is somewhat reminiscent of a journey, when each segment of the path - from parking lot to parking lot - has its own mission, its own task. To achieve this goal, the traveler must prepare in a certain way: to know the features of the route, the living conditions in the area through which his road lies. If he knows that he will have to go through a natural area with high humidity, he will definitely take with him an extra change of clothes, wrap his legs with waterproof material. If he finds out that he will have to visit hungry lands, where it is not so easy to get food for himself, he will learn to fast, get by with little.
Our journey through life also resembles the long wanderings of a dervish. It is divided into 4 large segments of the path and 28 small, seven-year ones (Fig. 2). Not all of us will go through this path from beginning to end: that is the will of the Almighty. But each of us can get acquainted with what awaits us on this path, in order to be ready for various surprises. Know yourself - yes, know the Almighty!
The first stage is called the time of growth by the Sufis. It accounts for the first 28 years. Growth time is characterized by excess water content in the body. Water is a symbol of impermanence, variability. Until the age of seven, children love to play, often change the type of activity, sometimes it is difficult with them. But balance does not come even later: until the age of 28, a person is looking for something, striving for something.
Growth time
The first life cycle ends by the age of seven. This is a time of active growth, the formation of the skeleton, the main systems of the body. Temperament develops, the child's speech is formed.If during this period the child is overprotected, it develops more slowly. And having got used to constant guardianship, he tries to attract attention even more often by crying. Here it is useful for parents to remember that crying in itself is not harmful. On average, a child at this age will cry at least once a day. Crying also has a beneficial side - it strengthens the lungs. Of course, it is necessary to distinguish when crying begins to attract attention, or when something hurts the child.
If a three-year-old child falls, then he must get up on his own. If a child gets dirty while playing, there is no problem. Play in this cycle of life is a way to comprehend the world around us. By the end of the first seven-year period, the child gradually begins to move away from games: studies fill his life, he begins to be interested in “adult” questions. And probably, as a symbol of the first step into the adult world, children usually begin to lose milk teeth by the age of 7.
The second life cycle is usually completed by the age of 14. At all times it was a difficult period for a growing person - physical and puberty occurs, the voice breaks. Often this age is called the period of hormonal explosion. An important period for the formation of human mentality.
By the age of 21, the formation of the reproductive system and secondary sexual characteristics ends. In young people, facial hair appears, the physique is finally formed. The formation of intellectual functions is also being completed.
By the age of 28, a person masters some profession, starts a family and moves to the stage of parking.
Stability time
The time of stability is the time of gaining balance, the time of self-realization. If during this period a person harmoniously distributes his forces, then he achieves great success. Sudden changes in activity can significantly harm. For some modern people, life in ups and downs, storms and calms is the norm. This approach to life is sometimes even welcomed. As a result, we see men who are bald by the age of 30, and women who are not capable of intimacy, because there is no time.
In a period of stability, a person's health directly depends on how evenly, harmoniously he develops in all areas of his life: in the family, at work, in public life, in communication with friends, with nature. If some wing "sinks", then our flight becomes choppy, spasmodic, and from time to time we dive into the zone of illness and dissatisfaction with life.
At this age, the human body does not grow and, as a rule, a person is self-sufficient. Normally, to maintain our lives, for our own development, we do not need additional help from other people. On the contrary, any excessive push towards “happiness” can only push us into the abyss of unhappiness and frustration. This, of course, is not about those emergency cases when help is needed - I'm talking about extra help.
Our body in a period of stability does not require special exercises, drugs and influences. It should be so, but due to the fact that people do not know the laws by which they live, not everyone succeeds in living harmoniously.
Compared to the first stage of life, a person has less heat during the parking period. This does not mean that the body temperature is decreasing - on average, it is still at the level of 36 degrees C. But, if I may say so, its “brightness” is decreasing. The analogy with the light bulb comes to mind. They are different in incandescence, and at the same temperature their brightness is different: one has more, and the other has less.
The same is true for life stages. During the period of stability, it is enough for a person to sleep 6-7 hours a day. It must be remembered that only the development of the organism stops, but the mind continues to improve: a person becomes wiser, more reasonable.
Prosperous time
The time of prosperity (56-84 years) requires movement, activity from a person - only in this case he will be able to maintain himself in a harmonious state. The desire to live intensifies, the person becomes stronger in spirit. At this age, the water content in the body decreases. Also, the body lacks other substances, so various “sores” begin to make themselves felt. Particular attention should be paid to the internal organs, it is required to observe the regime of work and rest, the regime of the day. You need to do more gymnastics, physical labor, move more. You need to eat food more often, but a little bit, more often cleanse the intestines. As I said, at this age, many begin to suffer from various ailments. These people take these disorders very seriously and "support" them with a set of drugs and myths that go with them. As in the case of diseases that occur in early age periods, these diseases also pass, but much more slowly. At this age stage, as well as at the next one, it is enough to sleep 4-5 hours a day to restore strength.
time of wisdom
The time of wisdom falls on the last 28 years. The person returns to childhood. He, like a child, often falls, is naughty, requires attention. Bones become brittle and hard. New hair begins to grow and new teeth appear, resembling grains of rice. The person becomes like a very old tree, on which new shoots appear. Beginning with the eleventh cycle, the second childhood begins. No wonder they say: "Old that small." He requires attention, affection, he just needs not so much physical as spiritual support. Without relatives and friends, this person is not able to satisfy most of his needs. But old people have one magical quality. Their desires for other people often come true, so in the East it is customary to ask elders for blessings. There is no miracle in this, just those to whom the time of wisdom comes see in each person exactly what he is able to achieve. Their blessing is, if you like, a kind of life program. Wise over the years, the elder sees what is still inaccessible to others.By the end of each seven-year cycle, there is a restructuring in the activity of the body, which can lead to a temporary deterioration in health. If certain exercises are not performed during this period, then the disease can become fixed, the body can get used to it. Sufi psycho-technologies are in many respects just aimed at getting through these temporary troubles as less painfully as possible.
Sufi daily cycle - the law of harmonious and healthy life
Sufis of the past described the daily cycle - the distribution of a person's daily activity, which contributes to healing and maximum personal realization.
Some readers will be frightened by the external severity of the daily cycle, but by reading to the end, you will still begin your journey into the area of \u200b\u200bsuccess and health.Waking up is recommended about half an hour before sunrise. If you live in a region where, depending on the time of year, sunrise can occur at 9-10 am, then take 6 am as “sunrise”. Remember that sleep and food are two wings, thanks to which nafs flies right into our souls, destroying everything in its path.
Waking up, we perform breathing exercises for 10-20 minutes (read the relevant chapter) and we can, if we want, take a nap for another fifteen minutes. Sufis call this period of sleep kaylula, which can be translated as “light sleep”.When we finally wake up, we do recovery exercises for 15-30 minutes, and then we take a shower and have breakfast. It is necessary to have breakfast with family, friends and talk about pleasant things - then you can make a good start for the coming day. It's not just about being in a good mood. In the end, some can provide it for themselves with a bottle of beer, "one hundred grams" or coffee with a cigarette. I'm talking about how to make your life healthy in every way. Waking up, you re-enter life - and this should be done without “hitting the body”, but smoothly, measuredly, as if listening to yourself, experiencing the joy of communicating not only with your body, but also with people around you.
Until noon, people have an increase in activity - at this time it is necessary to solve the most important tasks that require large energy costs. If someone allows himself a hearty lunch at this time, then let him eat, but remember that he thereby exposes himself to the risk of getting sick with gastric disorders. The food eaten in the morning has not yet been digested, and a new portion will lie on top of it, and it will rot, poisoning everything around for a long time.
In the afternoon, you can have a light snack with friends, but never alone, for it is written that when we eat food alone, we share a meal with Satan! In fact, during the day you can refrain from hard food, preferring liquid food to it. Once Khoja Nasreddin was going to work and on the way he met a beggar musician who, with his hoarse singing, was trying to earn a few coins. When the mullah returned home in the evening, he was already from afar struck by the sonority of his voice, charming the onlookers crowded around the beggar. Khoja froze in place as if rooted to the spot. After waiting for the end of the street concert, he approached the musician: “Why did you sing so discordantly this morning?!” The musician smiled guiltily. A clean instrument sounds different, doesn’t it?” You need to eat as much as the body wants, but only when the body is ready for it. Small fasting for the purpose of cleaning is not a fashion. No one requires feats from you - at least three days a month, do a favor to your body!
After noon, human activity begins to gradually decline. If you get tired quickly, make time for an activating form of breathing (see the chapter on breathing).
Between 8 and 9 pm, Sufis recommend sleeping for 15-20 minutes, and then performing a relaxing form of breathing and - after it - an activating one. After exercise, you can enjoy a delicious dinner in the company of good friends or beloved relatives. Dinner should smoothly flow into some interesting activity, you can work, but a little and with pleasure. The meal should take place about half an hour before sunset.
In fact, an adult has time to sleep for 4 hours. Therefore, until two o'clock in the morning you can leisurely do something. Before going to bed, we take a shower, perform relaxing breathing exercises, internal dhikrs (which in this book, for the convenience of the reader, I called energy trajectories).
Falling asleep, it is recommended to think about the pleasant events that will happen the next day. If you lead a harmonious lifestyle, you will most likely wake up without an alarm around two or three in the morning. For those who are just starting the process of self-healing, we wish them success, but we warn you that you will not be able to follow the daily cycle right away. When you wake up, you will need to do some breathing exercises aimed at clearing. After all, it is at two o'clock in the morning that the kidneys actively begin work on recovery. People have nightmares just at this time!
You have to set the right goal. The goal of treatment, recovery, salvation, or work with the image of the result
When we get down to business, then voluntarily or involuntarily, an image of the final result of the work appears in our head. Usually people call this image a goal. The goal is an ideal image of the final result of the activity. If the goal is negative (read: your body does not need it), then the person does not feel pleasure from achieving it. Often human goals are the product of the nafs. They are not put by us, but by someone who needs us to suffer, get nervous, get sick, and in the end, despite all the sores, achieve our goal! It must be recalled that nafs is an energy structure inherent in the sinful nature of man. Sufis believe that it literally feeds on our negative emotions: disappointment, anger, fatigue. Nafs uses one way to achieve its goal - it upsets our balance. When you feel at odds with yourself, remember what you just read.
The question immediately arises: “How to understand where is my own goal, and where is the influence of the nafs?” The answer is simple and complex at the same time. If you made a decision too quickly without thinking, then most likely this is the influence of the nafs. Our own goals must be meaningful, which, of course, does not mean the absence of emotions.
Also, the influence of nafs can be recognized by the image of the result in our imagination. If we want to do something, but we think about harming someone, offending, then this is the influence of the nafs. Think positive thoughts about your goals.
Otherwise, this goal belongs to the nafs, not to you, so no matter how socially valuable it may seem, the result will be problems: guilt, feeling that everything is not the way you want, aggression, going into alcoholism or gambling.
It's not all bad, of course. Some comprehend what happened and try to find a way to understand themselves, their Divine essence, creativity.
So, starting the process of harmonizing one's life, which some call treatment, others call it recovery, and still others call it salvation, you must first of all set and comprehend your goal. Read carefully again without moving on to the next sentence: set and reflect on your goal. If you want to “lose” a couple of kilograms of excess (from your point of view) weight, then ask yourself seven or eight times why you need it. At the third or fourth stage of this interview with yourself, it will pop out: “To please yourself!” So that's your goal! To love life, yourself, those around you and get truly divine pleasure from all this! As for excess weight, bad teeth, poor eyesight, kidney stones, osteochondrosis and impotence, this is a consequence of your dislike for yourself and ignorance of the patterns of life of that energy substance that you used to consider your body. Therefore, the main thing is to set a goal!
At the second stage, it is necessary to follow a certain sequence of movements, actions. What matters here is that you do the right things at the right time, in the right place, and with the right people. We hope that this book will provide you with a set of such methods and ways to tune in to their implementation.
After work, whatever it may be, we have a state of fatigue. Unfortunately, very often we perceive this condition as undesirable, which should be avoided. Meanwhile, this is a normal human condition. The life of the organism is a constant change of tension and relaxation. When we get used to reacting negatively to the possibility of fatigue, it means that we have a bad attitude towards one of the necessary components of achieving the goal. To achieve the desired result, we just need to be able to competently relax and competently strain.
Over time, the triad "goal - action - fatigue" turns into a habit. A habit is an automatic activity accompanied by a positive emotional background. Notice that it doesn't matter if a habit is bad or good, it is still colored by positive emotions. The habit of acting thoughtlessly, choosing random actions, the fear of intense purposeful efforts - all this is the reason that it is pleasant to be sick, it is pleasant to be a failure, it is very pleasant to die prematurely. Therefore, success in using the legacy of the Sufis of the past lies in the formation of new habits in relation to one's actions. The goal must be comprehended, actions must be subordinated to a positive goal and based on the laws of life of the organism, and the attitude towards fatigue must be positive: one must be able to work with states of fatigue. Any fatigue is “treated” with 2-3 hours of competent sleep (with competent breathing) or 20-30 minutes of breathing and physical exercises.
The cycle of action ends with the achievement of the desired goal. Having reached it, it is necessary to celebrate it joyfully, pat yourself on the head, dance, sing.
In view of the foregoing, the model for achieving the result is as follows:
When a young person works, he needs to remember the result more often. Otherwise, he will “leave” in the wrong direction. When a person loses the goal, when the image of the result becomes blurry, fuzzy, a feeling of insecurity appears. The result of this uncertainty are diseases of the gastrointestinal tract. With this fact, I would like to once again remind the dear reader of how everything is interconnected in a person: his work, attitude to work and diseases. Excessive emotional activity speaks of hormonal disorders and affects the functioning of the kidneys.
We had such a case in our courses. A man came to get rid of anxiety. After examining him, we came to the conclusion that he had diseased kidneys. The x-ray showed nothing. But, insisting on a more thorough study, we found that the disease is just beginning to manifest itself. And the cause of this disorder was excessive emotions. Maybe the slogan “Everything over the edge!” and good for some teenagers waving their arms at concerts, but you and I are adults!
Conscious movement is the secret of successful healing. Committing senseless actions, we are like monkeys, rushing about, screaming, capable not of creative work, but only of temporary adaptation to changing conditions.
That is why we constantly call for awareness of the impact of exercise - both breathing and physical.Sufis distinguish eighteen main joints in the human anatomy.Each joint is a kind of gate of the body, thanks to which energy can freely circulate through it. If any of the joints “creaks”, then a failure occurs. A set of exercises is aimed at ensuring that each of the joints is involved in it. For example, “stress relief”, which the reader can learn about in detail from the description of restorative exercises, gives a vibration that spreads throughout the body, contributing to filling it with healing power and energy.
Working with the joints - these energy gateways of the body - contributes to the restoration of energy metabolism in the body and leads to the harmonization of our lives, and therefore to healing.
It must be remembered that expectations regarding the results of our actions may go against what the body actually needs. That is why most often the result is not the one we imagine. Sometimes this happens just because the energy metabolism is disturbed. The exercise “Angel Wings” can help restore it. The achievement of the goal, as you know, largely depends on motivation. In psychology, it is customary to distinguish between intrinsic and extrinsic motivation. Intrinsic motivation is associated with activity, as they say, from the heart, with love, for the sake of the process itself. External motivation is driven by rewards and punishments. Studies show that if a person acts based on an internal need, then the quality of his work is much higher than when he acts, as they say, under duress.
Although this term arose at the beginning of the 20th century, the history of technology is almost as ancient as humanity itself. You can find its description among the ancient Slavs, Indians, Eskimos and other northern peoples, in Asian practices like qigong. In the East, the technique has long been practiced by Sufis, one of whom, Ballak Muhammad Subuh, gave it its name. By the way, Sufism is an esoteric trend in Islam, which sets the goal for adherents of spiritual development through practices and austerities. Man has a dual nature - spiritual and physical. From the body and the “restless” mind, many desires and thoughts are born in us every minute. For the most part, not knowing how to respond correctly, we suppress them, driving the energy of desire deep into, where it often finds a way out in the form of diseases. Sufi technique helps to restore the integrity of the body, restore the natural flow of energy, heal from diseases, depression, phobias, and the effects of stress. It is a kind of dynamic meditation based on authentic movements, that is, movements that express the true desires of the body.
Latihan technique:
1. Practice is done in complete solitude. You should be absolutely liberated, and not preoccupied with how you look from the outside.
2. Stand up straight, don't tense up. Lower your arms along the body and relax them. Wiggle the fingers of your left hand and feel a similar “movement” in the right hemisphere, a sensation of “goosebumps” may appear.
3. Do the same for the right hand and left hemisphere. After making contact, move both hands and feel both your hemispheres. In general, at first it is unusual, the main thing here is to discard critical thinking and let go of control.
4. Put on rhythmic music, drums are best, their rhythm affects the very nature. Let this rhythm in and surrender to its will, let go of the control of the mind, let your dance be spontaneous and arbitrary. The body itself knows in which areas it has energy and physical blocks and how to get rid of them. The main thing is not to disturb him.
The key to doing this technique is to completely lose control, turn off your "critic" and go into passive observer mode. Your body moves as if by itself, your mind is in a meditative state, without thoughts. In a spiritual sense, Sufis use the Latihan to turn to the Holy Spirit, the Higher Power. They focus on the feeling of unity with this force in the area above the head, from where the golden flow of energy emanates. It passes through the body from top to bottom, as if through an empty shell. At the same time, it is important not to hold the flow, not to try to “stock up” with energy, but to be in absolute peace, relaxation from a position without an emotional observer. Imagine that this flow is the only present that exists around you, move to this new level of consciousness.
It is advisable to perform the Latihan daily for at least half an hour a day. This Sufi technique solves many problems at the same time - healing the body and psyche, removing energy blocks, uniting with the Higher Power (Creator).
Podcast by Svyatoslav Sarazhin “About the Latihan technique”
I propose to verify the effectiveness of Latihan right now on my own experience. You can put on your favorite music or choose from this small list.
Shaman drums
Soft music
Very calm music - duduk
Have a look also here:
Women's press: how to properly pump up the press for a woman ...
The ancient tradition of spiritual perfection - Sufism - is now widespread. With its help, people get rid of problems, try to penetrate deeper into the essence of their earthly path. Sufi practices for women are exercises that affect the soul and body of beauties, allowing them to transform, to completely change themselves. However, it is recommended to engage in them only when they understand the methodology and philosophy of the tradition. How and what to do, what to think about? Let's figure it out.
Determine the purpose of work
Sufi practices for women are part of a psychoenergetic training that touches the foundations of the soul. Under the guidance of an experienced mentor, the girls perform tasks that correspond to their degree of understanding of the world, as well as their goal. The student needs to realize that a space is opening before her in which she is able to transform. In principle, we all improve in one way or another, gaining experience, experiencing events, trying to realize our role in them.
Sufi practices for women are focused work on changing their inner self towards a more complete and sincere contact with the world. At the same time, the student receives knowledge about how to influence events, build them in accordance with her understanding of harmony. Simply put, Sufi dances and exercises allow you to feel like the center of your universe. First of all comes the correct perception of the Universe, secondly - the ability to live in harmony with it. And this allows you to be more calm about factors that previously caused irritation or rejection, which significantly affects the quality of life. The goal of the practice is to develop a sense of the correctness of the world order, finding one's place in the Universe as a source of joy and happiness for others.
All life is a struggle!
The Sufi sage and teacher al-Ghazaln said that every person has two enemies. They are anger and lust. Taming them, the personality rushes to heaven, yielding to influence, goes straight to hell. Both of these enemies operate through the human body. They constantly give rise to desires that do not correspond to the true intentions of the individual.
Look at how advertising affects people. It is built in such a way that the listeners or viewers strive to take possession of something, to try the pleasure that is mentioned in the video (in the picture). And there is no time left for reflection. Advertising excites base instincts, which instantly take possession of the body, overshadowing the brain. Succumbing to the influence of the “voice” of the body, a person ceases to reflect on his true intentions, to feel a connection with the Higher Mind. That is why diseases develop, negative feelings are born, the body takes a leading position, breaking the spirit.
A person must constantly control his reactions so as not to be at the mercy of base instincts. We need reflections on the essence of desires, their constant analysis, as well as an understanding of where they come from, what caused them.
Sufi Practices for Women: Cleansing Exercises
For training to be successful, it should be understood that the body is a conductor of the spirit. Any improvement begins with its purification. And first of all, you should learn to get rid of anger that affects the liver on a physical level.
For this, Sufi healing exercises (dhikrs) have been created. They are performed in a sitting position with a straight back. Pay close attention to your mood. It is permissible to do dhikr only when the soul is calm, its state can be described by the word “good”. Close your eyes and turn your inner gaze into the depths of your body. Feel the light in the solar plexus area. This source must be constantly kept open and working. The ball of light must be raised to the area located between the eyebrows, then lowered through to the liver. Repeat ninety-nine times.
The essence of the exercise is to focus on increasing the glow of the energy ball. The described exercise allows you to get rid of pride, to perceive others with kindness and understanding.
character education
Sufi practices for women are not just exercises performed only occasionally, at will. In fact, in order to achieve a result, it is necessary to cultivate the ability to constantly control. And first of all, you need to pay attention to the ability to subdue negative impulses. The work is not easy, but very powerful.
The exercise is to monitor reactions to other people's behavior throughout the day and deal with difficulties patiently. The focus should be on maintaining a sense of harmony. It is impossible to allow circumstances to influence. That is, it is necessary to look at the world through your sense of balance, trying to keep it intact. Whatever happens during the day, stay in a good mood. As soon as balance is lost, restore it and analyze the cause of anger or irritation.
You will have to work on this area separately, performing other techniques.
Sufi dances
Dervish whirling is one of the most powerful exercises that can completely transform consciousness from the first execution. Most Sufi dances include this element. We will describe it in detail. Take off your shoes and spin around your axis clockwise. Raise your right hand to the sky to receive energy from the Universe, lower your left hand down, through it the flow will ground. You need to rotate for at least an hour, freely and easily. Strive for the feeling of stillness of the body, which is the center of a huge whirlwind. Movements continue until the moment of natural fall, which is not recommended to be softened. The second stage of the exercise is meditation. Lie down on your stomach and free your thoughts. Stay in this position for up to fifteen minutes. Then remain silent for as long as possible.
How to increase female magnetism?
The attractiveness of a girl to a large extent depends on the work of the second chakra, which is responsible for pleasure. The Sufi practice of magnetism for women aims to purify and activate it. The exercise is performed in a sitting position. Straighten your back, close your eyes. Put your hand on your chest, inhale slowly, giving rise to a feeling of love in your head. You need to create an image of the passage of pure energy from the Universe into your body. As you exhale, direct the flow to the area of the second chakra (next to the uterus). Continue his movement to the stop. Again we inhale love and direct its flow to the top of the head. In the process of work, it is necessary to achieve a feeling of pleasure in the body. The exercise activates the second chakra and increases the level of female magnetism. It is good to practice after Sufi whirling.
such an example would be the No Dimension technique, this is the latest technique developed by Master Osho and originating from the techniques of G. Gurdjieff, is a centering dance and is a good preparation for whirling meditation.
Dervish dances
It lasts one hour and consists of three stages.
In the first stage, you dance continuously for 30 minutes, making a certain sequence of movements.
In the second stage, circling is performed for 15 minutes.
In the third stage, you lie still for 15 minutes.
The first two stages are done with the eyes open and the last one with the eyes closed.
Stage 1:
You should start meditation standing in one place, keeping your left hand on your heart, and your right on your stomach. Listen to music and watch the rhythm of your breathing. Starting position: bring the backs of the hands into contact in front of the stomach. Inhaling through your nose, raise your hands up to your heart. Then, exhaling loudly also through the nose, move the right foot and right arm forward; at the same time, the left hand returns to the abdomen in a circular motion. Return to starting position. Repeat the cycle of breathing and movements described above, gesturing forward with your left hand and left foot. The right hand at the same time returns to the abdomen. Then return to the starting position. Starting from the starting position of the hands, repeat the breath and movements, gesturing with the right hand and right foot to the right, turning 90 degrees. Repeat the breath and movement as you gesture with your left hand and left foot to the left, turning 90 degrees. Now again from the original position of the hands on the stomach, repeat the breath and movements, while the right arm and right leg move back with a 180 degree turn. Repeat the breath and movement as the left arm and left leg move back with a 180 degree turn. Remember that the movement should always start from the center "hara". Relying on the music, maintain the correct rhythm: the movement should add up to a smooth and continuous flow and not be mechanical. The dance starts slowly and gradually gains intensity.
Stage 2:
Opening your eyes and stretching out your arms, turn in a counterclockwise direction. In this case, the right palm is turned up, and the left is turned to the ground. Breathe naturally and fully surrender to the rotation. If you feel discomfort when rotating counterclockwise, change direction and reverse the position of your hands. If you feel nausea, use the following technique: focus your gaze on your left hand or its thumb. If at some point the body falls, that is also good. To complete the rotation, slow it down and let your hands close over your heart and slide across your chest.
Stage 3:
Lie with your eyes closed, preferably on your stomach. Just go inward and watch what is happening.
Dervish dances demand from the participants the absolute emancipation of the body and the achievement of a complete "mental pause". Against the background of this emancipation, spontaneous natural movements arise. They are not planned, they are not set from the mind, but come "spontaneously". As a rule, dervish dances are performed using meditative music or meditative tunes. This gives an appropriate mood to all the dancers and brings the prepared participants to the state of hal.
Technique - Daily ritual prayers
Sufi practice begins with the five daily ritual prayers that every Muslim must perform. Prayers can be expanded by repeating additional passages in the Qur'an or well-known prayers approved by the Prophet Muhammad and spiritual guide.
But that's not all! Since the Sufi must constantly be in communion with God, he still reads five additional daily prayers, among which special importance is attached to the midnight prayer prayer. Late prayer is performed in the interval between two dreams. At first they sleep, then they get up (after midnight) and make twelve circles of prayer with six wishes for peace. They repeat what they know from the Qur'an. Then they go to bed again so that the field of awakening begins the day with prayer. This reading of prayers turns into round-the-clock spiritual work with short breaks. For those who are especially zealous for spiritual work, prayers occupy almost all the time. Prayers are combined with long contemplation and singing.
Sufi mentors have compiled an endless number of collections of prayers in Arabic, accompanied by teachings on which of them can be used to strengthen the love of God, to get rid of sins, to expel bad thoughts, to facilitate childbirth in women, to heal ailments, to prolong life and solutions to money problems.
Prayers - spells are shelters and protection from worldly evils.
These include the last two suras of the Qur'an. There are spells that banish fever and send it to the unfaithful.
Technique - Spiritual stations
All Muslims are required to fast during the day during the entire month of Ramadan. But many Sufis go beyond such a ritual prescription, eating every other day, fasting the rest of the night, introducing additional night fasts during Ramadan, practicing long fasts throughout the year and reducing food to a minimum.
Sufis claim that a full stomach causes a feeling of self-satisfaction and indifference, when the feeling of hunger serves as a reminder of our dependence on God. A hungry person becomes humble, a humble person worships.
Admirers of asceticism point to the practice of fasting by Muhammad himself, to his self-denying lifestyle and exercises in abstinence by well-known associates of Muhammad Ali.
But not only moderation in food is preached by Sufi ascetics, they also convince of the need to reduce sleep, sexual abstinence and other means of taming the flesh. Asketim is the way to God, according to Sufi supporters of the ascetic way of life.
Asceticism is the most important station on the path to God.
The Persian teacher Shaqiq al-Balkhi in his treatise “The Decency of Worship” identifies four stops (manzila) on the path to God: asceticism, fear, yearning, love.
Sharik affirms, speaking of the first riser on the path to God. The beginning of entry into asceticism is the preemption of the spirit in refusing the desire for food and water, with the exception of the most necessary for life, and the aversion from saturation day or night, even in this way hunger would become its difference, and food is superfluous. He advises that the womb be filled with food by a third, and that the space left be filled with prayer and the recitation of the Qur'an. If a person holds on like this for one day, then God has made the impulse sincere.
The second stage of fear begins with the commemoration of death, instilling in the soul the horror that comes from meditating on the warning about God's judgment. Diligence in this for more than one day brings even greater horror: “A light will grow in his heart, and reverent awe will be reflected on his face ... he constantly cries, more absorbed in prayer, sleeps little, fears a lot.”
The third station, according to the treatise Shakik, is yearning for paradise, when a person constantly thinks about the blessings that God will prepare for the inhabitants of paradise. Forty days of zeal in such contemplation will plunge the heart into boundless languor. A person becomes completely indifferent to everything worldly: “He is truthful in speech and noble in deeds. Everyone will always see him smiling, rejoicing, devoid of any envy and desire.
The fourth and last station is the love of God, which is not given to everyone; it is the highest and most worthy of all stations. It is obtained by those whose hearts are strengthened by sincere faith and cleansed from sin by conduct. Full of the light of Divine love, the heart forgets the previous degrees of fear and longing for paradise.
But the four stations described above are a classic process on the path to God. Various saints, trying to improve the existing practice, created their own rules of conduct for a believer seeking to know divine grace.
More sophisticated descriptions usually begin with repentance, overcoming the steps of asceticism and fear on the way to the steps of contentment and peace in God and further to the knowledge of the Truth…
The list of stations includes such as: ... hope, observation, reverence, knowledge, wisdom, ... thirst, ecstasy, jealousy, ... fortress of strength, ... amazement, gain, copulation and, finally, unity.
Technique - Laughter Meditation
Its participants lie on their backs and completely relax. After meditative attunement, they place one of their hands on the anahata area, the other on the muladhara area, activating these chakras. Then those present begin to conduct waves of soft, light light-laughter through the body (from muladhara to the head chakras).
Laughter meditation has a cleansing effect and promotes the development and improvement of the chakras, the middle meridian, if, of course, it is carried out at the proper level of subtlety.
In addition to the usual methods, in Sufism there are "high-speed" techniques of spiritual development, similar to the Tibetan Vajrayana. Through these secret techniques, the murid can make a very rapid advance. They apply only to those who already have a sufficiently high psychoenergetic readiness and the blessing of their sheikh.
But even ordinary Sufi methods are very powerful and effective. The effectiveness of these techniques is achieved, among other things, due to the fact that meditative work is carried out not only using motionless body positions, but also against the background of movements. At the same time, special breathing exercises and prayers are widely used. Thanks to such a complex use of various methods, several "centers" of the human body are involved at once: emotional, motor, intellectual. The well-coordinated, harmonized work of the "centers" opens up possibilities for a very rapid change in the psychoenergetic state of the students.
Psychoenergetic training is built in such a way that each student - depending on their individual characteristics, the measure of awareness - receives special tasks and exercises from the sheikh. At the same time, the sheikh also conducts group psychoenergetic training.
At the initial stages of psychoenergetic practice, the sheikh offers the murids a wide variety of exercises to develop the ability to concentrate, to stop the continuous flow of thoughts and achieve " mental pause", work is also carried out with figurative representations. Then the use of various psychophysical exercises begins: rhythmic movements to music, Sufi whirling, etc.
The use of all this arsenal of means gives an excellent cleansing effect, develops the energy structures of the body (in particular, the anahata chakra).
Some of these exercises cause "fine tuning" of the body, mind and consciousness, leading practitioners to an ecstatic state called by the Sufis. hal. There are different types of halal. Most often, the ascetic acquires such types of this state as: kurb- Feeling close to God mahabba- a feeling of ardent love for God, howf- deep remorse shauk- a passionate impulse to God, etc.
Let us explain what some of these practices are.
Dervish dances, for example, require the participants to completely liberate the body and achieve a complete "mental pause". Against the background of this emancipation and meditative attunement of consciousness to the perception of the Creator, harmonious "spontaneous" movements arise. They are not planned, they are not set from the mind, but come as if spontaneously. As a rule, dervish dances are performed using meditative music or meditative tunes. This gives an appropriate mood to all the dancers and brings the prepared participants to the state of hal.
Another interesting technique Sufi whirl. It allows you to withdraw consciousness from the head chakras, which contributes to entering the state of hal. There are various modifications of this technique. Whirling can be carried out with or without music, with the use of mantras, without a certain concentration or with a concentration in certain energy structures of the body. In the latter case, circling can contribute to their development and improvement. The general rules for performing the exercise are as follows:
1) you can start no earlier than 2-3 hours after eating;
2) circling is carried out in any convenient direction against the background of complete relaxation of the body;
3) open eyes are fixed on one of the raised hands, or defocused altogether;
4) circling is carried out in an individual rhythm, with the smoothest entry and exit from the exercise;
5) in case of a possible fall while circling, it is necessary to roll over on the stomach and relax;
6) after the exercise, relaxation is necessary;
7) it also requires complete "confidence in technique", complete "openness" during the exercise. Its duration is determined individually and can vary from several minutes to several hours.
At the "mature" levels of the tariqah, intensive work is carried out to develop and improve the energy structures of the body. If we use Hindu terminology, we are talking, in particular, about the chakras and nadi(meridians). At the same time, special emphasis is placed on the development of anahata - the chakra responsible for the production of emotional "cordial" love.
One such technique is laughter meditation. Its participants lie on their backs and completely relax. After meditative attunement, they place one of their hands on the anahata area, the other on the muladhara area, activating these chakras. Then those present begin to conduct waves of soft, light light-laughter through the body (from muladhara to the head chakras). Laughter meditation has a cleansing effect and promotes the development and improvement of the chakras, the middle meridian, if, of course, it is carried out at the proper level of subtlety.
It is also very common in Sufism. dhikr. Variants, modifications of dhikr are very diverse - in accordance with the traditions of this or that brotherhood or order, the skill of the sheikh. Dhikr is performed as follows:
Everyone present stands or sits in a circle. The sheikh gives a meditative attunement and then, at his direction, those present begin to perform a series of exercises replacing each other. These exercises are rhythmic movements performed at an ever-accelerating pace (for example, tilts, turns, swings of the body). The movements are accompanied by the pronunciation of prayer formulas.
In some orders, brotherhoods, music and singing are of the utmost importance during psychoenergetic training. It is believed that music is the food of the soul ( giza-i-ruh) is one of the very powerful means of promoting spiritual progress. Music is widely used to encourage the body to "spontaneous" movements ( tarab), facilitating entry into deep meditative states ( south) etc. A number of orders and brotherhoods introduced daily listening to music, collective classes with vocal performance of mystical verses ( herself), ecstatic dances to music, etc.
The effectiveness of these techniques is achieved, among other things, due to the fact that meditative work is carried out not only using motionless body positions, but also against the background of movements.
Thanks to the complex use of various methods, several "centers" of the human body are involved at once: emotional, motor, intellectual. The well-coordinated, harmonized work of the "centers" opens up opportunities for a rapid change in the psychoenergetic state of the students.
In addition to the usual methods, there are also "speedy" techniques of spiritual development in Sufism. Through these secret techniques, the murid can make very rapid progress. They apply only to those who already have a sufficiently high psychoenergetic readiness.
The Sufi meditative tradition is very rich and varied. It has accumulated a tremendous experience of working with the body, mind, consciousness. In this ancient tradition, the ways of cognition have also been developed. Wajada(in Hindu terminology - Samadhi), and techniques for achieving the correct "crystallization" of consciousness in higher spatial dimensions, and techniques for mastering Fana-fi-Allah(Nirvanas in the Creator).
Sufism has a lot of originality and originality. But, despite this, its striking similarity with the spiritual traditions of other world's best religious schools and trends can be traced - the similarity of goals, ways of their implementation and even methods. This can only testify to one thing: that the basis of Sufism and hesychasm, Taoism and Buddhist mysticism, classical Hindu yoga and the path of the Mexican school of Juan Matus, as well as some other areas, are the same laws of spiritual development. They are only realized in different ways in certain cultural and historical conditions. Therefore, there are always people - regardless of their belonging to one or another spiritual tradition - who successfully follow the Sufi path.