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  Wednesday, 07 December 2016
  23 Replies
  1.1K Visits
Hello instructors!

Could you help me with understanding what the day of judgment is in the Quran?

"Master of the Day of Judgment."

And also the Last Day?

"Those who believe (in the Qur-an),
And those who follow the Jewish (scriptures),
And the Christians and the Sabians,-
Any who believe in God
And the Last Day,
And work righteousness,
Shall have their reward
With their Lord: on them
Shall be no fear, nor shall they grieve."

Thank you :)
7 years ago
·
#13692
Accepted Answer
Let us first clarify what the Essence, Names, and Attributes are. From Revelation of the Mystery by Al-Hujwiri [my commentary in brackets]:
The Knowledge of the Truth (Haqiqat) has three pillars:

  • Knowledge of the Essence and Unity of God [Kether]
  • Knowledge of the Attributes of God [Chokmah]
  • Knowledge of the Actions and Wisdom [or Intelligence] of God [Binah]
The Knowledge of the Law (Shari'at) also has three pillars:

  • The Koran
  • The Sunna
  • The Consensus (ijma') of the Muslim community.
Knowledge of the Divine Essence [Kether] involves recognition, on the part of one who is [spiritually] reasonable [someone with a lot of comprehension and mystical death] and has reached puberty [who is controlling and sublimating the sexual energy on a daily basis], that God [Kether] exists externally by His essence, that He is infinite and not bounded by space, that His essence is not the cause of evil, that none of His [holy] creatures [Chaioth Ha Kadosh] is like unto Him [although he expresses through the four elements represented by the eagle, the bull, the man, and the lion], that He has neither wife nor child [in the terrestrial sense], and that He is the Creator and Sustainer of all that your imagination and intellect [Buddhi, divine consciousness] can conceive.

Knowledge of the Divine Attributes requires you to know that God has attributes existing in Himself [Chokmah], which are not He nor a part of Him, but exist in Him and subsist by Him [since all the sacred names of all Beings are contained within the world of Chokmah, Wisdom], e.g. Knowledge, Power, Life, Will, Hearing, Sight, Speech, etc.

Knowledge of the Divine Actions is your knowledge that God is the creator [Shiva] of mankind and all of their actions, that He brought the non-existent universe into being [since Binah, Intelligence / Understanding hovered over the face of the bottomless abyss and gestated the Tree of Life, the manifested universe], that He predestines good and evil [since Binah, the unfoldment of Abba and Aima Elohim, create through the Tree of the Science of Good and Evil] and creates all that is beneficial and injurious [since the power of Shiva-Shakti gives life and destroys].
One should not approach Kether, the Unity or Essence of God, with any sense of self or clinging [for beginners this is very hard]. But this is not impossible for Adepts and Prophets, as exemplified by the night journey (al-Miraj) of Prophet Muhammad, an experience demonstrating the powers of Jinn science:
It is no less than inspiration sent down to him [Prophet Muhammad]: He was taught by one Mighty in Power [Kether], endued with wisdom [Chokmah]: for he appeared (in stately form); while he was in the highest part of the horizon [the First Sephirah, Kether]. Then he approached and came closer, and was at a distance of but two bow-lengths or (even) nearer. So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey. The (Prophet’s) (mind and) heart in no way falsified that which he saw. Will you then dispute with him concerning what he saw? For indeed he saw him at a second descent, near the Lote-tree [the Pass Not Ring, the entrance to the Ineffable Absolute] beyond which none may pass [without permission from Aelohim]. Near it is the Garden of Abode. Behold, the Lote-tree was shrouded (in mystery unspeakable!) (His) sight never swerved, nor did it go wrong [for while Prophet Muhammad was in samadhi, he did not let his mind take him out of the experience]! For truly did he see, of the signs of his Lord, the Greatest! (An-Najm 53:4-18)

For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami

7 years ago
·
#13164
In the language of Kabbalah, a day symbolizes an initiation.

There are seven initiations of Major Mysteries related with the Tree of Life.

The Last Day relates to Binah, the eighth sephirah, and is the consummation, the completion, and the qualification of those seven initiations created through the acts / Books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

The Last Day is experienced at the peak of the Second Mountain, in which the soul is completely dead to ego and is going to be raised from the dead, so as to become a "living soul," a Nephesh Chaiah.

This is when the soul is finally judged after completing the Mountain of Initiation and having reached the height of the Mountain of Resurrection.

However, there are some other connotations that the Last Day, in the Qur'an, represents the Final Judgment of humanity, which Samael Aun Weor said already occurred in the internal planes and whose effects will be witnessed physically very soon.

For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami

7 years ago
·
#13177
Thank-you, Almustafa! This is perfect for my understanding.

The first Sura seems very interesting to me. Reading through it it seems that Muhammad had a profound insight into Judaism and Christianity. There seems to be a profound respect for their leaders, even seemingly admitting to transmitting their message. He speaks of the Jews contradictory nature to their Master and Prophet Moses's teachings, and even their reaction to Jesus Christ.

We gave Moses the Book and followed him up with a succession of Apostles; We gave Jesus the son of Mary clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you an Apostle with what ye yourselves desire not, ye are puffed with pride?"


And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are untruthful." Nay,-whoever submits his whole self to God and is a doer of good,-he will get his reward with his Lord; On such shall be no fear, nor shall they grieve."


The Jews say: "The Christians have naught (to stand) upon; And the Christians say: "The Jews have naught (to stand) upon," Yet they (profess to) study the (same) Book. Like unto their word is what those say who know not


There came to you Moses with clear (Signs); yet ye worshipped the Calf (even) after that, and ye did behave wrongfully.


Would ye question your Apostle as Moses was questioned of old?


O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message).


I do not understand how Islam could be so against other religions, when from my reading of just the first Sura, there is a clear indication of respect, and similitude, between Judaism and Christianity (in their original form) and Islam.

The voice of Unity speaks so highly of these two religions of monotheism, even to the point of identifying Allah as being the very voice of those religions too.

How can there be such a segregation?

At even the mention of understanding the Islamic teachings with the aid of the understanding of these two religions (Judaism and Christianity) scares the Muslims. Yet it seems so clear that Muhammad did not want this division, but to annihilate false ideas of this Unity.

Also, regarding those particular passages, I have noticed that Allah refers to himself as We: could you help me understand this? It is to my understanding that this is in regard to his nature being a multiple perfect unity, like the name Elohim?

Also, what are Signs? The Qu'ran speaks of them heavily. I imagine Signs are anything to do with the message of Allah being communicated?

Much thanks!! :)

Peace
7 years ago
·
#13178
Prophet Muhammad was waging a war against the fornicators, idolaters, and black magicians of Arabia. He also sought to reinstate esotericism after Christianity and Judaism had degenerated.

However, the heart of these traditions, Gnosis / Da'ath / Marif'ah, is universal to Judaism, Christianity, and Islam.

All religions are born, live, and die, in accordance with the laws of evolution and devolution.

There is segregation and conflict within Islam today because the tradition, like every other one, has degenerated, devolved.

Muhammad taught that divinity is one: the Multiple Perfect Unity, indivisible, but manifested in the hearts of all supermen / solar adepts.

Signs refer to experiences in meditation and the internal planes, not to physical things, as the Sufis explain very well.

Regarding your question about resources that teach Sufism, see the course referenced below:

For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami

7 years ago
·
#13179
How sad this world is! Such a sad place to be in our solar system.

Thank-you for your swift reply, Almustafa!
7 years ago
·
#13181
I am wondering if there are any online websites that you would recommend to me concerning studies in Islam and Sufism?

Much thanks :)

God-bless, and Peace!
7 years ago
·
#13202
Very helpful. God bless you, Almustafa!

"Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. God knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what God hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are limits (set by) God: Approach not nigh thereto. Thus doth God make clear his Signs to men: that they may learn self-restraint." SII. 187.


Concerning fasting, it seems to me that there is incredible esoteric knowledge related to the correlation between Ramadan and the 9th sphere, seeing as Ramadan is the 9th month of the year, and means "to be burned, or scorched."

But with this particular passage, is it permitting us to sexually transmute at night time? Because I read that one must abstain entirely from sexual copulation the entire month? What is meant esoterically by "they are your garments and ye are their garments?". What is the significance of the white thread of dawn and the black thread? Is this to do with the guidance and judgment needed to distinguish between right and wrong? To separate the light from the darkness within ourselves? The first day of Genesis? I take it that the mosque is our own inner sanctum whereby we praise the Truth and the Being within us? And by wives is meant our polygamous nature within, and to abstain from that? As we are married within to two women, good and evil, Eve and Lilith?

I appreciate greatly all this guidance!

Much respect,

Peace and blessing for all beings.
7 years ago
·
#13204
Practicing sexual magic at night is indispensable for creating the solar bodies, the wedding garments of the soul, the garment of reverence in the Qur'an. Samael Aun Weor explains this very well in Tarot and Kabbalah.

See the thread below for an exegesis on that verse of the Qur'an:

For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami

7 years ago
·
#13205
I got the sense of what that verse was about. It seems so very clear in the light of alchemy. When I read it it really stood out to me in the alchemical value of chaste and pure matrimony and sexual transmutation in Islam. Ramadan most certainly has its spiritual value.

There is one more question I have concerning a particular passage in the qu'ran which talks about marriage, divorce, and the legal proceedings related to all that:

228. Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.

229. A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah. so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).

230. So if a husband divorces his wife (irrevocably), He cannot, after that, re-marry her until after she has married another husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah, which He makes plain to those who understand.

231. When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah.s Signs as a jest, but solemnly rehearse Allah.s favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things.

232. When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not.

233. The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do.

234. If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do.

235. There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing.

236. There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means;- A gift of a reasonable amount is due from those who wish to do the right thing.

237. And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For Allah sees well all that ye do.

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240. Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And Allah is Exalted in Power, Wise.

241. For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.


Other verses in the Qu'ran I can understand with what knowledge I do have, but this one in particular struck me as extra-moral and useless for me in an outward sense of the meaning. What does all this means alchemically? It seems to have a very exoteric stance to it, but for me is sort of strange in an exoteric manner, and has no value to someone growing up in a modern western culture. Could you help me see spiritual value in this?

Much respect,

Peace and blessings to all beings.
7 years ago
·
#13207
It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise [of literal meaning] - they are the foundation of the Book - and others allegorical. As for those in whose hearts is deviation [from truth], they will follow that of it which is allegorical, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding. -Al-Imran
What you've cited can be very easily synthesized: the need to be fair, kind, and equitable to women in marriage and divorce, since this was a problem Muhammad personally witnessed in his time.

There are many legal proceedings in the Qur'an which can appear complicated and sophisticated. However, they all focus on one thing: awaken consciousness and develop compassion for all beings, so as to be fair in all dealings with others.

For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami

7 years ago
·
#13211
I see, that is definitely something for me to comprehend.

That particular quote from the Qu'ran I came across recently, and will keep it in mind whilst reading it. There is no doubt in my reading thus far of the Qu'ran in its teaching of honest Love. A particular part stuck out to me, and instantly reminded me of a beautiful verse by Friedrich Nietzsche in Thus Spake Zarathustra:

“The parable of those who spend their substance in the way of God is that of a grain of corn: it groweth seven ears, and each ear hath a hundred grains. God giveth manifold increase to whom He pleaseth: and God careth for all and He knoweth all things.

Those who spend their substance in the cause of God, and follow not up their gifts with reminders of their generosity or with injury,—for them their reward is with their Lord: on them shall be no fear, nor shall they grieve.

Kind words and the covering of faults are better than charity followed by injury. God is Free of all wants (All-Sufficient), and He is most Forbearing.

O ye who believe! Cancel not your charity by reminders of your generosity or by injury,—like those who spend their substance to be seen of men, but believe neither in God nor in the Last Day. They are in Parable like hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (just) a bare stone. They will be able to do nothing with aught they have earned. And God guideth not those who reject faith.

And the likeness of those who spend their substance, seeking to please God and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not heavy rain, light moisture sufficeth it. God seeth well whatever ye do.” - SII, 261-265.


“Verily, I do not like them, the merciful who feel blessed in their pity: they are lacking too much in shame. If I must pity, at least I do not want it known; and if I do pity, it is preferably from a distance.
I should also like to shroud my face and flee before I am recognised; and thus I bid you do, my friends. Would that my destiny led those like you, who do not suffer, across my way, and those with whom I may share hope and meal and honey. Verily, I may have done this and that for sufferers; but always I seemed to have done better when I learned to feel better joys. As long as there have been men, man has felt too little joy: that alone, my brothers, is our original sin. And learning better to feel joy, we learn best not to hurt others or to plan hurts for them.
Therefore I wash my hands when it has helped the sufferer; therefore I wipe even my soul. Having seen the sufferer suffer, I was ashamed for the sake of his shame; and when I helped him, I transgressed grievously against his pride.
Great indebtedness does not make men grateful, but vengeful; and if a little charity is not forgotten, it turns into a gnawing worm.” - Thus Spake Zarathustra, Friedrich Nietzsche.


The Qu'ran is truly a science of charity and goodwill. It has an extreme message of selfless love, and is so very inspiring to me right now in my life. God truly guides you to what you need, when you need it.

Almustafa, your help has been very much appreciated :)


Peace and blessings to all beings.
7 years ago
·
#13240
Hello again,

Is this adequate in understanding the letters and the parallels of arabic and hebrew? I can obviously make the comparisons between my knowledge of the Hebrew alphabet, but just out of curiosity, the meanings of the letters of Arabic etc, are they correct?

Much respect,

Peace.

Chapter 2: Etymology of Arabic (Base Letters & their meanings)
7 years ago
·
#13243
Also, I have a question concerning the Surah, is it to be taken literally?

I gather that it showed how much respect we need for our wives in this work, and that the punishment should be brutal, and in that sense it highlights the purity, the Venustic purity, of Islam.

And also, I know that Muhammad is at times being literal.

But it seems very cruel to lash someone, especially by someone who is no example themselves (as adultery happens as soon as the mind identifies a woman lustfully, as Jesus states, this is obviously adultery too) and surely this can cause a lot of problems exoterically, meaning people to get hurt very badly for adultery and idolatry, even though they may not truly understand the significance and the truth behind those actions? (or else they would not make such a mistake) I have read in the Qu'ran that there is a distinction between those who make mistakes and those who consciously make mistakes; it seems rather violent to suggest such a thing.

But is there any symbolic significance to this verse?


Light (An-Nur)

A Surah We have revealed and sanctioned, proclaiming therein clear revelations, so that you may reflect.

The adulteress and the adulterer you shall give each a hundred lashes. Let no pity for either cause you to disobey God's Religion, if you truly believe in God and the Last Day; and let their punishment be witnessed by a number of believers.

The adulterer may marry only an adulteress or an idolatress; and the adulteress may marry only an adulterer idolater. This is forbidden to true believers.

Those that defame honourable women and cannot produce four witnesses you shall give eighty lashes. Do not accept their testimony ever after, for it is they who are the transgressors - except those among them that afterwards repent and mend their ways: God is forgiving and compassionate.


Are the four witnesses not symbolic?

The mention of the number one hundred is related to the Arabic letter Kaf, which is the Arabic equivalent of the Hebrew letter of a similar name. Is Kaf related to the animal mind?

Like I said, I understand the sanctity of purity that Muhammad (Peace and Blessings Be Upon Him) is trying to portray. But please, any remarks on this Surah would be very much appreciated.

I do not think my opinions are true. I am just trying to comprehend where a Master like Muhammad (Peace and Blessings Be Upon Him) is coming from.

Much thanks :)

Peace and Love.
7 years ago
·
#13250
For the best commentary on the Arabic Kabbalah, see Ibn 'Arabi's explanations in The Meccan Revelations, especially the second volume translated by William Chittick and James Morris.

Kāf ک/ك, the eleventh Arabic letter with the value of 20, reminds us of Surah al-Kahf الكهف "The Cave." This Surah teaches about the nature of the mind, the crown of our head, that must be illuminated by ש or ش Shin, the sexual fire.

Replace ﻫ Ha, the fifth Arabic letter signifying karma and the breath of pranayama, with ش Shin, through alchemy, and you spell كشف Kashf, a synonym for "unveiling," or mukashafah. This is the level of inspirational knowledge in the three stages of initiation: imagination, inspiration, and intuition.

https://gnosticteachings.org/images/stories/tarot/Tarot-11.jpg

Therefore, lash your fornicating, adulterous egos with the whip of willpower, so that الكهف al-Kahf, the cave of your head, crown / mind (wherein the monsters of adultery lurk) might be purified and illuminated. For as Nietzsche wrote, "You go to women? Do not forget the whip!"

The Mysteries of Arcanum 11 demonstrate how man and woman, symbolized each by the number 1, develop the forces of "Persuasion" through overcoming the Lion of Katancia. The number 1 is willpower, therefore, in order to control one's Kāf ک/ك, crown, both man and woman must cooperate in alchemy, therefore unifying as the eleventh Arcanum of the Tarot.

If you are married, lash your egos 100 times through the esoteric age of 100, the First Initiation of Major Mysteries, through the help of four witnesses (since husband and wife both possess the two witnesses Ida and Pingagla within an alchemical marriage).

If you cannot procure four witnesses (through a matrimony), then lash the egos bearing false witness eighty times (practice transmutation with the Holy Eight as a bachelor and punish your lust by not feeding it).

http://gnosticteachings.org/images/stories/tarot/a24.png

This is how, through the 24th Surah of the Qur'an, the 24th arcanum of the Tarot (The Weaver) that we weave the garments of light, al-Nur, the solar bodies, through fulfilling the sixth commandment: "do not fornicate, but practice scientific chastity," for 2 + 4 = 6: Tiphrereth, the heart, our willpower.

Remember that the light, al-Nur, merges from the sexual seed, the Nun ن, which some state is the Arabic letter or inkwell through which the Pen of Allah writes creation: the complete human being. The diacritical mark above the inkwell of ن Nun bears resemblance to the Hebrew י Yod, the Shakti-potential of the sexual seed.

However, the Qur'an literally stipulates that it is lawful for men and women who practice scientific chastity to marry. Fornicators are for fornicators, and gnostics for gnostics. Nietzsche says the same thing in his chapter "On Child and Marriage."

For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami

7 years ago
·
#13253
It is most certainly difficult to comprehend such a beautiful book as the Qu'ran without knowledge of their words and letters, etc.

But that book looks perfect. So once again, I greatly appreciate your recommendation!

And I had a feeling the light was synthesized in the seed, related to this Surah, and that the lashings were not to be taken as literally as some think.

Are Masters not aware of how their writings might be taken literally and cause harm in just by the imagery of their symbols? I know it is not entirely their fault if others read things that may not be there; like Hitler reading Nietzsche and using him as his own moral compass.

But I will meditate on this.

Peace and blessing be upon you!

Shalom.
7 years ago
·
#13254
Concerning Kaf; there seems to be two letters with the same name, and pronounced the same.

How come you used the kaf related to the number 20 in relation to this Surah and not the one related to the numerical equivalent 100?

Peace.
7 years ago
·
#13258
It is not divinity's fault that the works of the initiates were misinterpreted by the fanatics, because those sacred writings were not meant to be read by the profane.

Kāf ک/ك is phonetically similar to ق Qaf, or ק Quf, the latter semitic letter bearing the numerical value of 100. So this does apply to the 100 lashings of the ego, since ק Quf also relates to the animal or "monkey" mind we must tame.

In esoteric Islam, ق Qaf represents a mountain of emeralds that Allah swears upon in the opening of Surah 50: Qaf. This represents the mountain of initiation, which one has to climb through raising the sacred fire of Kundalini up the spine (the medulla with its canyons or mountain ranges).

Notice too that ق Qaf is similar to ن Nun, because through transmuting our sexual seed, we raise the energy up our ق Qaf, the cerebrospinal system (spinal column and head), symbolized by the curved line and the closed circle of ق Qaf. The two diacritical marks above ق Qaf represent the pituitary and pineal glands that become illuminated through the creative sexual energy.

There is some pliancy with the relationship between Kāf ک/ك and ق Qaf. But I chose Surah al-Kahf to explain Arcanum 11 in relation to Surah al-Nur, "the Light."

For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami

7 years ago
·
#13263
Very informative! All of this is so valuable to me.

Almustafa, you have helped me heaps.

The part about Qaf and the shape of that letter, relating to the pituitary and pineal gland is quite clear to see. It is actually so very beautiful.

I have ordered that book you have recommended, and will be looking forwards to learning about the mysteries of Islam, the gnosis of it is strikingly beautiful. The poetry in particular of the Persian sufi's aches with beauty and mystery, and seems so effortless, even to read!

Do you recommend this book at all? The Secret of Secrets (Golden Palm) - Abd al-Qadir Al-Jilani
7 years ago
·
#13266
Do you recommend this book at all? The Secret of Secrets (Golden Palm) - Abd al-Qadir Al-Jilani
Yes!

For thirty years I sought God. But when I looked carefully I found that in reality God was the seeker and I the sought. -Bayazid al-Bastami

7 years ago
·
#13313
What is the benefit of the mantra: La ilaha illallah?

I feel intense love with this mantra. It's 12 letters are incredibly mysterious.

What is its power, what does it do within oneself when used consciously?

Are there any similar mantras or recitations I could use with as much power in Islam?

Much love, Peace, Shalom,

Robin.
7 years ago
·
#13319
Another question, is this good to meditate upon in relation to the role Gabriel plays throughout the Qu'ran and Islam in general, as they venerate that Angel very highly:
The first of the esoteric planets is the Moon (the Angel Gabriel); it puts into our Consciousness a quality or an energy, a psychological attribute related with the moons of nature. The moon begins, the moon initiates, the moon creates. So the quality that the moon gives to us is altruism, generosity, to give to others, unselfish giving. This is a quality of love, and it is the base nature of the Consciousness: altruism.
It seems like a religion heavily based on the moon, and quite feminine in all its true beauty.

What is truly the role of Gabriel and his accompanying the Prophet? Why not Michael? Why not Raphael?

Much thanks :)

Peace.
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