The Sufi understanding -1

Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

A Mast and a Salik on the sixth plane are both in marifat, God-illumined, God-knowing; but a mast and a Salik when entering the seventh plane are both majzoobs. This means that even a Salik, when he enters the seventh plane, is over powered. The word majoobs means, literally, one who is under Jazb, and although the jazb of all planes, up to and including the sixth plane, is limited, on the seventh plane it is unlimited and Divine. The Sufi term of God-merged is majoob Allah, for a majoob is the only one who is completely overpowered by jazb.

When a rahrav enters the seventh plane he takes duality into unity and when he comes down again he brings unity into duality.

Now, if a majoob of the seventh plane comes down to normal consciousness, he becomes one of the three things:

1. A Salik – e – Kamil or Jivanmukta, who has no circle and no duty, but can make a few souls spiritually like himself.

2. A Salik – e – akmal, who establishes himself in the work of God, and has no circle, but has duty. Although he has no circle he can make a few souls spiritually like himself.

3. A Salik – e – mukammil or qutub, who has duty and a circle, and can make as many souls as he wishes spiritually like himself.

One should not assume that every advanced soul reaches this great goal of becoming merged in God, and to illustrate the utter rarity of God-realization.

God-Mad

Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

God – Mad

1. Those whose minds become unbalanced by an unceasing reiteration of thoughts about God and the spiritual path. They read, talk, and think about God, at the expense of food and sleep, until their minds break under the strain.

2. Those whose minds become paralysed by coming into contact with the atmosphere of highly advanced spiritual being. It is not an uncommon experience that a few who come into contact with Perfect Master himself sometimes exhibit temporary signs of this type of God-madness. They are so uplifted by his contact that for days or weeks their minds are the victims of a state of temporary insanity. In certain rare instances this state of God-madness becomes permanent, particularly in cases where there is an unprepared or accidental contact with the spiritual atmosphere of a higher person. This state of Gods-madness is called by the Sufis, hal – e – dawam.

3. Those who, in Sufi words are called Uftada-e-rah, and in vedantic language, yoga bhrashta. When an aspirant seeks spiritual experiences or under takes a severe spiritual exercise, he may either outstrip the endurance of his mind, or be suddenly deflected from his purpose by the irruption of a crisis in his physical environment. Either of these things may cause such turmoil in his mind that he becomes God-mad.

Such a man is known as Uftada-e-rah or yoga bhrashta, and has fallen in the path before advancing further than the third plane; but this fall is temporary, and his progress is resumed as soon as he takes his new body.

All those in the spiritual path are termed rahravan (singular rahrav), and these rahravan are dominated either by jazb, which means an over powering quality, or by suluk, which is the conscious, natural quality of being aware of what they are doing, and where they are going, on the spiritual path.

A rahrav dominated by jazb is called a Mast, and a rahrav who treads the path with open eyes is called a Salik.