Irfan teaches that one can journey towards God. And as the Messenger already made the journey to God, one can journey to God and his Messenger.

Irfan taught there were soldiers of light/intelligence, and soldiers of darkness/ignorance. These soldiers were at odds with one another. It was necessary that all one's attributes be of the light/intelligence to journey to God.

It was said that God becomes the hearing by which he hears and the seeing by which he sees. That means his perception becomes entirely objective and is in tune with the divine perception.

It said the traveler ends up seeing nothing more then God and his glory. He sees God as the sole existence. He sees his existence as a borrowed existence from God. He sees every praise, every glory, as God's praise and glory.

Imam Ali is reported to have said "There is not a thing but I see God with it, in it, and beyond it"

It was also taught that the spiritual guides will guide upon the journey, and show the way. It was said, even after the traveler has made the journey towards God, he still needs the spiritual guide to show him the way in the world of divinity.

To quote some scholars upon this:

Ayatollah Motahari:

the wayfarer (salik) who desires to reach the goal of the sublime peak of humanness - that is to say, tawhid - is told where to set off, the ordered stages and stations that he must traverse, the states and conditions he will undergo at these stations, and the events that will befall him. Needless to say, all these stages and stations must be passed under the guidance and supervision of a mature and perfect example of humanity who, having traveled this path, is aware of the manners and ways of each station. If not, and there is no perfect human being to guide him on his path, he is in danger of going astray.

The perfect man, the master, who must necessarily accompany the novice on the spiritual journey according to the 'urafa', has been called in their vocabulary as Ta'ir al-quds (the Holy Bird) and Khidr:

Accompany my zeal on the path, O Ta'ir al-Quds,
The path to the goal is long, and I new to the journey.
Leave not this stage without the company of Khidr,
There is darkness ahead; be afraid of losing the way.


Allamah Tabatabai:

The preceptors are also of two types: General and special. The general preceptor is he who is not responsible for guiding any particular individual. People seek his guidance considering him to be a learned and experienced man. The Qur'an says: Ask those who know if you do not know. Such preceptors can be helpful only in the beginning of spiritual journey. When the spiritual traveler begins to view the manifestations of the glory of essence and attributes of Allah, he no longer needs to have a general preceptor. The special preceptor is he about whom a divine ordinance exists to the effect that he has been assigned the job of guidance. This position is held only by the Holy Prophet and his rightful successors. Their guidance and company are essential and indispensable not only at every stage of spiritual journey, but even after the spiritual traveler has reached his destination. The nature of this company is esoteric not physical for the real nature of the Imam is that station of his luminosity, the authority of which extends to everyone and everything in the world. Although Imams body is also superior to the body of everyone else, yet the source of his authority over the universe is not his body. To explain this point it may be mentioned that whatever happens in this world, its source is the names and attributes of Allah, and the same Divine names and attributes are the essence of the Imam also. That is why the Imams have said: "Allah is known through us and he is worshipped through us." Therefore, it may rightly be said that whatever stages the spiritual traveler traverses, he covers them in the light of the Imam, and every position to which he advances, that position is controlled by the Imam. Throughout his journey the spiritual traveler enjoys the company of the Imam and remains associated with him. Even after reaching his destination, he needs the company of the Imam, for it is the Imam who teaches him the rules that are to be observed in the World of Divinity. Therefore, Imam's company is essential at every stage of spiritual journey.


Imam Khomeini:

Be aware that this spiritual journey and faithful ascension cannot be made with this broken leg, ruptured reins, blind eyes and lightless heart: " And whomever Allah has not given light, for him there is no light ". [198a] Therefore, in setting off upon this spiritual road and ascending to this gnostic mi'raj, it is a must to adhere to the spiritual state of the guides along the ways of knowledge [ma'rifat] and the lights [anwar] of the road of guidance, who are the devotees and the attainers to Allah. If anybody tries, depending on his selfishness and without clinging to their guardianship, to tread upon this road, his journey will be to Satan and to the pit (of hell) [hawiyah]. Scientifically speaking, to connect between the novel [hadith] and the Eternal [qadim], the changing and the Unchanging, there should be an intermediate, a connector, with the characteristic of being unchanging and changing, eternal and novel. Without such an intermediate, the Emanation of the Eternal and the Unchanging would not pass to the changing and the novel in the divine law, and the universal and existential connection would not take place. As regards the connector between these two, the scientific opinions of the experts in the evidential knowledge ['ulum-i burhani] are diverse, as the gnostic taste is different, to give the details of which is out of the scope of these papers. In the gnositc taste, the connector is the Sacred Emanation [faid-i muqaddas], the Expansive Existence [wujud-i munbasit], which has the position [maqam] of the big isthmus [barzakhiyat-i kubra] and the great intermediate [wasatiyat-i 'uzma], and it is the very position of the spirituality and the guardianship of the Seal of the Prophets, which is united with the position the Ali's General Guardianship [wilayat-I mutlaqa-I alawiyah]. The relevant details are stated in the Misbahul Hidayah by the writer. [199] Similarly, in the ascending spiritual connection - which is the opposite of the descending existential connection, or in other words, it is "the contraction of existence" [qabd-i wujud] and returning to the Beginning there is need for an intermediate, without which it does not take place, and the connection of the imperfect and the chained hearts, and of the limited descending spirits, with the Complete, Super Complete and the Absolute from all aspects, is not implemented without the spiritual intermediates and the invisible connectors.

And said elsewhere:


The faithful (mu'minin), since they are followers of the Perfect Man and walk in his footsteps, they journey by the light of his guidance and the lamp of his knowledge (ma'rifah) in submission to the sacred being of the Perfect Man. They don't take any step by themselves and do not allow their intellect to meddle with the character of the spiritual journey towards Allah. For this reason, their path is also straight, and in the company of the Perfect Man their fufilment (wusal) is subordinate to the fulfilment of the Perfect Man, provided that they protect their clear hearts from the workings of the devils, the ego, and egoism, and submit themselves totally in the journey to the Perfect Man and the station of ultimate prophecy.




As for Glory and God, it was said to be one and the same. God is manifested in glory, praise, and greatness of creation.

It was also said that the relationship between creation and God was like that of the waves and the ocean. And that waves are not the ocean, but cannot be said to be separate from the ocean.

Creation in Irfan is said to be created according to the divine names of God, and that everything at it's core, partakes in the glory of God.

There was also a perspective that our desires were ultimately manifesting our longing for God.

For example, we are attracted for intimacy of beauty. This is manifested in men and women attraction to one another but our higher desire is attracted to the Divine beauty.

We wish for power but real power is in the light of God in which is the true authority upon creation.

We wish for wealth, but true richness lies in the blessings of God and increase in light.

We wish for peace and happiness, but true tranquility lies again in ascension towards God and God is the peace.

We love the taste of good food, but nothing tastes as good as drinking of the Kawthar (the Abundance) which is higher manifestation of God's peace and tranquility.

Ultimately remembrance of God is suppose to enrich the soul with peace, happiness, a sublime scent, a sublime taste, tranquility, honor and dignity.

The purpose to Worship the Creator was nothing but to recognize the Lord which was nothing but to recognize oneself.

"Who knows themselves, knows their Lord"-Hadith

And it said those who forget their Lord forgot themselves "Don't be like those who forgot God so God caused them to forget themselves"-Quran.

I don't know. Been thinking a lot about Irfan.

Someone told me "Once an Irfani, always an Irfani".

It's a socio-political ploy mystic.



Nothing new. Just people wanting to control other people...rather boring really.

Quote:Irfan teaches that one can journey towards God.

And Dilbert




teaches that your boss is most likely an idiot.


Dilbert has the advantage of being probably true.

Havnt full read it yet. But as soon as i read paragraph 2. A question hit me. Where are you getting this from. Who said this? Whats its source? Please elaborate

Yes I read the whole thing. Swedenborg was a mystic too and was very sympathetic to Islam.

(March 24, 2013 at 7:58 pm)MysticKnight Wrote: It was said that God becomes the hearing by which he hears and the seeing by which he sees. That means his perception becomes entirely objective and is in tune with the divine perception...Imam Ali is reported to have said "There is not a thing but I see God with it, in it, and beyond it"

I could not agree more. There is no' God in the gaps', since everything is in God.

(March 24, 2013 at 7:58 pm)MysticKnight Wrote: ...even after the traveler has made the journey towards God, he still needs the spiritual guide to show him the way in the world of divinity....all these stages and stations must be passed under the guidance and supervision of a mature and perfect example of humanity who, having traveled this path, is aware of the manners and ways of each station. If not, and there is no perfect human being to guide him on his path, he is in danger of going astray.

I also agree completely, although as Christian, our example of the perfect man was Jesus Christ.

(March 24, 2013 at 7:58 pm)MysticKnight Wrote: ...This position is held only by the Holy Prophet and his rightful successors....the Imam...whatever stages the spiritual traveler traverses, he covers them in the light of the Imam, and every position to which he advances, that position is controlled by the Imam. ...Imam's company is essential at every stage of spiritual journey.

I for one do not place my spiritual fate in the hands of any other man, priest, minister or Imam, only the Lord Himself.

(March 24, 2013 at 7:58 pm)MysticKnight Wrote: ... to connect between the novel [hadith] and the Eternal [qadim], the changing and the Unchanging, there should be an intermediate, a connector, with the characteristic of being unchanging and changing, eternal and novel. Without such an intermediate, the Emanation of the Eternal and the Unchanging would not pass to the changing and the novel in the divine law, and the universal and existential connection would not take place...

You are correct. Imperfect man requires a mediator between their earthly self and the perfect Supreme Being. But an Imam? Wasn't the Ayatollah Khomeini an imam?

(March 24, 2013 at 7:58 pm)MysticKnight Wrote: ....they are followers of the Perfect Manand walk in his footsteps, they journey by the light of his guidance and the lamp of his knowledge ...and submit themselves totally in the journey to the Perfect Man and the station of ultimate prophecy.

As a Muslim, I know you consider the Prophet to be the example of the "perfect man". I can accept that He may have been a very very good man. But what do you believe it is that makes him perfect?

You know how I feel as a Christian, but I'm not sure you know why I think of Jesus as the 'perfect man'. It's because of this. He died in complete agony because He was betrayed by His own people, tortured by strangers, and denied by His friends and through it all He still had enough love inside Him to say,"Lord, forgive them, for they know not what they do." Anyone who can love so unconditionally, deserves at least and much serious consideration, if not more so, than any successor of the Prophet.

Peace.

Peace Chadwooters

Imam is believed to be Infallible like the Prophet. There was only 12 Imams after Mohammad per Shiite belief.

Jesus was an Imam of his time per Shiite belief as well.

In Irfan, the perfect humans show perfect servanthood and worship of God. God is said to transcend so he guides via agents that are the connection between him and his creation.

In a Du'a said to be taught by the 12th Imam, it said:

O God, I ask Thee by the meaning of all that by which Thou art called upon by those who govern with Thy authority: those who are entrusted with Thy mystery, welcome Thy command, extol Thy power, and proclaim Thy majesty.
I ask Thee by Thy will which speaks within them, for Thou hast appointed them mines for Thy words, and pillars of the profession of Thy Unity, Thy signs and Thy stations, which are never interrupted in any place. Through
them knows he who knows Thee. There is no difference between Thee and them, save that they are Thy servants and Thy creation, their doing and undoing is in Thy hand, their origin is from Thee and their return is to Thee. They are aides, witnesses, testers, defenders, protectors and searchers.



Imam means leader, Imam Khomeini was a leader but a divinely chosen one, like the 12 Imams are believed to be.


I'm no longer Muslim.

Does the path of Irfan have any specific disciplines for achieving mystical union with the Creator? Types of meditation etc.

(March 31, 2013 at 10:40 am)ChadWooters Wrote: Does the path of Irfan have any specific disciplines for achieving mystical union with the Creator? Types of meditation etc.

It has a unique perspective to Islamic acts already prescribed by the Shariah.

In "The manners of "Salah" (the connection/daily prayer), Imam Khomeini states in the introduction:

Know that for the salat, beside its form, there is a meaning, and apart from its exterior it has an interior; and as the exterior has its disciplines, neglecting which would render the outer form of the salat invalid or incomplete, likewise its interior has cordial spiritual disciplines, neglecting which would render the spiritual salat invalid or incomplete; whereas observing them would inspire the salat with a heavenly spirit. It would be possible that after paying attention to and observing the cordial inner disciplines, the musalli would have a share of the divine secret of the salat of the "people of knowledge and of hearts" -the salat which is the delight of the people of suluk [7] and the reality of the mi'raj (ascension) to the proximity of the Beloved. [8] Besides what was just said about the salat's interior and unseen divine images, and in addition to its being in conformity with a kind of proof and the observations of the people of suluk and asceticism, there are many ayahs and narratives, in general and particular, which denote that, too, and we shall bless the following pages by relating some of them.

---

(March 31, 2013 at 1:24 am)MysticKnight Wrote: Imam means leader, Imam Khomeini was a leader but a divinely chosen one, like the 12 Imams are believed to be.

I meant to say "but not a divinely chosen one"

(March 31, 2013 at 10:59 am)MysticKnight Wrote: It has a unique perspective to Islamic acts already prescribed by the Shariah....
[i]Know that for the salat, beside its form, there is a meaning, and apart from its exterior it has an interior...

I find this perspective most unusual and also intriguing, because it parallels the New Church's approach to Holy Scripture and religious practice. The parallel to Holy Scripture is this. The surface of the text has some instructional value, but it contains within it a deeper spiritual message. Likewise, religious, civil, and ethical practices have some earthly benefit, but when approached with a spiritual intent the doer imparts spiritual gifts to himself and others.

(April 2, 2013 at 9:27 am)ChadWooters Wrote:

(March 31, 2013 at 10:59 am)MysticKnight Wrote: It has a unique perspective to Islamic acts already prescribed by the Shariah....
[i]Know that for the salat, beside its form, there is a meaning, and apart from its exterior it has an interior...

I find this perspective most unusual and also intriguing, because it parallels the New Church's approach to Holy Scripture and religious practice. The parallel to Holy Scripture is this. The surface of the text has some instructional value, but it contains within it a deeper spiritual message. Likewise, religious, civil, and ethical practices have some earthly benefit, but when approached with a spiritual intent the doer imparts spiritual gifts to himself and others.

Rituals are only good as the belief and spirit behind them. When I believed the night of Qadr was a worth a thousand months, I could stay up all night worshipping and doing prayers.

The Salah is suppose to be the ascension of the believer, the Buraq that Mohammad rode on (so to speak).

If you believe that, you can make it to what you put into it.