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Contemplation Themes

Sheikh Abdul Aziz periodically collates themes for contemplation, which come from a variety of sources including the writings of Hazreti Mevlana Jalaluddin Rumi and other Sufi masters, as well as the Hadith or sayings of the Prophet Mohammed and the Holy Qur’an. They are a focus for reflection and a source of inspiration and both spiritual and practical nourishment.


Current contemplation themes

The themes below are collated from gatherings of the Sufi Circle.

Sufi Circle 19 July 2016

The vulgar are always pronouncing the Holy Name, but it does not do this work for them since they are not endowed with true love.
That miracle which Jesus had wrought by pronouncing the Name of Hu (God) was manifested to her (Zalaikha) through the name of him (Joseph).
When the soul has been united with God, to speak of that (God) is to speak of this (soul), and to speak of this is to speak of that.

Mathnawi Book 6, vv.4038-4040

God’s fishes receive directly from the Essence of the Water their bread and water and clothes and remedies and sleep.
The lover is like a child getting milk from the breast: he knows nothing in the two worlds except the milk.
The child knows the milk and yet he does not know it: intellectual consideration has no means of entrance here.
This circular issued by Love made the spirit crazy to find both the Opener and that which opened by Him.
The spirit is not crazy in going on that quest; nay, for ’tis the Sea within it that bears it along, not a torrent or a river. How should the spirit find God? He that finds God becomes lost (in Him): like a torrent he is absorbed in the Ocean.

Mathnawi Book 6, vv.4047-4052


Sufi Circle 12 July 2016

Knowledge (‘ilm) is an ocean without bound or shore: the seeker of knowledge is like the diver in those seas.
Though his life be a thousand years, never will he become weary of seeking.

Mathnawi Book 6, vv.3881-2


This is like the behaviour of carnal, earthly-minded people in the world when they sit with spiritual folk.
God keeps His elect ever drinking secretly the wine of the free.
They offer the cup to one who is veiled (uninitiated), but his perception apprehends naught thereof except the literal words.
He averts his face from their guidance because he does not see their gift with his eye.
If there were a passage from his ear to his throat, the hidden meaning of their admonition would have entered his inward parts.
Inasmuch as his spirit is wholly fire, not light, who would throw anything but husks into a blazing fire?
The kernel remains outside and the husk, consisting of mere words, goes in: how should the stomach be made warm and stout by husks?

Mathnawi Book 6, vv.3921-3927