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Fana & Liberation

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Author Topic: Fana & Liberation  (Read 221 times)
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guest88
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« on: Dec 10, 2018 04:47 am »

There is a [Hadith] which says: Mutu qabla an tamutu, which means, 'Die before death.' A poet says, 'Only he attains to the peace of the Lord who loses himself.' God said to Moses, 'No man shall see me and live.' To see God we must be non-existent.

What does all this mean? It means that when we see our being with open eyes, we see that there are two aspects to our being: the false and the true. The false life is that of the body and mind, which only exists as long as the life is within. In the absence of that life the body cannot go on. We mistake the true life for the false, and the false for the true.

Dying is this: when there is a fruit or something sweet and good to taste, the child comes to its mother and says, 'Will you give it to me?' Although it would have given pleasure to the mother to eat it, she gives it to the child. The eating of it by the child is enjoyed by the mother. That is death. She enjoys her life in the joy of another. Those who rejoice in the joy of another, though at their own expense, have taken the first step towards true life. If we are pleased by giving another a good coat, which we would have liked to wear ourselves, if we enjoy that, we are on the first step. If we enjoy a beautiful thing so much that we would like to have it, and then give that joy to another, enjoying it through his experience, we are dead. That is our death. Yet, we live more than he. Our life is much vaster, deeper, greater.

Seemingly it is a renunciation, an annihilation, but in truth it is a mastery. The real meaning of crucifixion is to crucify this false self, and so resurrect the true self. As long as the false self is not crucified, the true self is still not realized. By Sufis it is called Fana, annihilation. All the attempts made by true sages and seekers after real truth are for the one aim of attaining to everlasting life.
https://wahiduddin.net/mv2/VII/VII_26.htm
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guest88
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« Reply #1 on: Mar 26, 2020 07:21 pm »

He said to him: "God is in you and you are in God. As the bubble is in the ocean and the bubble is a part of the ocean and yet not separate from the ocean. For a moment it has appeared as a bubble, then it will return to that from which it has risen. So is the relation between man and God. The Prophet has said that God is closer to you than the jugular vein, which in reality means that your own body is farther from you than God is. If this be rightly interpreted, it will mean that God is the very depth of your own being." This moment to Inayat was his very great initiation, as if a switch had turned in him, and from that moment onward his whole life Inayat busied himself, and his whole being became engaged in witnessing in life what he knew and believed, by this one great Truth.

   from  https://wahiduddin.net/mv2/bio/Biography_9.htm

Many think that spiritual attainment can only be achieved by great labor. It is not so; labor is necessary for material attainment, but for spiritual attainment what one needs is a seeking soul like that of Moses. Moses falling upon the ground may be interpreted as the cross, which means, 'I am not; Thou art.' In order to be, one must pass through a stage of being nothing. In Sufi terms this is called Fana, when one thinks, 'I am not what I had always thought myself to be.' This is the true self-denial, which the Hindus called Layam, and the Buddhists annihilation. It is the annihilation of the false self which gives rise to the true self; once this is done, from that moment man approaches closer and closer to God, until he stands face to face with his divine ideal, with which he can communicate at every moment of his life.

   from  https://wahiduddin.net/mv2/IX/IX_23.htm
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