الخميس، 31 ديسمبر، 2009

عرفت الحب


قال لى المحبوب لما زرته..من ببابى؟ قلت:بالباب أنا

قال لى:أنكرت توحيد الهوى..حيث فرقت فيه بيننا

و مضى عام فلما زرته..أطرق الباب عليه موهنا

قال:من بالباب قلت انظرفما..ثم إلا أنت بالباب هنا

قال لى:أدركت توحيد الهوى..و عرفت الحب فادخل يا أنا


أيها العاشق معنى حسننا..مهرنا غال لمن يخطبنا

جسد مضنى و روح فى العنا..و جفون لا تذوق الوسنا

و فؤاد ليس فيه غيرنا..و إذا عشقت فأد الثمنا


السلام عليكم و رحمة الله

شرين

الجمعة، 25 ديسمبر، 2009

دع الأيام تفعل ما تشاء


دع الأيام تفعل ما تشاء..و طب نفسا إذا حكم القضاء

و لا تجزع لحادثة الليالى..فما لحوادث الدنيا بقاء

و كن رجلا عن الأهوال جلدا..و شيمتك السماحة و الوفاء

و إن كثرت عيوبك فى البرايا..و سرك أن يكون لها غطاء

تستر بالسخاء فكل عيب..يغطيه كما قيل السخاء

و لا ترى للأعادى قط ذلا..فإن شماتة الأعداء داء

و لا ترج السماحة من بخيل..فما فى النار للظمآن ماء

و رزقك ليس ينقصه التأنى..و ليس يزيد فى الرزق العناء

و لا حزن يدوم و لا سرور..و لا بؤس عليك و لا رخاء

إذا ما كنت ذا قلب قنوع..فأنت و مالك الدنيا سواء


و السلام عليكم و رحمة الله

شرين

السبت، 19 ديسمبر، 2009

Horse 5


True Friends


Some people come into

our lives and quickly go.


Some people stay for a while

and move our souls to dance.


They awaken us to

a new understanding.


Leave footprints on our hearts

and we are never, ever the same.


With Compliments to 4th Year, 2009/2010 , Tour-Guidance Section, Faculty of Tourism , Minia University.


Cherine

الجمعة، 18 ديسمبر، 2009

تقوى الله


ودع ابن عون رجلا فقال : عليك بتقوى الله فإن المتقى ليس عليه وحشة.

و قال زيد بن أسلم : من اتقى الله أحبه الناس و إن كرهوا.

و قال الثورى : إن اتقيت الله كفاك الناس و إن اتقيت الناس لن يغنوا عنك من الله شيئا.

و قال سليمان بن داود عليه السلام : أوتينا مما أوتى الناس و مما لم يؤتوا. و علمنا مما علم الناس و مما لم يعلموا. فلم نجد شيئا أفضل من تقوى الله فى السر و العلانية ، و العدل فى الغضب و الرضا و القصد فى الفقر و الغنى .

و فى الأثر : ما من مخلوق اعتصم بمخلوق دون الله إلا قطعت أسباب السماوات و الأرض دونه ، فإن سأله لم يعطه ، و إن دعاه لم يجبه ، و إن استغفره لم يغفر له.

و ما من مخلوق اعتصم بالله دون الخلق ، إلا ضمنت السماوات و الأرض رزقه ، فإن سأل الله أعطاه ، و إن دعاه أجابه و إن استغفره غفر له.


و السلام عليكم و رحمة الله

شرين

جامل عدوك


قال الطغرائى :

جامل عدوك ما استطعت.. فإنه بالرفق يطمع فى صلاح الفاسد

و إحذر حسودك ما استطعت فإنه.. إن نمت عنه فليس عنك براقد

إن الحسود و إن أراك توددا.. منه أضر من العدو الحاقد

و لربما رضى العدو إذا رأى.. منك الجميل فصار غير معاند

و رضى الحسود زوال نعمتك التى.. ترمى حشاه بالعذاب الخالد

أو ما رأيت النار تأكل نفسها.. حتى تعود إلى الرماد الهامد

تضفو على المحسود نعمة ربه.. و يذوب من كمد فؤاد الحاسد


السلام عليكم و رحمة الله

شرين

الرضا و المقت


و عين الرضا عن كل عيب كليلة و لكن عين المقت تبدى المساويا
السلام عليكم و رحمة الله
شرين

دعاء رسول الله لأصحابه عند قيامه من المجلس


عن ابن عمر رضى الله عنهما قال : قلما كان رسول الله يقوم من مجلس حتى يدعو بهؤلاء الدعوات لأصحابه :

" اللهم اقسم لنا من خشيتك ما يحول بيننا و بين معاصيك ، و من طاعتك ما تبلغنا به جنتك ، و من اليقين ما تهون به علينا مصيبات الدنيا . و متعنا بأسماعنا و أبصارنا و قوتنا ما أحييتنا ، و اجعله الوارث منا . و اجعل ثأرنا على من ظلمنا ، و انصرنا على من عادانا ، و لا تجعل مصيبتنا فى ديننا ، و لا تجعل الدنيا أكبر همنا ، و لا مبلغ علمنا ، و لا تسلط علينا من لا يرحمنا ".


السلام عليكم و رحمة الله

شرين

لسانا صادقا و قلبا سليما


عن شداد بن أوس قال : كان رسول الله صلى الله عليه و سلم يعلمنا أن نقول :

اللهم إنى أسألك الثبات فى الأمر

و أسألك عزيمة الرشد

و أسألك شكر نعمتك و حسن عبادتك

و أسألك لسانا صادقا و قلبا سليما

و أعوذ بك من شر ما تعلم

و أسألك من خير ما تعلم

و أستغفرك مما تعلم إنك أنت علام الغيوب


السلام عليكم و رحمة الله

شرين

علاج الكآبة


دخل رسول الله صلى الله عليه و سلم المسجد ذات يوم ، فإذا هو برجل من الأنصار يقال له أبو أمامة ، فقال : " يا أبا أمامة .. ما لى أراك جالسا فى المسجد فى غير وقت صلاة ؟ قال : هموم لزمتنى و ديون يا رسول الله. قال : أفلا أعلمك كلاما إذا قلته أذهب الله همك ، و قضى عنك دينك ؟ قلت : بلى يا رسول الله. قال : قل إذا أصبحت و إذا أمسيت : اللهم إنى أعوذ بك من العجز و الكسل ، و أعوذ بك من الجبن و البخل ، و أعوذ بك من غلبة الدين و قهر الرجال ". قال : ففعلت ذلك ، فأذهب الله همى و قضى عنى دينى.


السلام عليكم و رحمة الله

شرين

المطمئنة قلوبهم


بسم الله الرحمن الرحيم ..

" الذين ءامنوا و تطمئن قلوبهم بذكر الله ألا بذكر الله تطمئن القلوب ( 28 ) الذين آمنوا و عملوا الصالحات طوبى لهم و حسن مئاب " ( سورة الرعد )

صدق الله العظيم


السلام عليكم و رحمة الله

شرين

الثلاثاء، 15 ديسمبر، 2009

Practice Good


In practicing good it is not the self that does good. The self is forgotten. To forget the self is to be enlightened by the ten thousand things. The presence of self, the subtlest hint of self-centeredness, creates the difference between a 'do-godder' and the manifestation of true compassion. In compassion, in practicing good, there is no agent that is doing good and no one who benefits from it; there is no subject or object. There is not even any sense of doing. Compassion happens. It happens the way you grow your hair. There is no effort involved. 'The doing of good' is not even known to the self. Knowing depends on the words and ideas that describe reality. There is no intimacy in knowing. Knowing involves the knower and the thing that the knower knows, and that implies separation. This practice has nothing to do with knowledge. It is the experience of intimacy.

Once two Weimaraner dogs, 175 pounds each broke loose and attacked a ten-year-old girl. The girl started screaming for help. Bursting out of a nearby house came a little old woman. The broadcast had her on camera. She was cut up and scarred, and she couldn't have weighed more than a hundred pounds. She was short, almost like a bird. She had laid into those dogs and started punching them, hitting them, pulling them, and throwing herself on top of the child. Finally she dragged the child into a swampy pond-it wasn't water, just a bunch of muck and mud. Somehow the muck and mud confused the dogs and broke them from their killer trance and they ran off.

The reporter said to the woman: 'You're a hero'. And the woman seemed stunned by that. She was looking to the reporter quizzically. There was no sense of self in this woman's action. The girl wasn't her daughter. This woman was totally vulnerable, yet totally invulnerable because of no-self. This is the intimacy of doing good with no attachment to self.


John Daido Loori

' Invoking Reality - Moral and Ethical Teachings of Zen '


Salam,

Cherine

عش فى حدود يومك


ليس لنا أن نتطلع إلى هدف يلوح لنا باهتا من بعد، و إنما علينا أن ننجز ما بين أيدينا من عمل واضح بين. و العيش فى حدود اليوم يتسق مع قول الرسول صلى الله عليه و سلم: "من أصبح آمنا فى سربه، معافى فى بدنه، عنده قوت يومه، فكأنما حيزت له الدنيا بحذافيرها". إنك تملك العالم كله فى يديك يوم تجمع هذه العناصر فاحذر أن تحقرها.

كان الخليل إبراهيم عليه السلام إذا طلع عليه الصباح يدعو: "اللهم هذا خلق جديد فافتحه على بطاعتك، و اختمه لى بمغفرتك و رضوانك، و ارزقنى فيه حسنة تقبلها منى و زكها و ضعفها لى، و ما عملت من سيئة فاغفره لى، إنك غفور رحيم ودود كريم".

و كان يقول: "من دعا بهذا الدعاء إذا أصبح فقد أدى شكر يومه".

و سيرة رسول الله صلى الله عليه و سلم تلفتنا إلى صحة هذه الطريقة فى تجزئة الحياة، و استقبال كل جزء منها بنفس محتشدة و عزم جديد. فهو إذا أصبح يقول: " أصبحنا و أصبح الملك لله و الحمد لله، لا شريك له، لا إله إلا هو و إليه النشور" و إذا أمسى قال مثل ذلك، و قد يدعو: "اللهم إنى أصبحت منك فى نعمة و عافية و ستر، فأتمم نعمتك على و عافيتك و سترك فى الدنيا و الآخرة". و إذا أمسى دعا بمثل ذلك.

يقول الشاعر :

سهرت أعين و نامت عيون فى شئون تكون أو لا تكون

إن ربا كفاك بالأمس ما كان سيكفيك فى غد ما يكون

إن قيمة الحياة فى أن نحياها، نحيا كل يوم منها و كل ساعة.


" جدد حياتك "

مولانا الإمام / محمد الغزالى

مكتبة : نهضة مصر

السلام عليكم و رحمة الله

شرين

السبت، 12 ديسمبر، 2009

علاج ضيق الصدر


يقول سبحانه و تعالى:


"و لقد نعلم أنك يضيق صدرك بما يقولون(97) فسبح بحمد ربك و كن من الساجدين(98)" ( سورة الحجر)


ضيق الصدر يعنى تعرض النفس للهموم و قد أرشد سبحانه نبيه صلى الله عليه وسلم الى العلاج و الشفاء من هذا الضيق لصدره فقال:


"فسبح بحمد ربك وكن من الساجدين"


و المقصود بالسجود هنا : الصلاة..و عبر عنها بذلك من باب التعبير بالجزء عن الكل.




السلام عليكم ورحمة الله


شرين

الثلاثاء، 8 ديسمبر، 2009

يا سكارى الشوق


يا سكارى الشوق..عنا لا براح

ما على من هام فى الحب جناح

إن كنت فى حبنا ذا همة..إبذل الروح

فما الحب مزاح


يا سكارى حبنا طيبوا

فقد سمح الساقى

و قال:

لا براح


( شعر صوفى )

شرين

السبت، 5 ديسمبر، 2009

Breaking Down, Breaking Open


Within sorrow, there is grace. When we come close to those things that break us down, we touch those things that also break us open. And in that breaking open, we uncover our true nature.


Wayne Muller



Salam,

Cherine

الجمعة، 4 ديسمبر، 2009

أسباب القبض


قال الصوفى و العارف بالله الشيخ أبو الحسن الشاذلى :

أسباب القبض ( أى انقباض النفس أو غمها أو حزنها ) ثلاثة ذنب أحدثته، أو دنيا ذهبت عنك، أو شخص يؤذيك فى نفسك أو عرضك.

فإن كنت أذنبت فاستغفر.

و إن كنت ذهبت عنك الدنيا، فارجع إلى ربك.

و إن كنت ظلمت، فاصبر و احتمل.

هذا دواؤك.

و إن لم يطلعك الله على سبب القبض، فاسكن تحت جريان الأقدار فإنها سحابة سائرة.


السلام عليكم و رحمة الله

شرين

الجمعة، 20 نوفمبر، 2009

One Bright Pearl



Master Hsuansha said, 'the whole universe is one bright pearl'. He is not talking about some universe out there, but this universe that is our life. It is not a matter of inside or outside, big or small. The thing that erodes self-centeredness, the mischief in our life, is the open experiencing of our life at this moment. You must completely withdraw from the invisible pounding and weaving of your ingrained ideas; if you want to be free of this invisible turmoil you must sit through it. Attain fulfillment and illuminate thoroughly, light and shadow all together forgotten. Life is in the midst of this invisible pounding of self-centeredness and, yet, it is this one bright pearl. In a bowl the bright pearl rolls on its own without prodding. Yet, for a luminous jewel without flaw, if you carve a pattern its virtue is lost. Some take 'carve a pattern' to mean if we try to add something to who we are, if we see our practice as adding, then we just take away from this bright pearl that is our life. For a luminous jewel without flaw if polished its glow increases. Sitting is this experiencing, is being who we are. Zazen is a polishing which increases the glow.


Through the practice of Zazen we don't get rid of anything but transform, transform what seems to be the difficulties, and reveal what seems to be the difficulties as truly the one bright pearl. It is not a matter of understanding that the whole universe is one bright pearl. Practice isn't thinking about practice, practice isn't even about understanding what the universe is, it is being this experiencing that we are. This bodily feeling of the totality of life.


Because it is not necessary for us to practice, because it is not necessary for us to do Zazen, because it doesn't add one iota to who we are, because it is so that is why we do Zazen. See? If Zazen, if practice, was about getting rid of some part of self then it would just be another artifice of self-centeredness. It would just be another way that we try to get what we want or get rid of what we don't want. Zazen is not so. Self-centeredness is eroded in this very experiencing of life that we think limits us.
See, it is in this very experiencing of what we think is the problem. Whether I am energetic, joyful, upset about someone, or in pain, in that experiencing we discover our self. This is the opposite of the self-centered way of running away from or doing something about or against it, or having something else to cover it up, substitute it. No matter what we enter, it is nothing but this one bright pearl, nothing but this life encounter that is the opportunity of experiencing, of being who we are.
The world of suffering resulting from self-centeredness, black mountain cave of demons, is pretty ferocious. The place where we are scared much of the time, the fears that arise in all sorts of circumstances which give rise to anger, upset, hate,..all of the human circumstances, reacting in all sorts of harmful ways..all of those are nothing but the one bright pearl. We might say 'well, I've been practicing but when am I going to really have something?' Whether it is enlightenment or some other thing/condition. You already are it. 'I don't have it'. Yes, you do. It is who you are.
In a way you could say 'have it is not the point'. Every aspect of your life is this one bright pearl.
As Joko said, it is a matter of really dropping into this sitting. We taste for our self, in our own sitting, in our own practice. Kodo Sawaki Roshi says it nicely, 'Doing your self by your self with your self'. The holding to attachment creates and maintains self-centeredness.
We need to do something that is who we are.. otherwise we are poisoning who we are in our self-centered pursuit of ideals.
It is only because of ignorance and attachment that we miss who we are; the inability and unwillingness to suffer and experience is the barrier to our life; inability not because we are not able but because we refuse to.
Our body, being still, reminds us. Being upright reminds us. In fact, the whole room and the whole universe reminds us, even when we forget. See, the effort in practice is always in terms of barriers and our toleration and willingness to be the experiencing, the physical experiencing of the moment, this moment. This is our opportunity of being alive; experiencing is polishing this one bright pearl. Thank you.
By/ Elihu Genmyo Smith
Salam,
Cherine

الخميس، 19 نوفمبر، 2009

الثلاثاء، 17 نوفمبر، 2009

الأحد، 15 نوفمبر، 2009

السبت، 14 نوفمبر، 2009

الخميس، 5 نوفمبر، 2009

Birds


The Art of Subtraction





How lightly can you do what you do? Whatever you do, is there something that can be subtracted so that it is more authentically what it is? When you pick up a cup, or turn a doorknob, or take care of your zafu, can you just do that without bringing any heavy-handedness to it, without doing it automatically?




The simplicity of Zen practice is the practice of things as they actually are. It is not an attitude or a stance or an affectation. It is not something extra. It is actually feeling the cup in your hand when you lift it. It is not doing something else at the same time, absent-mindedly turning a storyline this way and that in your mind whilst giving a minimal amount of attention to the cup, even if the story is that you are 'being mindful'. It is really paying attention to what you are doing.




Through being inattentive, the details of your life become a blur. You, your storylines, the objects and people around you, together with all of your issues and concerns and states and the stuff you need to do can become blurred together. You stop seeing the details of things as they are because when your attention becomes that fogged up, you don't realize how little attention you are really paying to anything. But your lack of attention shows itself in myriad of ways and you can notice these and use the noticing of them to do something about the blurring. Your lack of attention is actually something you're adding to your life. Zen practice is learning how to subtract that and how to live in the life that zazen uncovers.




For example, when you leave a room, turn off the light. It's such a simple thing, but most of the time when you leave a light on it is because you are not really seeing what you are seeing. You're not seeing that the light is on. And why is that? What you are 'seeing' instead? Thoughts about where you are going next, what you will be doing next? Let go of all of this nattering to yourself and turn off the light. But when you turn off the light, just turn it off. Don't then get into a storyline about how 'green' you are or want to be, and how you should conserve and limit your use of energy and buy new recycling bins and wear shoes made out of rubber tires because all of this means something about you being a 'good human being'. Subtract all of that and just turn the light off. Let it be as simple as that. Just do this one thing and feel the hand as you do it. Subtract the sense of a 'self' who is turning off the light and just turn it off.




How do you practise this? By really attending to what is being experienced without adding anything; by letting each thing stand out clearly, as it actually is, instead of covering over the details with your own fabrications.




So, when you use a piece of paper towel to dry your hands, scrunch it up before you throw it in the garbage can. Why? Because a garbage can hold many more pieces of scrunched up paper towels than it can unscrunched pieces.




Just look at what you use and how you use it. It doesn't need a storyline about you or about how 'mindful' you are being. Flatten your cans as much as you can. Subtract laziness and thoughtlessness and take care of what you do by doing it fully.




Wash your cups and dishes and put them away after using them so that when you come back, you have a nice clean cup and bowl to use. This is an act of compassion towards oneself and, in fact, towards others, because the tendency to blur and clutter with avoid taking care of simple details has become so commonplace that little is standing out for anyone and it creates more work for all of us.




Wash your cat's dishes. Don't just put another plate of food on the floor next to the one already encrusted with cat food. Use one bowl and clean it each time, before filling it. But when you do this, don't get into a storyline about all of the other stuff you 'should' clean up and how much work that would be and how you already have too much to do. Just do this one thing and clean the cat's dishes. Clean the the litterbox instead of subjecting the poor cat to your laziness. Would you want to clamber about in a stinking mess in your bare feet? Don't you see that the states you indulge in that lead to such complete disregard of the obvious are something you are bringing to experiencing, something you are superimposing? Subtract that and taking care becomes obvious and simple and straightforward. It's not difficult. Most things are pretty obvious. If you don't fill in a tax return, you will not get a refund. If you don't take care of your teeth, they will fall out.




People usually have long lists of stuff they want to do, stuff they have to do, stuff they really don't want to do but know that they have to do. And of these three categories, the last is where they will tend to procrastinate and blur. Subtract the blurring and procastination by moving up the items that you know you have to do and really don't want to. Each day or each week schedule time to do something about those instead of ignoring them. If you regularly clean a room and find some things simple and easy, some things more complex, and you really, really don't want to clean the windows, choose a day to clean the windows as the first task you do.


Look into how you are prioritizing what you need to do and how you allow your states to influence your priorities and subtract the states. Just do what needs to be done without a storyline about how much you hate washing windows, or how 'mindful' or 'efficient' or 'competent' you are because you washed the windows or about how this is going to change your whole life. Stay with the simplicity of THIS thing you are doing.


Look at the space around you, your living space, the space you work in, the space of your car, the contents of the bags you carry around with you. What's in them that doesn't need to be there, and doesn't really serve a purpose? Subtract the clutter and you'll be able to find what you actually need and use. If you start looking around your living space with an eye to functionality, to what you actually use and how you use it, you can easily subtract most of this stuff so that it is easily maintained, everything has a place, and you know where it all is. Look for ways in which you can simplify and clarify how you arrange things around you.


Set up systems for yourself, such as a hook on which you always place your keys so you always know where they are. Get a white board and write down items that you use up so that you don't have to try to remember what you don't have and need to buy. Learn from your experience. If there is a gap, a place in which you are allowing things to become blurry, are wasting time or wasting resources, clean it up by attending to what you actually do, how you confuse yourself, and subtract the confusion.
Dainen-ji, the monastery in which you sit today, is a very good example of the results of the art of subtraction. After we purchased this 135 year-old heritage building in 1996, we spent the first three months working round the clock, cleaning, renovating, and repairing it so that it would better reflect our practice. We filled two huge industrial-sized dumpsters with layer upon layer of flooring, drywall, bad carpentry, psychedelic wallpaper from the 60's and all manner of other debris. All of this debris came from the many years of layering that had been added to building, the years and years of people covering the floors and walls and even the ceilings with their ideas. And when we stripped away all of this stuff that had piled up, what we found underneath was solid oak floors, beams that were six inches thick, wonderful craftsmanship from an era long gone that one no longer sees in this day and age. And much of what we have done since in refining the building is to simplify it further - taking a jumble of rooms in the basement, for example, and turning them into clear and clean spaces; turning the kitchen and pantry into spaces that allow the activities that occur there to flow smoothly.
Similarly, if you subtract the complexity, the 'extras' you bring to things - all the stuff and states and procastination and cloudy thinking, you will uncover a simplicity in how you live that will much more closely align with what you are learning through your practice of Zazen.
Sit in balance point, allowing the skeletal frame rest on itself, and you'll find that this is simpler and easier than trying to fend off the forces of gravity that are causing you to pitch forward.
We can notice when we are bringing something 'extra' to experiencing, when we are complexifying, when we are cluttering up our own lives and cluttering up other people's lives. We can choose simplicity over cluttering; we can choose clarity over blurring. We can choose to live with intention instead of just allowing ourselves to be carried along by the momentum of compulsion. But we have to actually DO this.
You see, you're going to get on with the next thing and the next thing and the next thing with the same disregard for detail. The cup is jumbled in with your thoughts, with other stuff you are doing. And the cup ends up jumbled in the sink with the jumble of other dishes while you go on to the jumble of other stuff you complain about being so jumbled, when all the while it's not that other stuff is jumbled, it's that YOU are jumbled. You've allowed it all to become piled up and you're not recognizing that experiencing has become conditioned through this piling up. That's why you're not feeling the cup in your hand.
What are you going to do about this? Obviously it makes no sense at all to allow such confusion to continue. What you need to do is learn the art of subtraction and practice it as often as you are able.
So, open to the fullness and richness of each moment and subtract anything you are adding.
Ven. Jinmyo Renge Osho
Salam,
Cherine




Whirling Dervishes-Maulawi Order


الجمعة، 30 أكتوبر، 2009

Intimacy and Commitment


Practice is intimacy, intimacy as the whole universe, intimacy as our life, this moment. In ordinary language, in ordinary life, we use the word intimacy and think we know what it means. We use intimacy in terms of specific relationships, specific activities, or periods of activities, such as music, arts and sports. In fact, the enjoyable, nurturing and enlivening aspects of these activities are related to being intimate. Nevertheless, understanding intimacy only in this so-called ordinary way, especially in terms of the pleasurable and seductive quality of activity, may lead us to miss the most basic and underlying aspect of intimacy.

We feel intimate with another in relationship as long as they fit our expectations. What is expected, what is included or excluded? I am intimate with my parents except when they are critical of me, or demanding, or boring or needy. I am intimate with my partner except when they are troublesome, not enjoyable to be around, not the way I want, when it does not feel intimate. Do you cut off this moment, from your life? This 'cut off' maintains self-centered suffering. How is it when a person manifests habits that I don't like, is not doing what I want? What if they have terrible tastes in clothes, music, etc..? Intimacy is resting on the icy couch of this moment. Often I would rather run from this moment by reacting with anger, avoiding what seems to be painful to experience. Holding to emotion-thoughts and reacting from them cuts off the intimacy of life.

We often associate intimacy with certain pleasurable feelings of closeness of relationships. Do you say 'I like the intimacy of our relationship but don't ask for a commitment?' Do you want the relationship and intimacy when it feels good but not when it does not feel good or comfortable? Commitment is not dependent upon circumstances. And commitment comes from beyond self-centeredness. True commitment grows out of who we truly are, manifests who we are.

Commitment is vital to pracitce. All of us know this-if you want to learn to play a musical instrument, if you want to learn an art, a skill, a craft, a language, you must make a commitment. We make a commitment despite the fact that it gets hard, boring, dull, or unappetizing. Some do not commit, are not willing to experience what is hard, boring, dull. Commitment grows from what might be said to be 'deeper' than small self.

At times we believe intimacy is unpleasant, and is something to avoid, since it doesn't feed the rational 'I want, I like, I enjoy'. 'It is not exciting enough, deep enough, does not produce the results I want, is uncomfortable, does not go anywhere'-all sorts of reasons. Sitting is being just this 'does not suit me'. Sometimes we talk about intimacy, say all sorts of things, know all sorts of things about it but refuse to be so. We may talk about practice endlessly and yet, talk does not reach. Avoiding is refusing this intimacy that is life, avoiding this bodily moment.

Commiting to practice, to who we truly are, does not mean that at times it is not hard or that we do not feel like running; yet we commit. Intimacy is our life, it is not something added on, it is not something special to do. This is raising the illumined mind.

Illumined is who you are-it is only the clinging of attachments, self-habits, self-discomfort, self-thinking, that confuses, that cuts us off and blinds us. Being this bodily moment as is, forgetting self, life functioning manifests naturally, intimacy blooms.

Everyday functioning, morning to night, are opportunities of intimacy. The whole of our practice is nothing but intimacy. The whole of our life is nothing but intimacy.


By/ Elihu Genmyo Smith



Salam,

Cherine

الأحد، 25 أكتوبر، 2009

مفهوم السعادة




إن السعادة معنى لا يقاس بالكم، و لا تحويه الخزائن، إنها صفاء نفس و طمأنينة قلب و انشراح صدر، و راحة ضمير، و عمل يعقبه راحة و نجاح و سرور..قال ربنا سبحانه و تعالى: "من عمل صالحا من ذكر أو أنثى و هو مؤمن فلنحيينه حياة طيبة و لنجزينهم أجرهم بأحسن ما كانوا يعملون" ( سورة النحل - 97 ). و لا يمكن إدراكها بكثرة مال أو جاه أو سلطان و لا يأتى بها الحرص و الطمع بل الرضا فى جميع الأحوال و القناعة فى أسمى معانيها. قال سبحانه و تعالى : "ما يفتح الله للناس من رحمة فلا ممسك لها". ( سورة فاطر - 2 ). و لا يأتى بها الغضب و البطش بل العفو و الحلم، قال سبحانه و تعالى: "و لمن صبر و غفر إن ذلك لمن عزم الأمور".




إن السعادة لا يمكن الوصول إليها بكنوز الفضة و الذهب لأنها أغلى من كنوز الدنيا كلها، قال تعالى: "أفمن شرح الله صدره للإسلام فهو على نور من ربه". ( سورة الزمر - 22 ). و قال سبحانه: "و الذين جاهدوا فينا لنهدينهم سبلنا و إن الله لمع المحسنين". ( سورة العنكبوت - 69 )




إبحث فى داخلك، ففى أعماقك تجد كنزا ثمينا حين تكتشفه تعرف معنى الحياة، و طعم السعادة، و صدق الشاعر إذ يقول:


دواؤك فيك و لا تبصر..و داؤك منك و ما تشعر


و تزعم أنك جرم صغير..و فيك انطوى العالم الأكبر


إن السعادة لا تفتح بابها إلا لأهل الود و الإستقامة، و لا يشعر بها إلا المخلصون البررة. و الحق أن السعادة فى نظر الفضلاء هى تقوى الله، و مراقبته فى السر و العلن،هى الروح المهذبة، و القول الرشيد، و الصنعة الرفيعة. إن السعادة لا تأتى من فراغ إنما هى نتاج عمل دءوب، و مجاهدة نفس و حمل على المكاره، و من بين الأسباب الموصلة إليها:


عبادة الله :


أولا : أداء الفرائض :


يقول ربنا سبحانه و تعالى فى الحديث القدسى : "و ما تقرب إلى عبدى بشيئ أحب إلى مما افترضته عليه".


ثانيا : النوافل :


يقول سبحانه و تعالى فى الحديث القدسى : "و ما يزال عبدى يتقرب إلى بالنوافل حتى أحبه".


ثالثا : الذكر :


ذكر الله شفاء و دواء و يكفى الذاكر فخرا أن الله يذكره فى العالم العلوى ما دام الإنسان ذاكرا لربه قال تعالى : "فاذكرونى أذكركم" ( سورة البقرة - 152 ). كما أن ذكر الله فيه طمأنينة للقلوب و راحة للنفوس و انشراح للصدور، قال عز و جل: "ألا بذكر الله تطمئن القلوب" ( سورة الرعد - 28 ).


يقول ابن القيم رحمه الله حضرت شيخ الإسلام ابن تيمية مرة فصلى الفجر ثم جلس يذكر الله إلى قريب من منتصف النهار، ثم التفت إلى و قال لى: "هذه غدوتى لو لم أتغذها لم تحملنى قواى".


رابعا : قراءة القرآن :


إن فى قراءة القرآن و العمل به شفاء للأبدان و النفوس، قال سبحانه و تعالى: "و ننزل من القرآن ما هو شفاء و رحمة للمؤمنين و لا يزيد الظالمين إلا خسارا". ( سورة الإسراء - 82 ).


خامسا : البر بأنواعه :


لا شيئ يورث الرضا و السعادة بقدر ما يورثها البر و الإحسان، قال سبحانه و تعالى : "إن الأبرار لفى نعيم". ( سورة الإنفطار - 13 ).


يقول ابن تيمية رحمه الله : ( إنه لتمر بالقلب ساعات يرقص فيها طربا، حتى إننى أقول: إن كان أهل الجنة فى مثل ما أنا فإنهم لفى عيش طيب ).


و يقول رسول الله صلى الله عليه و سلم : " الإحسان أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه يراك".




الإيمان :


قال سبحانه و تعالى : "فمن اتبع هداى فلا يضل و لا يشقى". ( سورة طه - 123 ).




الرضا :


يحدثنا التاريخ أن سعد بن أبى وقاص رضى الله عنه كف بصره، و كان مجاب الدعوة، فربما جاءه الناس فدعا لهم فاستجاب الله دعاءه، فقال له قائل : لم لا تدعو لنفسك يا سعد؟ قال: يا بنى..قضاء الله عندى أحسن من بصرى.




السعادة و التعامل :


الإحسان إلى الناس من أعظم أبواب السعادة، و قديما قال الشاعر:

أحسن إلى الناس تستعبد قلوبهم..فطالما استعبد الإنسان إحسان

و يقول صلى الله عليه و سلم: "إن أحبكم إلى و أقربكم منى مجلسا يوم القيامة أحسنكم أخلاقا، الموطئون أكنافا، الذين يألفون و يؤلفون".

و قد روى عن بعض السلف أنه كان يقول : ( إنه لتكون بينى و بين الرجل الخصومة، فيلقانى فيلقى على السلام فيلين له قلبى ).

إن تخفيف النكبات على الآخرين و طلاقة و بشر الوجه و العفوية و التماس الأعذار و عدم البحث عن سلبيات الآخرين كلها تجلب السعادة، قال سبحانه و تعالى : "خذ العفو و أمر بالعرف و أعرض عن الجاهلين". ( سورة الأعراف - 199 ).

و فى الحديث الشريف : "أعط من حرمك، و اعف عمن ظلمك، و ابذل نداك، و كف أذاك، و تعاهد من وصلته بمعروف جديد، تجد السعادة فى عالمك".


السعادة و القناعة :

السعيد ليس من ينال كل ما يرغب، و إنما السعيد من يقنع بما أعطاه الله عز و جل. قال صلى الله عليه و سلم : " من أصبح منكم آمنا فى سربه، معافى فى بدنه، عنده قوت يومه، فكأنما حيزت له الدنيا".

و أخيرا الإستقامة، يقول سبحانه و تعالى: " و ألو استقاموا على الطريقة لأسقيناهم ماء غدقا". ( سورة الجن - 16 ).


السلام عليكم و رحمة الله و بركاته

شرين

الجمعة، 23 أكتوبر، 2009

من أحوال الصوفية : القبض و البسط




الحال عند الصوفية : ما يرد على ا لقلب من حزن و فرح ، أو قبض و بسط، و الأحوال مواهب، تأتى من عين الجود، و المقامات مكاسب، نحصل عليها ببذل المجهود.



و يقال إن أول من تكلم عن علوم التوحيد و المقامات أبو الحسن السرى السقطى، ببغداد. كما كان أول من تكلم فى اصطلاحات الصوفية، من صفاء الذكر، و جمع الهمة، و المحبة و العشق و القرب و الأنس، أبو حمزة محمد بن إبراهيم الصدفى البغدادى.



و من الإصطلاحات الصوفية، التى أثرت فى مجرى التصوف إلى حد بعيد، مصطلح "السكر" الذى وضعه "طيفور" البسطامى، كما ظهر مصطلح "الفناء" على يد أبى سعيد الحزاز و كان تلميذا لذى النون المصرى. أما مذهب الملامتية فقد ظهر على يد حمدون القصار.


ينطلق جمهور الصوفية فى تقرير حالى القبض و البسط من قوله تعالى : "و الله يقبض و يبسط" و هو جزء من الآية الكريمة الخامسة و الأربعين بعد المائتين من سورة البقرة. إن مفهوم حالى القبض و البسط لدى الصوفية يتصل بالمعانى الداخلية للسائرين فى طريق الحق. و قد عرف "القشيرى" هذين الحالين و هو من أوائل من تكلم فى هذه القضية فقال: "و اعلم أن القبض و البسط فى اصطلاح أهل المعرفة عبارة عن غلبة الخوف و الرجاء على العبد، فمن غلب على قلبه الخوف، كان من أهل القبض، و من غلب على قلبه الرجاء كان من أهل البسط".

و يربط الصوفية هنا بين هذين الحالين و بين الصفات الإلهية - صفات الجلال و الكمال - و يرون أن تجلى صفات الجلال على قلب السائر إلى الله تعالى، هو الذى يولد لديه حال القبض، و أن تجلى صفات الجمال هو الذى يولد لديه حال البسط، يقول القشيرى : "فإذا كاشف الله عبدا بنعت جلاله قبضه، و إذا كاشفه بنعت جماله بسطه".
السلام عليكم و رحمة الله
شرين

الخميس، 22 أكتوبر، 2009

إصنع من الليمونة الملحة شرابا حلوا


ربما كانت المتاعب التى تعانيها بابا إلى خير مجهول و رب ضارة نافعة و رب محنة فى طيها منحة. ربما لو أحسنا التصرف فى المتاعب لنفذنا منها إلى مستقبل أطيب. "بسم الله الرحمن الرحيم.. و عسى أن تكرهوا شيئا و هو خير لكم و عسى أن تحبوا شيئا و هو شر لكم و الله يعلم و أنتم لا تعلمون.. صدق الله العظيم".إن المتاعب و الآلام هى التربة التى تنبت فيها بذور الرجولة. يمكن أن تحول ما أنت فيه من كدر و طين إلى ورود و رياحين.

من أين أتتنا الفكرة القائلة أن الحياة الرغدة المستقرة الهادئة الخالية من الصعاب و العقبات تخلق سعداء الرجال؟ إن الأمر على العكس. إن السعادة أسلمت قيادها لرجال من بيئات فيها الطيب و فيها الخبيث، و فيها التى لا تميز بين طيب و خبيث. و ليس كل امرىء يؤتى القدرة على تحويل قسمته المكروهة إلى حظ مستحب ذى جدوى، فإن عشاق الشكوى أفشل الناس فى إشراب حياتهم معنى السعادة إذا جفت منها، أو بتعبير أصح إذا لم تجيئ وفق ما يشتهون. أما أصحاب اليقين و أولو العزم فهم يلقون الحياة بما فى أنفسهم من رحابة قبل أن تلقاهم بما فيها من عنت. و كما يفرز الجسم عصارة معينة لمقاومة الجراثيم الهاجمة يفرز هؤلاء معانى خاصة تمتزج بأحوال الحياة و أغيارها فتعطيها موضوعا و عنوانا جديدين.

و اسمع إلى ابن تيمية و هو يقول - مستهينا بتنكيل خصومه:

إن سجنى خلوة..

و نفيى سياحة..

و قتلى شهادة..

من قديم عرف تفاوت الهمم باختلاف الطاقات فى الإفادة من الشدائد، و الكسب من الظروف الحرجة. و عندما فقد عبد الله بن عباس عينيه قال:

إن يأخذ الله من عينى نورهما ففى لسانى و سمعى منهما نور

قلبى ذكى و عقلى غير ذى دخل و فى فمى صارم كالسيف مأثور

و قال بشار بن برد:

إذا أبصر المرء المروءة و التقى فإن عمى العينين ليس يضير


السلام عليكم و رحمة الله

شرين

الأربعاء، 21 أكتوبر، 2009

Mazu is ill



I often say, be who you are. Practice is being who you are. Unfortunately, often who we think we are, who we act as if we are, what we believe this is, is made up of ideas, beliefs and habits-some are so-called our own, some from so-called others, some from so-called past. These seem 'natural', we believe and feel this is natural. If we hold onto them, react from them and to them, we get into all sorts of trouble. We miss who we truly are. This is never anywhere else, never anything special or extra. So, this is always being who you are-in the midst of these circumstances and conditions, responding to circumstances and conditions.


Last week I visited Joko for a few days. She is 92-and is recovering from some medical difficulties so she is weak and in some ways physically frail/limited. At the same time, she is present, teaching, working with people within the conditions of body-mind-world that we find ourselves in our practice-our practice opportunity. Joko is teaching at 92; another Zen teacher, Joshu Sasaki Roshi, is 102. He is wheeled into the Zendo in a wheelchair and helped up to his platform seat for talks. Being conditions includes states of mental functioning-forgetting things, with limited abilities; limited in the sense compared to some ideal or 'previous' state. An ideal is what we make up; practice is being in the midst of conditions as is, manifesting who and what we are.
Our practice is being this condition we are-so I brought up Joko and Sasaki Roshi. Our practice is not dependent upon the condition of body-mind-universe. Conditions are always changing; we are all in the midst of changing conditions. If we don't see that, we are going to be in trouble because we may think that our practice is going to make us better; we may even believe that there is something wrong with the way we are, the way things are. Yes, conditions change-and effort and intention create change. Our practice effort, presence, concentration, samadhi, create changes in body-mind functioning, in this universe. No doubt about it. But if our practice is in order to change conditions, rather than a change of conditions being a by-product of practice, of responding, then even as we are 'improving' conditions we are trapping our self-because we are reinforcing a belief that conditions determine who and how we are. We react to conditions, attaching to or rejecting them, rather than responding to them as this practice opportunity to manifest, to be the wisdom and compassion we are.
Our practice life is not to create some place where we avoid problems. Your life is this intimacy opportunity to manifest who you are-in the midst of the conditions arising, passing.
By/Elihu Genmyo Smith
Salam,
Cherine


الأحد، 18 أكتوبر، 2009

Entangling Not-knowing


Sitting is being not-knowing; practice is not knowing. Not-knowing is not the opposite of knowing-do not be fooled by words. Not-knowing is not a negative state, not lacking. Knowing and not-knowing are not separate, never two. We are the entanglement of this unknown, the entanglement of unconditioned. Often we don't see this , don't manifest this, because through holding to knowing, through self-centeredness, we have cut-off this entangling unconditioned. We are holding onto and attached to the condition, the form, what we think we know, what we think we see, who we think we are.

Often, we think-act-as if we live in an either/or universe. By that I mean we think either 'this is me' or 'this is not me'. An important aspect of practice, of zazen of just sitting is to discover that I am the universe that I call 'not-me'. Not as something opposite, even though we tend to think in that way. We tend to think that it is either form or empty. We miss that in the midst of form is emptiness.

Form and empty are not two. When we chant, when we do service, we are not doing service just by our self, just here, we are joining with all others doing service, with the service of the whole universe, which is just here now. Being not-knowing allows our action to manifest the reality that without our action ins't manifest for us-despite the fact that it is so. Knowing arises and disappears. Our practice is always being right here, giving self away to this moment. Though we are so from the beginning, it is our practice effort that allows us to be this at each moment. Being not-knowing supports us in giving away. Not-knowing takes away everything. So, not-knowing is most intimate.


by/Elihu Genmyo Smith



Salam,

Cherine

الخميس، 15 أكتوبر، 2009

Music by Pablo Picasso 3


Music by Pablo Picasso 2


Acupuncture Needle of Zazen




Practice is being this that we are. Of course we are all living this. And yet when we exclude, when we cling, we miss this life that we are. This fundamental practice of Zazen is not excluding, not clinging. It is not a practice to get somewhere else but being who we are. Practice enables and supports us in being who/what we are, this nonthinking. We are so-called body, so-called mind; body-mind not two. So, zazen is simple, being stable, still, grounded, upright.
One of my teachers, Soen Nakagawa Roshi, encouraged us to 'elongate your spine'-because sometimes we collapse our spine, collapse our body, collapse our self. Practice is not to make something extra. Unfortunately, sometimes we cling to ideas, thoughts, what we understand, want or know-and exclude what doesn't fit, what is uncomfortable or painful, thereby collapsing around clinging and excuding. So in zazen we allow this form body-mind to support this functioning that we are.
Hakuin Zenji said, 'Don't try to enter anywhere, just don't exclude'. Practice is this fundamental being who we are. Just don't exclude. And yet we have to make practice effort-even not to go anywhere, not to enter anywhere. Doing nondoing. We make our effort to be who, where, we are. Though this doesn't require anything extra, yet this may seem difficult in the midst of the usual 'I want', 'I don't want', 'I've got to figure it out', 'I'-strategies that we operate out of. This is why sitting and practice are so simple and straightforward; yet being simple may seem so difficult for us. We don't want to be simple, we have gotten used to operating as if simple is unnatural for us, acting as if all sorts of I/me/my strategies and habits are natural.
In acupuncture, the needle releases blockages and allows the flow of life energies, supporting natural functioning, appropriate functioning, of the body/mind energies of being human. Wanshi's image is of zazen as the acupuncture needle which allows us to be, to manifest this functioning life that we are. Dogen says, 'this is the comportment beyond sight and sound'. Beyond sight and sound doesn't mean somewhere else; it means beyond our limited understanding of what this sight and sound is, what we usually see/hear is. This sound, this symphony of the traffic on this corner here, trucks, cars, birds, silence. It is not elsewhere. This is who and what you are; if we look elsewhere we lose our body, lose our life. Zazen enables us to not lose our life-because, despite being this life, we can lose our life. Life and practice are not two; doing zazen, practicing, is not doing something extra-it is skillful appropriate functioning which enables us to manifest who and what we are. Manifest in zazen; manifest throughout our everyday life. Nothing else; nothing extra.
An ancestor's functional key, is knowing without relating to matters and is illumining without opposing to objects. Zazen isn't a way to get somewhere else, to do something else-zazen is being this functioning essence of your life.
'Knowing without relating to matters' can also be translated 'knows without touching things'. We know, not because we think about things. Knowing is not limited to our perceptions-though we often limit to what we know, what we trust, to what we directly perceive and understand or figure out. Even more, we limit our self to how we think and perceive, as if it is the whole truth-limiting our self to what we are 'aware' of cognitively, emotionally. Understanding is an artificial construct, even though most of us see it as the truth, natural. Nothing wrong with understanding except if we limit knowing to our understanding. Do you limit illumining, clarifying and seeing to what you specifically understand right here?
This illuminitive function is not limited to or dependent on what we 'relate'to externally or internally. If we limit zazen to what we know 'in advance', 'to what we perceive and think about our perceptions, that much we can't deepen who and what we are, we don't allow this deepening functioning to come forth-not that this comes from something or someone else-this is our self.
The acupuncture needle image implies allowing this that we are to come forth; this nonthinking is the ancestor' 'comportment beyond sight and sound'. This is not mysterious or hidden-unless we limit. We even dismiss the ordinary that we see or hear, 'oh, that's just traffic sounds'. That much we don't hear the voice of the self. We don't hear the sound of touching; we don't taste because we limit this comportment, we do not know beyond perception. Practice is functioning, to trust being. It is not mysterious in the sense of something hidden but it is mysterious in that this is not limited to what we know-we are not limited.
Touching or perception are phrases to enable and encourage us to be more than just phrases. This is expressing directly what is so; practice enables us to take a step further than our usual ways. Often, we are willing to do this because we have discovered that our usual ways are inadequate and have gotten us into all sorts of trouble. It is not about correct, not correct. It is never about that-never about theory-it is being who we are. Dogen says, 'live in such a way, and you will be such a person'.
'Its knowing is inherently subtle, it has never had the thought of discrimination'. Not that discrimination doesn't arise, but we are not limited by the discrimination. See? This knowing, this subtle, mysterious, we are this all the time, this is seeing, hearing, functioning. We see nothing but our own life, very directly; this is beyond what we know, and it requires of us to see beyond what we know-this is practice. Being so, our knowing is the intimacy of seeing, hearing, smelling.
We often look for words and rules, for what we have figured out. None of those are problems, except if we allow them to exclude, except if we allow them to become what we cling to. Then we miss what is right in front of us. This is always right in front of us, this functioning manifesting. Zazen is 'turning us' towards this, practice is 'enabling' us to be so.
Ever without a hair's breadth of sign. Its illumining comprehends without grasping. So that you can trust your own experiential insight when this arises. 'The water is pure, clear right to the bottom'-do you see this life? So how does it function? 'A fish swims slowly. The sky is vast and finds no boundary'..This is not a matter of hidden or manifest. Water has no boundary. The water is clear, no limits. This life is so. There is nothing to gauge, no need to gauge it. The fish swims slowly. The nature of who and what you are, flying, swimming, natural functioning.
See, whether we know it or not, your life, my life, our life, is manifesting the truth of the universe right here. The truth of the universe is right here, the whole universe is right this moment, not somewhere else. Of course, we talk about far and near, but if we are trapped by those categories, then we don't know who we are, then we are clinging to the perceptions and understandings-which are useful but not adequate, and are limited and therefore can only be used in those limited ways. Unfortunately, we try to use these in ways beyond their limitations.
I drink water from this cup. But if I try to put the ocean into this cup, it will not fit. Nevertheless, the water in this cup is exactly the water of the ocean. This is exactly our life. We are the cup of water and the whole ocean at this time. And there isn't water separate from the ocean, there isn't ocean separate from the water. This is who we are, our zazen. Drinking this water. It is not some person in this bag of skin. That is not zazen. Your zazen is the whole universe sitting zazen.
Some phrases may seem mysterious because we try to understand them through limited lenses. You don't have to do anything to change those lenses; just don't use them were they are not appropriate. Some of us need special reading glasses. If you are trying to drive with reading glasses, you are going to get into trouble. We try to do all sorts of things with inappropriate lenses.
Please do not add judgments and say, 'Oh, that is bad, this is good', or 'I did something wrong'. Practice is not about judging. Manifesting this essential functioning is ongoing practice. The functioning essence of Ancestors. Not two-this is our life.
Elihu Genmyo Smith
Salam,
Cherine

الثلاثاء، 13 أكتوبر، 2009

Walk to the Music of Your Heart


In experiencing and expressing serenity, be good in your heart but do not allow your heart to be overly moral and rigid, so that you miss the fire in life. Goodness and morality are two different things. Morality adheres to rigid instructions and rules, while goodness knows the nature and rightness of all things and acts accordingly. Goodness can frighten those bound by morals, for it is a hugely powerful force rooted in serenity and the greatest destroyer of fear. If you adhere to any rigid moral code without true goodness in your heart, you may cheat yourself of much of life.

Instead, rise above the two-faced morality of the world; to the unique inner code of your highest consciousness. Do not be good just for the sake of it; be good because serenity fills your life with compassion.

Do not rush to change others. If you wish to convince someone to change their life and see that they are unskilful in their thoughts and actions, then do not try to persuade them but rather practice skilful thoughts and actions yourself. People believe what they see with their hearts, and in this way you create serenity around you.

To live with peace of mind, ease and acceptance requires serenity in the living of your life from day to day.

Love and serenity go hand in hand, healing and transforming all obstacles, no matter what or who they are. In loving as much as you can, so serenity will increase. As the power of love heals all things, so the power of serenity brings complete and utter understanding of your own life and of other people's. In this understanding there are no obstacles. All things become complete.

Let yourself walk to the music of your heart, which you can always hear, when you are in the state of serenity, however far away it may appear to be. Remember that you were born knowing that you are the creator of your own delight and in that delight you will find kindness and know that kindness in the only investment that never fails.

Remember too that all things are, in their essence, at agreement and in harmony, with a unity and a bond of trust, regardless of how things may appear to be. All things are in accord.

In times of discord and frustration your serenity will show you how to release inner accord and trust, so that the hardship and discord will cease and contentment will take the place of negativity. When you are connected to your own serenity, you know how to reveal and release the harmony of things, even when others cannot see a way forward.

Ultimately the simple things in life will bring you happiness. These are the enduring things of life. They are the markers, the strong posts, to which you can tie the threads of serenity that you weave from your heart. They purify you. You will find that if you examine what they truly are, they will be few. They might include friendship, beautiful music, listening to the rain. They are yours and special to you. These are your important human experiences in which you can ground your serenity so that it will grow and stay strong. When the world seems demanding and everyone is on top of you, look to these markers of serenity to help you access the inner and endless serene state. In knowing serenity, life becomes simple.

Serenity is the body of love that makes life.

Do you have the courage to surrender to that body of love, so becoming the soul that inhabits life?


'The Tibetan Art of Serenity'

Christopher Hansard


Salam,

Cherine

The Meaning of Life


If you do not know the meaning of life, do not worry, just live it, for this is the way to give life meaning. Knowing the meaning of life is not crucial to living it. Learn to get in touch with the serenity within yourself and know that everything in this life has a purpose, even if at first the purpose is hidden. Even if you do not know what the purpose is immediately, in your serenity you will find it and by doing so, discover your own. The purpose of life is not that a thing has a function but that it has a meaning, a meaning that inspires you to capture the impulse of life and have it burn within you, conscious and awake, for ever.

You will find, if you are willing, that you carry not just the questions about life but the answers inside you. You will find that profound serenity, which is understanding and acceptance, is all around you: in your home, at your place of employment, on the way to work, in the shower, in your garden and even in a time of conflict or hardship.

Serenity lives as a life force in all things, in a flower, rock, in the very atoms that make matter. It dwells in time, space and in all dimensions.

Serenity dwells within those whom you love and those whom you hate. In the presence of serenity, your soul finds the path to a clearer light, and all things that seem elusive or deceptive are reduced to the shining clarity of extreme gentleness.

Life is a fleeting and sometimes difficult search for meaning, serenity and understanding. Go with serenity in the discovery of your dreams. Live the life you have had the courage to dream of.

And know that in your search for meaning, as you simplify your life, the laws of the universe will become simpler in how they influence you and in what you understand about them.

Most people are subjective toward themselves and objective toward all others. The challenge is to be serenely objective toward oneself and serenely subjective toward all others. The person who can stand alone in the world, only taking counsel from their conscience, lives in a natural state of serenity.

This aspect of serenity directs each of us to the deepest experience of life, an experience that gathers us up and smoothes out our fears, showing us the very consciousness that makes us. Life becomes our friend, and we know finally, once and for all, that life is not a problem to be solved but a reality to be experienced. Life has its own hidden forces, which you can only discover by living.


'The Tibetan Art of Serenity'

Christopher Hansard


Salam,

Cherine

الاثنين، 12 أكتوبر، 2009

الحب فى الله


قال سبحانه و تعالى : "الأخلاء يومئذ بعضهم لبعض عدو إلا المتقين".

و قال رسول الله صلى الله عليه و سلم : "إن لله تعالى عبادا يوضع لهم يوم القيامة المنابر يقعدون عليها، هم قوم لباسهم نور و وجوههم نور، ليسوا بأنبياء و لا شهداء، يغبطهم الأنبياء و الشهداء، فقالوا من هم يا رسول الله؟ قال المتحابون فى الله و المتزاورون فى الله و المتجالسون فى الله".

و قال عليه الصلاة و السلام : "إن الله يقول يوم القيامة: أين المتحابون فى، فوعزتى و جلالى اليوم أظلهم بظلى يوم لا ظل إلا ظلى".

و قال: "من زار أخاه المسلم فله بكل خطوة حتى يرجع عتق رقبة و يحط عنه بها ألف سيئة، و يكتب له ألف حسنة و يرفع له نور كنوز العرش عند ربه".

و قال : " إن فى الجنة غرفا يرى ظاهرها من باطنها و بالعكس أعدها الله للمتحابين و المتزاورين و المتباذلين فيه".

و قال صلى الله عليه و سلم : " ما من عبد يزور أخا له فى الله إلا قال الله تعالى فى ملكوت عرشه : عبدى زارنى و على قراه: أى ضيافته، لا أرضى لعبدى قرى دون الجنة".


" درة الناصحين فى الوعظ و الإرشاد "

تأليف / عثمان بن حسن الخويرى


السلام عليكم و رحمة الله

شرين

الجمعة، 9 أكتوبر، 2009

Serenity in Daily Living


Serenity is simple: it is contentment in all things and happiness with the small things of life, knowing that great and small are the same essential pulse of consciousness. This is serenity in action, in the quiet expression of life, in knowing your life's passage, in delighting in the great mystery and discovering that although in the end there is no mystery, the experience of serenity is both reverential and mysterious.

This is the place within us where beauty always grows, unstoppable and eternal. From this come great inner blessings. It is in the surrender to serenity that we become most human. Serenity is not so much a state of mind but more of a state of being. It is not dependent on knowing things but on being truly at ease with your heart, mind and body and all their interactions.

You are truly rich, having all that you need when simply, without fuss, you have peace of mind. You then discover the experience of doing nothing while doing everything. By experiencing serenity in small things, you know and understand that both fleeting and impermanent, all things are nothing without serenity.


'The Tibetan Art of Serenity'

Christopher Hansard


Salam,

Cherine