Bringing the Most Holy into the Body - A Practice

CONSECRATION and INSTANTIATION of The HOLY HOST IN HEART

This is a very sacred practice and must be treated as such. Very often the angels will come when you do this.  You are calling the most pure, sacred, and most holy, it is a gift beyond words, beyond the denseness of world.

Now center your awareness at or above the crown center inhale Hu - The Holy Spirit - feeling it descending as a sacred white dove of light through the Crown and into the Throat Chakra (as a Zikr you would repeat aloud Hu feeling it descent down through the crown to the throat).

Then in the most pristine, pure, awaiting sepulcher of the Throat Center we feel Hu transformed into The Most Holy of Holies - Quddus.  Now the vibration Hu changes and manifests as Quddus.

So next you exhale Quddus in the Throat Center, feeling the most holy, sacred light of the Holy Spirit permeating in the Throat Center (as a Zikr you repeat Quddus aloud feeling it vibrate fully in the Throat Center).  It is here that the awaiting Host (essence) of our being is consecrated by the Most Holy One Quddus.

Finally we gently inhale "KUN" (To Be) feeling Quddus descending as sacredness and blessing into our Heart (as a Zikr we simply say KUN in the heart).  Here the Holy Spirit affirms the sacredness of life and instantiates Quddus as a living sacred presence in our Heart, we feel the Divine Presence fully manifesting in us - body, heart and soul.

Quite simply then this practice is:

1.      Inhaling Hu at the crown;

2.      Exhaling Quddus into the throat;

3.      Inhaling KUN into the Heart

This practice can be done as a cycle several times until we feel so alive and permeated with sacredness and the presence of holy spirit that all words and thoughts stops as we bask in the light and presence the holiness and sacredness of God, which is ever behind all existence but must be protected from defilement.

Evolving Respect - The Station of Adab

The first sign of an evolving spirit is shown in practicing respect and tolerance for the superstitions, customs and beliefs of others.

Then there comes a stage where one evolves to a point where one feels a real sense of freedom - free from all those constricting, limiting customs, superstitions and beliefs of others. It is a wonderful feeling!

But here it is that our evolving spirit must make a transition, from 'practicing respect' for the customs and beliefs of others, to 'seeing oneself as another', and also to seeing life and others as living manifestations of God.

Ironically, if one does not pay attention to this "second transition", one risks becoming very unforgiving, callous and inconsiderate toward others due to the very sense of freedom one feels. Right? It's because that sense of freedom engenders some sense detachment, some lack of attention to the limitations or predicament of others. 

Oh yes, and the other thing here is to also watch out for the trap of 'spiritual pride', where we secretly (almost sub-consciously) feel superior to others all the while thinking we are respecting their beliefs and customs. 

Adab (true consideration) is really not about how "I" see and feel about another, or a situation; but rather in seeing how the other(s) feel about it. Adab comes in seeing with the eyes of the other. When we are in the state of Adab we know it because we feel a sense of deep love and appreciation for life - I suppose this is one way to tell if it is real. 

Paradoxically, the way we make this transition, is by continuing to work on healing our heart and loving ourselves for this is what allows the heart to open an grow. It is the continued opening of the heart and growing of the love element in us that guides us in making this natural transition naturally.

When we are seeing others as ourselves (which admittedly comes and goes), then respect and consideration is our natural way of being and no longer a practice or observance. 

In conclusion however, it must be noted that by living Adab we do not loose our freedom and become again limited by others' superstitions, customs and beliefs. Nor do we fail to act/speak for Justice against what we know is wrong or unjust. So we practice acting/speaking with compassionate action rather than impulsive-reaction, we also know when to act and when not to act, and finally in acting we protect ourselves and others by asking it to be tempered with Inshallah, God's Will. 

Thus, even our speech/action in the world is done with as much respect and consideration as possible given the situation. 

"Send Thy Peace Oh Lord, that we may think, act and speak harmoniously... Send Thy Peace Oh Lord, that we may endure all and tolerate all in the thought of Thy Grace and Mercy."