Naqshbandi Rules Meditation

A guided meditation designed to help the student engage the practice of the Eleven Rules of the Naqshbandi Order. A reminder of the Eleven Rules can be found by clicking “more” below the video.

1. HUSH DAR DAM
or The Awareness of Breathing
Breathing is an important ingredient in exercises, either
personal exercises or in a group. Breathing should settle
down after a while to a certain rhythm. It settles down naturally,
it should not be forced into being fast or slow. If you
force the breathing you are using energy which can be used
usefully in other ways. Allow the breathing to stabilize itself.
Be aware of the breathing without being preoccupied
with it. Breathing deeply is valuable and can and should
be learned, or it can be taught by the Master.
2. NAZAR BA KADAM
or Watching over the Steps
“Watching over the Steps” means attention to the times
and opportunities of action and inaction, action being when
you should do something positive. A movement, exercise
or piece of reading which is positive and useful. Inaction
means pause or halt. Pause, halt or patience can be equally
useful. To say it is better to do something rather than nothing
is not always correct. There are moments when positive
inaction is valuable. When you try to use the energy
when the moment is not right you get frustration and confusion.
The right action at the right time is the secret. If
you are watching your steps you will get nearer to doing
so.
3. SAFAR DAR WATAN
or Travelling in the Homeland
In this caseWatan or “Homeland” means inside the person
themselves. This is distinct from travelling ‘outside’ themselves
for the purpose of learning, making contacts or visiting
places to experience the Baraka. Travelling in the
Homeland means observing oneself in a detached, tranquil,
non-critical way— gently critical, not self-accusing—
and learning from one’ s errors.
4. KHILWAT DAR ANJUMAN
or Retirement in Company
Khilwat dar Anjuman: the ability to detach oneself from a
situation which may be noisy, disturbing, confusing and
frenetic. One should be able to retire into oneself for a short
time. This does not mean to cut off from everything that is
going on, it means the ability to distance oneself from tension
and disturbance by using a zikr for a short time: the
detachment is qualitative and not quantitative. It can be
used as a defence by oneself or with the help of the Master.
5. NEEGAR DASHTAN
Watchfulness or Use of special faculties
Watchfulness is being constantly on the alert for people,
places, music and other things which have a positive energy.
It is an openness to things of a positive nature. It
means being ready to be open to positive impacts, although
they may come in an unexpected way. The exercise of special
faculties is developed by contact with the Master and
the obeying of his instructions. He knows what you can or
should do, although you may imagine or hope for something
different.
6. YAD DASHTAN
or Keeping of the Memory, Sensing
of the Being and the Body
Keeping of the Memory is an exercise and a rule by which
you remind yourself of your being and your experiences.
Sensing the being and the body reminds yourself of positive
situations. Recreate these situations when you need to
feel the positive. Feel the positive energy and harmony with
your Master so that he can pass on and you can receive
energy which you store in your memory. Examine and remember
your positive experiences so that you can use them.
7. YAD KARDAN
Remembering, or Recollecting Exercises
“Remembering” is an exercise in remembering situations
in which one has been. Remembering positive situations
in the past which one could have used more positively.
“Remembering” is remembering that one is in the Tradition,
never forgetting this, and using it as an energy and a
source of strength.
8. BAAZ GASHT
or Restraint
“Restraint” is the imposition of self-discipline upon oneself
in various ways. It should reflect in one’s everyday
activity and in one’s activity in the Tradition. One restraint
that one imposes is patience.
9.UKUFI ZAMANI
or The Time-Halt
This is the halting of intellect and conditioned thinking.
This is not a halt of thought. You put yourself into a situation
where your so-called educational background, terms
of reference, conditioning and brainwashing are put to one
side. You basically suspend judgement based on your social
conditioning. You put aside preconceived attitudes.
Your concern may be the exterior function of your being,
but you put the decision in the hands of your Master.
10.UKUFI ADADI
or The Number-Halt
These are interior exercises carried out with numbers. They
are based on the Abjad system and you divide the parts of
your body into segments. Different segments can be put
into operation at different times, under different circumstances.
Your Master will tell you which, and with which
parts of the body you can or should operate at a given time.
Again, from the conditioned point of view, do not ask why
or how: do it.
11.UKUFI QALBI
The Heart-Halt
This is not the physical stopping of the heart. It means that
the person uses the “Heart” concept, putting together love
and duty at the same time in the same place. The heart is at
the disposal of the Master, and he will do with it what is
necessary.

Advertisements

Leave a comment

Filed under Sufi

Comments are closed.