Soul of the Book – the Essence of Holy Names (70)

1. The succession of the Holy Book comes from the three most important Names, of which Allah is the most important. The second name is Jibril (Gabriel), the Holy Spirit of Christianity, Judaism and Islam. Mohammad is the third name, the name of the Son of God sent with the Message of Truth to humanity. The letters Alif, Lām and Mīm symbolize these three most important names and spiritual persons. It is customary to put the Son of God, the Prophet, in second place, after Allah (God), but the Son of God is entirely dependent on the person of the Holy Spirit, who is in his essence the archangel Gabriel himself. This knowledge was passed on by ancient Persian and Arab sages called Sufis. The idea of ​​this triad, however, is much deeper, because it reflects the phenomenon of heavenly transmission, spiritual transmission, which always comes from the only highest source, which is God – the Creator, Allāh, and in Indian languages, Brahman. The Creator sends a prophet to humanity every set time, and once every hundred years a prophet is sent to each nation or language. The Sons of God, as the Prophets are called, faithful and obedient Creators descend to earth and one of such messengers was Mohammad for the reconstruction of the Sufi spiritual school, as well as for the re–establishment of the ancient Abrahamic religion. The Angel Jibril (Jibrail) takes care of each such authentic messenger of heaven as the Holy Spirit.

2. Invocation of God – the Creator with the phrase Yā Allāh can be considered the first Sufi practice, especially for large groups of God’s believers. It is like the first, or rather the crowning, hundredth wasifa (name) given to the Creator. In a psychological sense, the first letter (Alif) symbolizes both the Creator (Allāh) and the Self, I Am, I Am in its deepest divine meaning. However, the statement Ana Allāh (I am God, I am God) is true only in the mouth of the Creator, and sounds like a lie in the mouths of ordinary people, even those who have great powers. The contemplation of the sound Alif (A) is identical to the contemplation of Allāh and they can be used interchangeably, except that the sound of the letter works more on the plane of the psyche than the spirit. Gabriel is similarly invoked with the sound Lam (L) and it can be said that just as ‘L’ is the heart of Allāh, so Gabriel is the heart of Revelation. The sound of ‘L’ evokes all the wisdom of heaven and earth and brings fantastic spiritual magnetism. It is the sound of the emanation of the holy spirit, the spirit of truth.

3. The sound of Lām also symbolizes the name al–Lātif, which means that the Creator is an extremely subtle and delicate being, and when we look for inspiration from Gabriel, we must refine ourselves to synchronize with the energy of the spirit of heaven. Allāh al–Lātif is the cry ‘God, the Most Subtle!’ and in what is most sublime we must seek our Creator, Elohim (Allāh). The sound Mīm (M) evokes the presence of Mohammad or Morya, but also refers to the heavenly glory of al–Majīd, because Majīd means a glorious being, worthy of respect, honour and praise. The combination of wasifas, the call of Yā Lātif Yā Majīd is the basic designation of Allāh from whom both Gabriel and Mohammad and other prophets in great numbers were born. We respect and honour these messengers, Rama, Krishna, Abraham, Moses, Jesus and Morya. The al–Lātif archetype suggests the energy of feminine gentleness, as the root ‘Lat’ is associated with the ancient Arabic goddess Lat, although here it refers to the Creator–Creation as His essential quality. The sound M (Mīm) is also used to contemplate the name Moses (Mūsa), who is a prophet, the Son of God, and one of the spiritual progenitors of the Sufi line of spiritual transmission.

4. Allāh Yā Lātif Majīd is undoubtedly a call from heaven, a call for God’s help from the truly subtle world, help through the subtle Archangel and the angels helping him, and the help of the glorious Prophet, as they say in India, the Avatar – the Messenger of God. Lātif allows us to discover the subtle mechanisms, subtle laws and principles that govern the existence of the world. When we learn these laws and follow them, we will become delicately strong, like divine angels. We speak openly about these issues so that all students of Sufism or others know the basics of using the Holy Names of God and understand the subtle, essential meanings, and this is Lātif from the sound Lām. Vibrating the ‘L’ itself is a very helpful, magnetic practice that brings help from the archangel of Divine Revelation, which is Gabriel. Sitting cross–legged and invoking the name Yā Lātif and concentrating on the name (essence) of Archangel Gabriel can be a good practice developed in Sufi classes. Likewise with the name Yā Majīd and the name of a Prophet such as Noah, Abraham, Ishmael, Moses, Jesus, Mohammad, Morya or Rama, Krishna, Śankara or Ćaitanya. Being on the Sufi path we respect and worship all prophets.

5. Another archetype added to the mentioned triad of names is Wasifa as–Sādiq meaning truthfulness, sincerity and truthfulness. The letter Sād is an obvious symbol (abbreviation) of this important archetype. Every Sufi is by definition Sādiq (Sincere). Subtlety (Lātif) is the first step towards divinity (spirituality), Majīd (Gloriousness) as the ability to worship and praise is the second step, and Sādiq (Sincerity) in the form of truth of the heart, truth of the soul, compliance with conscience is the third step. Practicing a little of each of these triads of wasifas (names of God) for three consecutive years can be a learning experience in the Sufi Order. Allāh Yā Sādiq will be the final crowning experience and spiritual goal to which we aim by pointing out these three spiritual archetypes. God’s truthfulness is also the ability to explain all things. Divine truthfulness as–Sādiq is another attribute that is a spiritual ability, a charisma, and we say that God is the explainer of everything. Each of the 99 wasifas (God’s names) brings at least one sign called a charisma.

6. Dhikr means reciting, repeating and remembering at the same time. By repeating Wasifa 101 times, we perform Dhikr intended to remind the soul of one of its divine qualities, the virtue of the soul, which is charisma. We are discussing here the wasifas indicated by the Archangel Gabriel as useful for all humanity, so our sheikhs should use them when conducting their Sufi teaching classes, use them especially among initiated Tariqas – pilgrims of the Way of Peace and Blessing, as we also call Sufis. Bismillāh ar–Rahmān ar–Rahīm is indeed the dhikr that opens the Holy Book revealed by Gabriel (Jibrail), and therefore when studying the Holy Scripture, the Qur’an or the teachings of Sufi masters, we begin with the phrase of this dhikr. When we meditate on the three names of Allāh, we can mentally concentrate Lātif on the inhalation, Majīd on the retention, and Sādiq on the exhalation. We absorb it, gaining the subtlety required by God, the Glorious in the form of fiery Glory descends on us from above, and what we emanate is sincere truth. In this way we can do 7, 9 or 11 breaths strengthening the triad of divine names of extraordinary power and importance. The Word of God in the form of the names Lātif and Majīd are the two basic terms describing the name Allāh. God is the embodiment of all subtlety and gratitude. Sādiq is a crown for the name of Allāh, for Allah is always truthful and sincere. Sādiq means someone who is always true and will never do anything against his own soul. Allāh Yā Lātif Majīd Sādiq, is a truly progressively sanctifying invocation. Purification towards subtlety, praise and adoration of God and Truthfulness and Sincerity, i.e. Purification for TRUTH.

7. The phrase Allāh Yā Lātif Majīd leads straight to the realization of God consciousness, which is expressed in the phrase Anā–Allāh–A’lamū, which translates as “I am God, the Knower of Worlds!” This phrase suggests the divine state of omniscience about the processes and mechanisms of the existence and functioning of the worlds, the earthly world and the heavenly world, as well as the world of the souls of the deceased. It can be said that the invocation of divine subtlety and glory leads to the receipt of certain knowledge, which is knowledge of the created worlds. This is a very great, precious and supernatural charisma. Man can, of course, confirm and strengthen his divine nature and the divine origin of his soul, but he should never try to replace God himself – the Creator, because even comparing himself to the Creator of the Universe would be pathetic. Can man create stars, planets and galaxies so that he can claim to be God himself? Man, compared to God, is like a drop of water compared to the ocean, and that is why we only talk about the divine nature as a common element, endowed by the Creator in the act of man’s creation.

8. In combination with al–Lātif there is also the basic name ar–Rahmān, meaning mercy and graciousness. The letter Rā (R) symbolizes the entire power of wasifa ar–Rahmān, which is sometimes considered the first name of God after the word Allāh. This makes the Yā Lātif Rahmān combination even more powerful! How gently merciful and subtly merciful is God – the Creator of all things and creatures. The sound of the syllable Rā (R) gives the quality of solar warmth, and we can indicate that ar–Rahmān greatly warms the heart of the initiate. Rahmān’s warmth is also associated with seeing, or rather keeping an eye on everything. God’s love for creatures makes God watch over each of His creatures and supervise each creature, being all–seeing. The combinations of Allāh Yā Lātif and Yā Majīd Yā Rahmān truly serve to deepen our connection with Creation, even more so because the Glory of God is perfectly manifested in His loving Mercy. Inhaling Lātif and exhaling Rahmān and the second pair of inhaling Majīd and exhaling Rahmān are excellent practices for those initiated into Tariqat (The Way of the Sufis). The culmination of the experience may be inhaling Lātif, stopping in the fire glory of Majīd, and exhaling as an emanation of Rahmān – an emanation of everything most merciful, like the radiation of the sun shining equally on all creatures.

9. The secret words that we have considered have great power and help in the fundamental purification of the human being. The purification station is the basic starting platform for the soul that wants to ascend to the heavens. Therefore, we recommend that beginners start with the invocation of Yā Allāh, Yā Lātif, Yā Majīd, Yā Sādiq and Yā Rahmān, where the last archetype is often the first name of God that we explore. A person who is not refined, slow to worship, insincere or ruthless is not fit to embark on a spiritual journey. Sādiq says that the Way is not for liars or false people. The Lātif archetype shows that the Way is not for the coarse and thick–skinned, neither for the vulgar nor for those who deny the female aspect of divinity. Majīd says that if someone does not want to be a singer of the magnificence of the Creator, he is not suitable for the Path. Merciless, merciless people who do not love the Way, the Teacher, God and the fellows of the Way – all of them are unfit for the Way (Tariqat). We deal with wasifas, of course, once we become grounded in Prayer in the practice of Salāt (Namāz). The morning period and the evening or night period are especially recommended for Dhikr (Recitation).

10. Spiritual helpers, i.e. coordinators called Nasir, should take care of the most beautiful and deep development of the work with the wasifas we are talking about in their groups of the Sufi Order (Din–i–Illai). Wasifa is, of course, the same as ‘mantra’ in the language of yoga, a special word magnetized by the Holy Spirit, i.e. blessed with spiritual energy by Archangel Gabriel to support human spiritual growth. Words of power are words specifically revealed for practice and cannot be replaced by any translations into other languages. Each Nasir of our Sufi Order will be able to deeply and thoroughly explain the meaning and necessity of working with wasifa (mantra) on the path of spiritual development. Concentration on the name of God, on wasifa, among other things, stops the attacks of karma in the form of bad fate and protects against many possible misfortunes. Therefore, we advise our tariqs and salikas (pilgrims of the Way) to practice wasifa daily, both in the morning and in the evening, 101 repetitions, according to the cycle of the rosary (vardia).

11. Islam is a simple religious reform developed on the border of Christianity and Judaism, a reform consisting in the reconstruction of the spiritual practice and principles of spiritual life followed by Noah and Abraham and his firstborn son born from Hagar, known as the prophet Ishmael. Islam includes the importance of bringing and establishing Peace. Therefore, Sufis try to maintain Peace with everyone, and this is a sign of true Islam, spiritual Islam. The Prophet Jesus announced the coming of the Comforter, the Spirit of Truth, as his spiritual successor. And this other Comforter, the Spirit of Truth (Rūh al–Haqq) is Mohammad abd Allāh, the founder of the religion of Islam and the restorer of Sufism. Jesus’ prophecy was exceptionally significant because it went ahead for about 700 years. In a similar way, the prophet (Rasul) Isaiah announced the coming of Jesus. Prophecies show us the depth of vision available to prophets. We should not be distrustful of Islam, because the teachings of Krana, the Book revealed by Gabriel, are the basis for the Sufi Spiritual School, the basis of what we call Sharia’t (God’s Law), justice and righteousness in the eyes of God. We know that many practitioners of Sufi are afraid to profess their connection to Islam. However, remembering that Islam is the essence, the best of Christianity and Judaism, we will not have to be distrustful. The word Muslim (Muslim) means exactly the same as “believers”, and being in the Sufi Order and continuing the line of Chistiyyah (Chisti) and Akbariya, like it or not, we are people of sincere, undistorted faith, i.e. Muslim!

12. Gabriel (Jibrail) is the Spirit of Prophecy and no prophecy made by a human or by a messenger has reached without the presence of a prophetic angel, on the contrary, it is Gabriel who gives the gift of prophetic knowledge, as well as the interpretation of symbols in books of secret knowledge, such as the Apocalypse. That is why we cultivate walks in the consciousness of the archangel Gabriel and similarly in the consciousness of prophets such as Mohammad, Jesus, Moses, Ishmael, Abraham, Noah and Morya. Wasifa Yā Majīd (Glory) helps greatly in the experience of beings who are surrounded by the fiery Glory of God. Glory has the form of heavenly fire and is a flame of passionate praise and adoration. Great Angels such as Gabriel – the Revelator, or prophets such as Noah (Noah) are surrounded by the flame of heavenly Glory with rainbow colours, they are in a rainbow cloud, and the angels adoring and serving them intensify this Glory. So we contemplate Majīd until we see Gabriel, Mohammad or Morya in the fullness of the rainbow Glory. Then we will reach the rainbow covenant, the guardian of which is the prophet Noah, the progenitor of the Semitic race. Majīd evokes our ability to be fervent and praise God, but ultimately leads us to a glorious state when we ourselves receive the fire–rainbow envelope of God’s Glory.

13. The Quranic sacred syllable Kāf (K) symbolizes an extremely useful and beneficent archetype invoked by the word Kāfin, which means all–sufficiency, self–sufficiency and all–fulfilment, God can do, fulfil whatever he wants. Allāh Yā Kāfin is an invocation asking for our self–fulfilment, as well as healing, because health is the provision of everything we need. A little bit of this practice orients the whole group towards the first spiritual goal in terms of realization, that is, towards the fulfilment of life, the fulfilment of the soul’s life purpose on earth. It is very healing for the body, mind and soul. We practice each wasifa (mantra) until miraculous results appear in the form of various charismatic signs and gifts thanks to our practice of recitation and contemplation. Achieving grace, the charismatic gift, is the goal of every invocation. The name of Allāh Yā Kāfin should be cultivated by those among the believers who are particularly engaged in the art of healing or medicine. God is the one who provides everything and who is sufficient in the sense of giving gifts, goods or properties.

14. The syllable Hā reminds us of the basic phrase for invoking spiritual guidance and reminds us that the ultimate and only Guru (Guide) is Allah Himself. We are, of course, talking about the wasif of Allāh Yā Hādī, where Hādī means a guide leading through transformation on the spiritual Path. Hādī is a true guide, a Guru familiar with the entire spiritual process of transformation. This is a perfect phrase for all Nasirs who lead spiritual retreats. The Guide (Shaikh) must become Hādī to guide souls truly, according to God’s will. Hādī is good if practiced by a person with natural inclinations and leadership skills, because then he will naturally become a spiritual leader. There is no limit to this practice for Khalifas and Shaikhs, as well as for Nasirs, who must constantly deepen and improve their ability to guide souls along the spiritual path. Of course, a group that practices a little will always be properly guided and spiritually guided. Hence, we recommend that the Hādī vibration, which leads from the light of the earth to the light of heaven, be practiced frequently in a group of murids (disciples). God is Hādī because he guides souls, directing their proper evolution. With Hādī’s help, beginners will find the Way.

15. The syllable ‘Ain reminds us, among other things, of the name al–’Alīm, meaning spiritual wisdom, or rather primordial omniscience. God is all–knowing, the wisest – this is the message of our phrase Allāh Yā ‘Alīm. Of course, let us remember that Allāh is the same as the Old Testament Elohim, both of these words and synonyms mean God the Creator – Creation, and all original wisdom flowing from the spirit is in fact the wisdom of God. By contemplating ‘Alīm, we open our heart and soul, as well as our mind, to intuitive spiritual omniscience. We must remember that any amount of knowledge received is a gift that is a drop of water compared to the omniscience of Elohim, Allāh Himself. The very vibration of the sound A in relation to the idea of ​​omniscience is already helpful in finding such an archetype (the sphere of the interior) from which wisdom flows as from a source. We can say that Yā ‘Alīm is revealing the source of divine knowledge, which yogis call Prajna – Intuitive Knowledge of the Soul, Cognition. The pair of wasifas Yā Hādī – Yā ‘Alīm is very supportive of each other, because a spiritual guide, a retreat guide, must demonstrate intuitive understanding, intuitive self–knowledge of the soul, which wisdom is, of course, a charismatic gift from heaven for man. Inhaling Hādī and exhaling ‘Alīm means receiving divine guidance and giving proper knowledge and understanding to those outside Sufi circles. Giving wisdom is the highest privilege of spiritual people.

16. The most common associations of the last holy names of God are Allāh Yā ‘Alīm Kāfin, a combination of intuitive wisdom and self–sufficiency. Thanks to his wisdom, the wise man receives everything he needs to carry out his spiritual mission on earth. If we first take care of the accurate spiritual and religious knowledge that is revealed in our soul, other necessary things will be useful to us. We always seek first the Kingdom of God, the Sangha (Brotherhood), and then earthly things will be provided to us. Intuitive wisdom leads to a state of fulfilment, self–supply and self–realization. The second such wonderful combination is the phrase Allāh Yā Sādiq Hādī, which says that all spiritual guidance (Guruttva) is based on natural sincerity and truthfulness. By absorbing more of the power or ray of truthfulness (sincerity) with the inhale, we can emanate more (with the exhale) the quality of Hādī. Just as when we accept the gift of intuitive wisdom, we then emanate the ability to give what is needed at a given moment. Wasifas Kāfin, Hādī, ‘Alīm and Sādiq, if you take their first letters (K,H,A,S) form the word Khas meaning the inner spiritual circle. Therefore, we consider these four wasifas to be essential.

17. Altogether, we have already mentioned several essential, basic wasifas (names) that create some basic platform for spiritual practice: Lātif, Majīd, Sādiq, Rahmān, Kāfin, Hādī, ‘Alīm. These are the great seven, and with Allāh and Yāh, even nine very basic wasifs to work in every Sufi Order descended from Hazrat Khwaja Moinuddin the founder of the Chisti lineage, including, of course, our Akbariya Order. It should be remembered that the word (Yāh) is also an essential wasifa, which is a shortened name of God (Elohim) used in ancient Hebrew writings. The full version of this name is Yahuvah (YHVH) and it is the so–called Tetragrammaton. Addressing God (Allāh) by his name, even in the diminutive form, proves the great intimacy and closeness of man’s relationship with his Creator, with Brahman, as God is called in Indian culture. Each of the wasifas can, of course, be performed by a Nasir (helper) or a Shaikh (guide) as a powerful topic of contemplation, lecture and invocation in a group of Sufi practitioners in a spiritual school such as Din–i–Illai.

18. The syllable Tā indicates another essential wasifa, namely the name Tāhir, which means the Lord of Purity. If we talk about purification in Sufi training, Tāhir is Purity itself. Tāhir is a soul free from earthly stains and darkness, a soul freed from the power of sin. Tāhir is a person of pure conscience, pure speech and pure deeds. God is our perfect Tāhir and therefore, when begging for the charisma of divine purity, we invoke the phrase Allāh Yā Tāhir. The idea of ​​purity accompanies us from the very beginning of our spiritual path, and the purification process leads to the awareness of subtle, angelic levels of thinking and feeling. Wasifa Tāhir is perfectly combined with wasifa Hādī, because in a pure state of the interior, perfect guidance is possible, the ability of which is directly proportional to the degree of purification. Allāh Yā Tāhir Hādī is a request to our beloved Creator, the Heavenly Father for the purest, perfect guidance, a request for Purity in God’s eyes and guidance that only Allah can give. Tāhir is the archetype of saints remaining both inside and outside in an immaculate state, in a state of impeccability. Tāhir cultivates the purity of the divine self, the purity of the soul. The first syllables of these two Tā Hā wasifas symbolize a human being who, while remaining pure, is properly guided by God Himself. We can inhale Tāhir and exhale Hādī and thus expand the power of our guidance among the sheep of God’s flock, or sometimes we can only inhale Tā and exhale Hā in similar breathing synchronization.

19. Reaching pure consciousness, reaching the state of Tāhir, is like climbing to the top of a high mountain. Therefore, this wasifa and the syllable Tā are often symbolized by the image of a mountain, and the process of practice is the way to the mountain. Purification, when it reaches a higher stage, brings the ability to hear subtle sounds or angelic choirs, and this is what the name Sami’, translated as all-hearing or clairaudience, speaks of. The syllable Sīn (S) is the core, the heart of this archetype and sometimes a substitute practice. Sami’ means the ability to hear everything about everything. The Creator hears the voice and thought of every person, every creature. However, only fervent prayers reach God’s throne and serve as incense in the temple of God in the heavens. The Majīd archetype completes this triad with all the glory of divine majesty. We inhale Tāhir, acquiring the purity that God desires, hold our breath listening and contemplating Sami’, and then emanate with the exhale all God’s dignity and majesty. Sami’ is the hearing that Moses had when he was on Mount Horeb in Sinai, in the temple of Aten (Adon), the most high God. We must listen similarly to the Prophet Moses for the commandments, tasks and orders that come to us from God.

20. The perfect fullness of humanity, the gift of humanity, is symbolized by wasifa Allāh Yā Sīn, which means that God is the Perfect Man, and we, imperfect people, must realize and manifest this divine, perfect humanity. Sīn is the perfection of humanity, the image of God hidden in the human heart, because we are created in the image of God. Sīn not only signifies the perfection of a human being, but is also a symbol of a spiritual, theocratic, perfect leader. The syllable Sīn also sometimes refers to the Sayyid archetype, meaning the leader of the people of God, the prince of a theocratic or rather timocratic state. Sayyid is a prince among Sīn–refined humans. Sīn is the image of our perfection recorded in God’s decision in the act of creation and at the same time the basic, long–term (guiding) goal of human existence. Thanks to Sīn, we continue to improve ourselves until we are as spiritually perfect as written in our evolutionary destiny, in the so–called higher self. Of course, Sami’ is a sign of perfection, a gift that comes as we move closer to our spiritual station of humanity. A spiritual leader should receive, hear divine thoughts and ideas, hear angelic choirs, then he actually becomes a Shaikh (Sayyid), the prince of the people of God called Sufis.

21. One of the spiritual goals of modern world civilization, called the fifth race in esotericism, is for man to achieve the full dimension of humanity, and therefore Sufis point out this noble goal to all people. In a deeper dimension, the entire humanity is one soul, which the Semites call ADAM, which means Man, and the Hindus call it PURUSHA, which also means a complete, perfect man. The fall of Adam is the fall of all humanity, because it is the fall of the humanity of the group soul of all humanity. It is good to contemplate the soul of Adam as the soul of the human race and remember that the spiritual practice of one soul develops, stimulates and revitalizes the spiritual development of all humanity. The average state of consciousness of all humanity is quite dark and demonic, and this is due to the fall of Man Adam – Purusha. By practicing purification and refinement, we work for our growth, but we also raise humanity a small degree higher. Adam’s sin was the sin of the entire human race, and Man, in God’s intention, was created as a spiritual, divine man, as a reflection of God’s personality. By awakening divine properties, we try to rebuild what God intended us to be. The practice of wasifas, dhikr is God’s will for mankind.

22. Wasifas Hādī and Majīd show us that the purpose of spiritual guidance is to bring the soul to a glorious state. The guide leads to the heavenly, rainbow glory, which appears to be a victorious wreath, the crown of life. Contemplating Hādī on the inhale and Majīd on the exhale becomes a practice – a boat towards the heavenly, glorious state in which angels reside. The letter symbols Hā–Mīm (HM) also suggest a similar archetype described by the wasifa Yā Hamīd, which means the state of Arhat, the state of a person worthy of respect, honour and glory. Of course, all worship is directed to Allah, hence our invocation Allāh Yā Hamīd, but a person who becomes the embodiment of Hamīd’s properties is a person worthy of the highest respect among people. Moses, Jesus, Mohammad, Rama or Krishna were all embodiments of Hamīd. We can pair the wasifas Allāh Yā Hamīd Majīd so that the effect, the power of these similar divine properties accumulates and allows our soul to bloom like a beautiful garden.

23. The symbol Hā–Mīm (HM) also denotes another pair of wasifas, namely the archetype Hāfiz and Munazzil, which together designate the Guardian of Revelation. Allāh Yā Hāfiz means that God is the Guardian of every soul, and in particular also the Guardian of the Book. Allāh Yā Munazzil means that God is the giver of Revelation, or the Revealer. A person who realizes these divine properties to some extent becomes the Guardian of Revealed Knowledge, as well as the interpreter of prophecies and languages ​​of the soul (glossalia). Invoking the phrase Allāh Yā Hāfiz Munazzil places us deeply in the wisdom that is revealed to the soul by the Creator and leads us to the direct experience of Marefat (Gnosis). It is also mentioned that the archetype Hāfiz and Munazzil are names directly related to Arsh, i.e. to the Throne of God. Those who wish to expound in an inspired way the teachings of the sacred Scriptures such as the Jewish Torah, the Christian Gospel, the Muslim Qur’an, or the Hindu Bhagavad Gita should practice extensively with these two wasifas until they become the Guardians of the Book.

24. The pair of sacred names Hayy–Qayyūm is also sometimes described as equivalent to the syllables Hā and Mīm, which here refer to the first and last syllables of this pair of wasifas, that is, where the accents are in the phrase. By invoking Allāh Yā Qayyūm, we invoke the power to live and exist, for Hayy means life and revival, and Qayyūm means being, existence. Together, it is the ability to survive in existence, as well as the charismatic power that awakens the soul from sleep to exist in its proper heavenly dimension. Wasifa Yā Hayy itself can be good for our health as it increases vitality. Similarly, wasifa Qayyūm itself helps us survive all tribulations, oppression and persecution, because it is the power of existence and stimulates us to endure, stimulates us to exist. Inhaling Haya and exhaling Qayyūm will strengthen us on the path of life and help us endure all adversities. Qayyūm also means the highest consciousness and people who are more aware and more responsible carry the quality of Qayyūm, which is the ability to exist by itself, thus bringing us closer to eternity.

25. Just as Allāh is symbolized by the letter Alif (A), and in a smaller format this A (Alif) means Self, I am, or Anā, the letter ‘Ain (‘A), i.e. A somewhat similar to emphasis, accented A, defines as many as four basic archetypes, two of which are recited many times during the daily Salāt Prayer (Namāz). Al–‘Aliyy (‘Alī) means one who is high or supreme or exalted. Al–’Alīm means the primordial wisdom, omniscience, already described. Al–’Azīm means greatness, splendour and joy, a great and joyful person. Al–’Azīz indicates a mighty, powerful, close and friendly being. Cultivating phrases such as Allāh Yā ‘Azīm and Allāh Yā ‘Aliyy is developing the archetypes that we become familiar with in the daily Salāt prayer, which must be practiced at least in the morning and evening, but preferably five times a day. Each of these four archetypes starting with the letter ‘Ain (‘A) opens the heart very strongly and synchronizes the heart centre with the head centre, the third eye. ‘Azīz is a person with great power resulting from close contact with God, a person through whom many charisms are manifested. Allāh Yā ‘Azīz is a call for all the gifts of spiritual grace that make us a spiritually powerful being.

26. The letters – signs in the triad ‘Ain–Sīn–Qāf (ASQ) symbolize the trinity of God’s names, the first phrase of which is one of the four archetypes ‘Ain, and the other two are Sami’ and Qadīr (Qader). While Sami’ as the ability of all–hearing has already been considered more deeply, Qadīr means the power enabling the resurrection of a dead being to life. Qadīr is the power or might of God, but it is the power of ruling over life and death. The Apostle Peter, by raising the dead and killing Ananias and Sapphira, manifested the power of Qadīr. Therefore, by innovating Allāh Yā Qadīr, we invoke the gift of power over life and death, and God, defined by this attribute, is the Lord of Resurrection. By practicing with Qadīr we will summon some power and authority, and deep practice will give us power over death and life and the authority to know who to keep alive and who to kill. Judges and Kings should ensure the implementation of this archetype, and therefore it is the practice of the Khalifa – the leader of the community of believers in God. If we say that God is Qadīr, we mean an even greater power than in the archetype ‘Azīz, although both names are in a sense related to each other. Of course, if we cultivate the triad of wasifas, then, for example, we will inhale the first one Aliyy (and grow in God), the second Sami’ we will concentrate in detention, and the last one Qadīr we will exhale, emanating the ultimate kind of power and authority, until we become the Lords of Life and Death, which is a very high spiritual goal.

27. Contemplation of Allāh Yā Qadīr is a cry for the resurrection of our soul, a cry for the power of resurrection. The call of Allāh Yā Sami’ is a call for the miraculous charisma of clairaudience. Allāh Yā Azīz this call for a powerful position results from the fact that we become someone close to God, a friend. It is therefore a call for powerful protection and protection in which God hears our prayers, and in addition to listening, He also fulfils them! In total, we have collected a beautiful wreath of the holy names of God, which we recommend for frequent practice in the Learning Circles of the Sufi Order. We have 21 holy names of God, including the syllable Yā (Yāh) which is the 101st name of God the Creator, a total of 22 names. It is a tarot (magical Torah) teaching and admonishing souls towards the right path of God. We highly recommend exploring all these wasifas under the supervision of Akbariya’s spiritual guides and coordinators (Nasir), who can significantly deepen, develop and refine the above–mentioned practices. Mantra is the soul of spiritual practice. Wasifa is therefore the soul of the spiritual practice that we develop in a body built from intensive cultivation of daily Prayers (Salāt). We wish many blessings and many wonderful fruits of the spirit to all those who are sincerely interested in the authentic spiritual practice of the Sufi spiritual path.

RECOMMENDED LIST OF ESSENTIAL WASIFAS:

The Akbarija Sufi Spiritual School invites those who are sincerely interested in the science and practice of Sufis:

1. Subudh Brotherhood – a branch cultivating the practice of spiritual devotion and service to the community.
2. Sufi Order (Din–i–Illai) – a branch cultivating the Indian Sufi way of the Chisti lineage transmitted by Pir Akbar Morja Khan.
3. Ibadad Khana – a branch cultivating the Universal Service of Unity of Religions.

Edited from the Sufi spiritual and esoteric teachings of Shaykh Sharfuddin Maneri, Shams of Tabriz, Master Syriac, Sufi Dhun Nun, Pir Ahmad Ofiel Chishti, and other classics.

Aćaryaćarya Swami LalitaMohan G.K.