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Quote by Llewellyn Vaughan-Lee

“Sufis describe the heart as a mirror which the wayfarer polishes and polishes with aspiration and inner work, until no imperfection remains. Then the mirror of the heart can reflect the true light of the Beloved.”

Book:Travelling the Path of Love: Sayings of Sufi Masters

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Travelling the Path of Love: Sayings of Sufi Masters

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Author

Llewellyn Vaughan-Lee

Llewellyn Vaughan-Lee is a renowned lecturer, born in 1953. His areas of study encompass religion, philosophy, and spiritual growth, dedicated to spreading wisdom and knowledge. more

“By means of the Divine Lights the heart becomes polished so that it shines like a polished mirror. When it becomes a mirror one can see in it the reflection of all existing things and the reflection of the Kingdom of God as they really are . When one sees the Glory and Majesty of God in His Realm then all the lights become one light and the chest becomes full with this shining light. He is like a man who observes his reflection in a mirror and sees in it at the same time the reflection of all that is before and behind him. Now when a ray of sun hits the mirror the whole house becomes flooded with light from the meeting of these two lights: the light of the sun-ray and the light of the mirror. Similarly the heart: when it is polished and shining it beholds the Realm of Divine Glory and the Divine Glory becomes revealed to it. – Al-Hakim at-Tirmidhi”

Sufi Sufi Wisdom Sufi Way Sufi Gnosis Sufi Sayings Al Hakim At Tirmidhi

Book:Travelling the Path of Love: Sayings of Sufi Masters

Source: Travelling the Path of Love: Sayings of Sufi Masters

“To the eye of the true Witness, no more than One is to be seen – but since this One Face shows Itself in two mirrors, each mirror will display a different face. (p. 73)”

Sufi Sufi Wisdom Sufi Way Sufi Gnosis Fakhruddin Iraqi Divine Oneness

Book:Fakhruddin Iraqi: Divine Flashes

Source: Fakhruddin Iraqi: Divine Flashes

“The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)”

Sufi Wisdom Sufi Way Sufi Gnosis Horus Wisdom Of The Heart Sufism And The Christian East The Christian Mystical Tradition Seyyed Hossein Nasr The Heart Of The World

Book:Paths to the Heart: Sufism and the Christian East

Source: Paths to the Heart: Sufism and the Christian East