Internationaler Sufi - Orden

Zentrum Al - Wajid
 Assad Splieth

Nürnberg

The Zikr

- Wheel of Live and Wheel of Death —

by

Assad P. Sptieth

W histtebtowing Sufis Press www.whistleblowingsufis.org/  © all rights

reserved 05.07.2010
Internationaler Sufi - Orden Zentrum Al - Wajid  Assad
Splieth Nürnberg

Bismi'ttah ir-Rahman, ir-Rahim

Zikr of Balance

Lesson 1 - The organ-logical analogy

Preface

The original intention of this work was the presentation of the organ-logical analogy, as
outlined here in the first chapter, the Lesson 1. In the course of one years" theoretical
and  especially practical examination of this zikr new horizons opened up with Allah's help,
whose  landscapes manifested as further lessons. I wish to submit the contents of this to
seekers  with a practical approach rather than to merely theoretical interested seekers; this
explains the structure following lessons, not chapters.

I myself am a humble seeker, who could not accomplish anything without Allah's help and
guidance. May Allah give, that this work will meet with the approval of the illuminated
souls, especially of my Pir-o-Murshids.

The Zikr

The spiritual practice of the Sufis, called Zikr

(translated: remembrance of God),
is a way of constant and progressing purification and emptying of the
heart on various levels. Only a clean and empty vessel is suitable to
be filled with a new excellent wine.

Here I am presenting a special and very original practice of Zikr, the Zikr of Balance. It is,
labeled different, a central practice of Tariqa Oveyssi (M.T.O.
the
Shahmaghsoudi). The  descriptions of Tariqa Oveyssi concerning this Zikr -
according to what can be found at their websites - are shallow and insufficient. My repeated
polite asking for further and deeper  information was answered cool and discouraging.
Therefore I am exploring this Zikr myself (it is better that way anyhow). The reason doing so
is, that I was struck and fascinated by this Zikr from the very beginning of practicing it.

Technical Basics

The movement of this Zikr follows a lying

This is the symbol of infinity. Differing from the here shown representation of the symbol, this
Eight is lying flat on the ground, following the  costal arches. While
following these loops, the upper body and the head are bending to
the  right and left side, the head turning a little to the right and thew
left. One starts into the right

loop with clockwise spin and moves over into the left loop with
counterclockwise spin 1. The concentration is attached to the
movements through the loops, though focussing during the  process
more and more into the heart.

Crosspoint of the loops is the heart. During the whole exercise, the
salik stays with his concentration more or less in the heart. Less,
before mastering the technic, more, after mastering the technic. The
movement of the body is always and continually flowing, the  turning
point of the breathing corresponds with the crosspoint in the heart.

If the Zikr is performed mentally as Fiqr, thinking the appropriate

words (what is called: Zikr al-qalb - remembrance of the heart, with
utmost concentration on the task, without  speaking), one exhales
while bending front and right into the right loop (body and head to the
right), and inhales into the left loop (body and head to front and left).
The movement is an always regular flow, the two turning-points of the
breath coincide at one point, the  crosspoint of the loops" line, the
heart. It is very important, that these turning-points become one. The
rising energy flowing through the loops is for one moment released at
the reversal of the breathing. This corresponds to the significance of
the illa within the traditional so  called “whole Zikr” with the words of
the Shahada: La illaha illa llah like it is exercised in the  Sufi-Order.
For me it looks like that the Zikr of Balance is a preceding, an older
version.

Performing the Fikr, the salik is f.ex. thinking the words:

La illaha (right - exhalation) illa llah (left - inhalation)

While speaking these words aloud (Zikr al-llisan - remembrance of

the tongue) on one

breath (same procedure, starting right loop, then left loop), one
inhales at the end of one cycle at the heart-crossing, thinking the
word Hu. The breathing is giving the rhythm.

La illaha (right) - illa llah (left) - Hu (inhaling at the center, the heart)
Other possible words would be (could be done singing):
 

Chasbeh rabbi — dschallallah God is the Lord of my heart

Marif qalbi — gawrullah My heart is all filled with God

Nur Mohammad — sallallah Greetings to the Light of Mohammad

La illaha - - - illa llah There is no God but God

source: songbook: Lieder aus den Weltreligionen

Adjusting the rhythm of breath / rhythm of zikr with the

heartbeat

We are hardly able to become aware of the heartbeat unless doing

the zikr very calm and inwardly, with a minimum of body-movement.
Proceeding different, we would possibly need to feel our pulse at our
wrists artery.

If we say: the crosspoint of the loops is to be found in the heart, we

were to ask: where exactly in the heart? We find out by taste and try.
The Oveyssi call it the lifepoint of the heart,  considering it to be the
most important of 13 electromagnetic centers in the body (as
they say). For them the effect of the practice is in purifying the heart.
By concentrating upon- and by charging the lifepoint of the heart they
try to find -, and aim to open an energetic connection with the brain.

The striking effect of the practice begins with an immediate

strenghtening and harmonizing of the heart, first of all it becomes
very peaceful. At the very beginning of practicing this zikr this effect is
very clear and bright (this is often the case if one starts with new
spiritual exercises, because the contrast to the status quo is then very
obvious), later, after mastering the  technic, one needs to turn more
inward, concentrate more inward, to realize this subtle and yet strong
intoxicating energy.

Physiological implications

Those two loops represent exactly the working of the two heart
valves. The left one is pumping the oxygenized blood into the body
(inhale and turn to the left). The right one tears the consumed blood
back to heart and lungs (exhale and turn to the right). There again
the  blood is enriched with new oxygen and energy and is pumped
with the inhalation by the left heartvalve back into the circulation.

The Sufimaster Najmaddin Kubra remarks: the effect of the zikr must
go into the blood, penetrate into the veins and arteries. 2

The definition of the heart as being a pump is questioned in our days.

Already Rudolf Steiner rejected this assertion. New scientific
researches on the heart understand the whole organism as to be the
drive as well of the heart-functions.
left: look upon the heart from the front

right: look upon the heart from behind

preparation of heart and coronary vessels, filled with blue mass (right
valve - without oxygen) and red mass (left valve - with new oxygen).
For seek of better illustration without the heart muscle.

Notice how both valves are spiraling around and into each other (like
Yin und Yang)
Hugo Kükelhaus, a genius-artist and man of wisdom said: any
evolution towards higher consciousness is developing organ-logical
(following logically the structure and working of the bodily organs). He
teached children:

Look at your seeing, listen to your hearing, feel your emotions.

For me organ-logical means even more: Kukelhaus inspired me to

understand that a number of spiritual practices, especially several
kinds of Zikr, are copying and developping  logically the functioning
and networking of bodily organs on a higher level. This Zikr is
organlogical. Its movements and concentration copy the way of
working of the physical heart-valves. Fana'a to the right and Baqa'a to
the left.

Fana'a is not only cleansing of the heart, but purification of the self as
a whole from the nafs. With Fana'a we have an active concentration,
we surrender and give ourselves completely  into emptyness, we die
before death. Baqa'a is happening to us, we don't need to
bother  about it actively, simply presenting us as an empty vessel to
the divine abundance of blessing .That is the meaning.

Hazrat Inayat Khan says, there is no greater wisdom than the wisdom
of nature.

This Zikr is perfectly in harmony with this natural wisdom and proves
in an impressive way the truth of the masters' words. Personally, I
reject any kind of Zikr where no organ-logical analogy is to be found.

By the way: what the Sufi-Order calls the complete or full Zikr, this
one is organ-logical as well. I realized this for the first time on a
seminar with Pir Vilayat at Warszawa, where I guided the participants
into the Zikr. And I only could understand it that way, because I
was  deeply touched and inspired by the incredible devotion of the
polish people around me  (never experienced in Germany). A tip for
the reader: the MJa must be put into the navel. I  dont wish to say
more about it, because this shall be a riddle for the salik.
Source of above grafics: G.Töndury, Angewandte und topographische Anatomie

The heart- and blood-circulation-system from the front (schematic).

Red is the oxygen-containing blood, which is sent out into the body
by left heart-valve through aorta and arteries.

Blue is blood without oxygen, which returns to the right heart-valve by

the veins.

source of grafics: G.Töndury, Angewandte und topographische Anatomie

One can imagine this two loops of the

to be wings (heart and wings). Due to the balance resulting from this exercise the heart
becomes able to fly.

The described effects are result of my self-experience and self research. Zikr should be
practiced at any occasion in everyday life, according to a word of the prophet:

Thou should remember thy Lord at any moment of thy live.

Practicing organ-logical exercises, makes nature a sure and wonderful spiritual guide for us,
a holy scripture. Following the wisdom of nature we will not go astray. How to explain
this? One way might be, that such exercises, while copying the natural wisdom in this way,
they recreate and evolve the functioning of physical organs in a spiritual way on a spiritual,
higher plane.

This is lesson 1 of this Zikr of balance. It deals with Tasfiya-i Qalb, the cleansing of the
heart and Tadhkiya-i Nafs, the purification of the self.
 Internationaler Sufi - Orden

Zentrum Al - Wajid

Assad Splieth

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Zikr of Balance - Lesson 2

In order to understand the wisdom of nature we again observe closely

our body. Not only the heart is parted by two heart valves, the blood-
circulation in veins and arteries, many  organs and functions of the
body are parted in two, around a longitudal axis: arms, feet,
legs,  kidneys, lungs, eyes, ears, nostrils, hands, cerebral halves,
testicles and ovaries, etc. . Most of the longitudal axis extends along
the spine.

Moreso: this dual organization of nature is as well effective within the

subtle organs, the Chakras. They are called Lata'if (plural of Latifa) by
the Sufis 3. According to the teaching of  Yoga, at the right and left
side along the spine two channels are located, called Ida
and Pingala, interconnected spiraling, creating a third channel along
their cross points, called  Shushumna. With a cross-sectional view
from the top (or the bottom) we get exactly the

picture of our lying

Practice: to exercise the Zikr of Balance not only on the level of the
heart-Latifa, but on the level of each specific Latifa.

Variation: use the Elementary Breath on this.

Now we enter the third dimension: Following the logics of the subtle
organs we realize that we are not dealing with seven seperate
horizontal symbols, each of it fixed to its seperate  floor, but those
floors are connected. At each crossing, which together form the
channel of the Shushumna, energy jumps from one floor to the next
floor, from one plane to the other

plane, from one

to the nex.

. Here we recognize the spiraling organisation of the subtle

system, which again reveals itself in the organization of the DNS

double-helix.

Practice: if we practice the Zikr of Balance through the planes from

bottom to top, so energy jumps from one crossing of a plane below,
starting with inhalation, to the crossing of the next plane above, then
proceeding (with the inhale) into the left loop and so on. In the
opposite direction, from top to the bottom, energy jumps with the start
of each exhalation to the next crossing below, then entering the right
loop. With other words: energy moves spiraling  through the planes,
through the Lata'if, never linear. Real, substantial developement
never  runs linear. It is true: we always wish for the short-cut, but
natural developement does not  work like this, which is proved by
evolution. If energy is moved spiraling through the Lata'if  like this,
there won't be an overcharge or blow of fuses, like it could happen
with (forced)  linear activation of the Lata'if from bottom to top (as in
Kundalini-Yoga).

We all remember having done exercises with Pir Vilayat in that

spiraling sense, f.ex. with Shagall and Kasab.
This given description reminds of an atomic model, where an electron, submitted to high
pressure or heat, leaves it's fixed orbit around the nucleus to jump to, and connect with
some other atom or transforming to a new element or molecule. A new quality arises.

Practicing the Zikr in this way, we will be working intensely with subtle energie. I can tell from
my own experience: one gets addicted to this Zikr. It is intoxicating. And if spiritual
practices do not intoxicate us, what's the sense of doing it?

This is the path of natural wisdom.

The circular motion through the loops has, at the same time, a centrifugal and a centripetal
effect. With the centrifugal effect we get rid of „our“ nafs (Tadhkiya-i Nafs, purification
of the  self), we give them away to the outside (Fana'a). The centripetal effect gathers
divine  energy, which arises directly out of the crossing of the line, especially from the
heart (Baqa'a).

Again I want to remind, that this

is lying flat on the ground, like following the costal arches. In fact, the grafic representation of
the symbol is not able to picture this properly, nor my drawing below.
Grafic: Assad Splieth

On this level of meditation, in addition to Tasfiya-i Qalb, the cleansing of the heart, and
Tadhkiya-i Nafs, purification of the self, we open up, full of devotion, for the Baqa'a -
illumination of the spirit (Tajliya-i Ruh) at the very crossings.
Practicing this Zikr during night, I suggest to light a candle at the Baqa'a - side. At the Fana'a
- side, there is darkness.

Zikr of Balance

combined with Purification-Breath (Elementary-Breath) - Lesson

3

By moving through the loops (see: Zikr of Balance - lesson 1 and lesson 2 on
this

website), there are two possible directions, both of them describing a lying

„ This symbol is called the Lemniskate. In mathematics it is the symbol of infinity.

Mevlana Rumi, quoted by Pir Vilayat in: In Search Of The Hidden Treasure - A Conference
Of Sufis, framed by Assad

Internationaler Sufi - Orden

Zentrum Al - Wajid
 Assad Splieth

Nürnberg

clockwise
By studying the mystical traditions and by studying nature we learn that the
spin is  expanding, life giving, evolution, whereas the  counterclockwise spin is
turning within towards unity, involution, contraction.

This description pictures the dominant effects (see: The Mystic Spiral).

Therefore we have two possible directions to move through the loops. Whatever direction we
choose, we have to exercise according to the law of nature: either, expanding, clockwise spin
with exhalation  (downward into immanence), or, turning within,  counter-clockwise spin with
inhalation (upwards toward transcendence).

Remember the right-fist-thumb-law we learned from Pir Vilayat (if not from
instructions of physics in school): The erect thumb of the right fist, pointing either upwards or
downwards  indicates the direction of an electric current inside a conductor. This current
creates a  magnetic field, which field-lines are winding around the conductor in direction of
the fingers._

We can not turn within on the exhale, we can not expand on the inhalation (at least not on
one and the same level).

From this follows, that by changing the direction of the flow of energy through the loops, we
have to reverse our breathing. Change of direction and reversal of breathing in relation
to both of the loops make the difference between Jemal and Jelal (see below).

The energy moves spiraling up and down in both channels seperately, Ida (left side of spine)
and Pingala (right side of spine), and yet in combination through the loops, their
intersection  creating and vivifying a third channel, Shushumna. At the very cross-points of
Shushumna, the Chakras, energy is released by the fusion of the two counter-spins.

Extend exhalation! Do not pause at all after exhalation!

If you are able to move through the loops at the rhythm of the heartbeat, this would be most
beneficial. In that case do not hold the breath after inhalation. However, do not
overcharge  your concentration. Keep the instructions limited within your reach. First step
first. Start with the base.

1. Jemal energy

JEMAL
JELAL
1

This Zikr starts by exhaling into the right loop, that is to say with emptying, Fana'a.
Emptyness, Fana'a, is the precondition that Allah or divine energie may enter at the left side
by inhalation, Baqa'a. This is according to the instructions of the Kubrawiyya, from which this
zikr is said to originate. From  Allaudawla Semnani, a mureed of Nagmad-din al-Kubra, a
similar zikr is reported, but due to lack of  reported details identity cannot be stated ( see
footnote 2).

Die Fawaih al-Gamal wa Fawatih al-Galal des Nagm ad-din al-

Kubra, edited by Fritz Meier 1957
3

The naming of the Lata'if as subtle organs originates from Henry Corbin. See his work: En
Islam Iranien, especially Vol. III about the Lata'if - teaching according to Allauddawla
Semnäni. I am refering here to this system, whose structure is, except for the coloured lights,
analogous with the  Hindu-System. Both are analogous with the system of Pir Vilayat, only
the colours he uses are  according to the arrangement of the spectral colours (rainbow-
colours). From red at the bottom to violet at the height.

Lesson 4 of this course again pictures another Lataif-system.

JEMAL

Exhalation - left loop - clockwise Inhalation - right loop - counter-

clockwise Wazifa / Mantra: Ya Weheddo

We start by exhaling into the left loop (La ilaha), then, at the crossing, we start inhaling into
the right loop (illa 'llah). To speak in a generalized way, the Jemal-Breath means:

taking in of energy.

Both sides are directed towards the heart, inward. Therefore the Jemal part
(counterclockwise spin, Pingala, right channel) has superiority over the Jelal part (clockwise
spin, Ida, left channel). Both are combined in integrative cooperation and networking.

We charge our body, heart & soul with energy like a battery according to the levels, where
we practice this exercise.

For a conscious mind the working of Jemal - energy has four different aspects:

•    increasing receptivity, sensitivity and absorptive power; very integrative energy

•    assimilation of love, harmony and beauty

•    charging batteries with Jemaly-energie (strengthening all heart-qualities)

•After six days, God looked back at his / her creation and he /
she saw, that it was good.

Feed-back-system of consciousness, where reason is controlled by the heart.

The Jemal-energy is the motor of evolution on this planet. A clear overweight of Jemal with
striking impacts of Jelal gives the picture of plain nature, developping and
processing smoothly and slowly over billions of years.

Shadow: Jemal completely without Jelal would limit us to some

paradisiac but rather motionless state, where the whole system
seems blissful, but boring at the same time.
The original and first steps of developement of a foetus are all female, Jemal. Paradise,
double - x, no distinction.

2. Jelal energy
JELAL

Exhalation - right loop - clockwise Inhalation - left loop - counter-

clockwise Wazifa / Mantra: Ya Wahabbo

We start by exhaling into the right loop (La ilaha), then, at the
crossing, we inhale into the left loop (illa llah). To speak in a
generalized way, the Jelal-Breath means:

giving out of energy.

Both sides are directed outwardly and apart. In this case the Jelal
part (clockwise spin, Pingala, right channel) has superiority over the
Jemal part (counter-clockwise spin, Ida, left  channel). This
combination stands for separation, excellence of reason, and
inspiration.

The Jelal-energy has four different aspects:

•    giving away used and / or polluted energy (purification)

•       output in some Jelaly way (by thought, word, deed and action);
emission of energy to the front.

•    charging batteries with Jelaly-energy

•       creative power of creation. Ruptures, mutations, new inputs,

ideas, inspirations are  adding fresh energy, new gas to the motor of
evolution. Jelal is the apple from the tree of knowledge; disintegrative
energy

Shadow: If Jelal is overpowering Jemal, the ground-pattern gets lost,

like it is happening ourdays on this planet, reason rules without being
embedded within the guidelines of the heart. Danger! Whistleblowing!

Every human being combines and integrates in some way Jelal- and
Jemal-energies, which in fact are working simultaneously (it works
analogous with the chinese symbol of Yin- and Yang-energies). They
are hardly ever completely outbalanced, it is always a superiority
to one side, though this superiority may switch sides frequently.

The flow of Jelal- and Jemal-energies is not a linear flow or a one-

way flow, but circular flow. The energies are spiraling through the
loops of live. It is a basic misunderstanding of human desire, to wish
for linear processing and immediate results within all developement.
True developement moves circular (and cyclic), spiraling spheric like
a helix or vortex, Jelal- and  Jemal-energies incessantly working
together in whatever combination. The result of this  confluence is
becoming, being and decay in all its aspects: life and death, day and
night, summer and winter, male and female, light and darkness, bliss
and despair. Our wish for  love, harmony and beauty should always
keep in mind, that the so-called dark or bad sides of being and life will
be everlasting in some way. Hazrat Inayat Khan was very clear
about  that. It is our outlook, attitude and attunement which might
change due to spiritual practice.

Back to our practice: what happens by moving consciously through

the loops is a recycling of all energy, Jemal and Jelal. Alike natural
running water, it is all refreshed,  renewed and empowered by
spiraling and returning through the loops and, in addition, by opening
uncommon spiritual realms and energies while fusing at the very
cross-point of the spine, the chakras of shushumna, before changing
sides and entering into the next turning. Keep in mind that the center,
the basic drive of all this, is the heart. As long as we are living  at
Alam-al-Nasut, the physical earth plane, the heart in all its
dimensions is for us the  energetic center of the networking of all
planes of existence. The magnetic field of the heart is hundred times
stronger than that of the brain (see about this: Puran and Susanna
Bair: Energize Your Heart in 4 Dimensions).

In the mystic traditions WATER has always been a metaphor for

LOVE. This spiraling of energy through the chakras is very much like
the incessant swirling of free running water,  streaming in its natural
embedding, or the spiraling of our blood through the veins,
of electrons around their atomic nucleus. This is according to the law,
shown to us by Hermes Trismegistos:

As above so below.

Those are the Ayats, the signs, given to us by Allah. By

understanding them, following and practicing them in our lifes, we
approach our purpose in live.

It should not be us, or our striving for spiritual growth, which is

triggering off this process by willpower. Just let the process happen,
only keep it going consciously.

Now, while going through the subtle centers, the chakras imagine that
these crosspoints at the vertebrae of the spine are acting as
representatives of the heart, they work as the caliphs of the heart, the
markers of shushumna.

One certainly starts the practice with the purification part, that is to
say, the Jelaly proceeding. After having passed all stations, we repeat
the procedure in Jemaly way.  However, in certain cases we have
experienced resistance against a certain combination of  a specific
center with Jemal or Jelal. It depends on your energy level of a
specific center. In  that case work the practice in the chakra as you
feel appropriate, with Jemal or Jelal.

After all, friend, you have to find out by yourself. Believing in systems
will not lead to salvation. All they do is giving us orientation for our
own practice. There are several systems  about the working of the
chakras, the subtle organs, relating to a different number of
Lataif, differing colours, differing locations and differing spins (yet not
all understand the chakras as  spinning wheels). See about this:
lesson 2 and 4.

Earth Element
Inhale and exhale through the nose.

Purification with the element earth at Latifa Qalabiyya (Muladhara),

the root-center.

As long as we are not used to the practice we will be going through

the loops focussing at a certain moving point on the line. Again and
again and again. Exhaling right, inhaling left (Jelal).

Lateron, after some practice, focussing our concentration more at the

center, the chakra, the vertebra, the power station, we are aware of
all the energy-movement at both sides, through  both of the loops
flowing simultaneously, drawing out and pulling in energy from and to
the center.

At first follow the shape of the body, where the loops are identified
with the pelvis. Lateron, if you feel like doing so, widen the loops.

Jemal practice: connect with- and take the magnetic field of the
spinning earth.

Water Element

Inhale through the nose, exhale through the mouth.

Purification with the element water right in the Hara, two or three
fingers below the navel and inside the belly.

Keep the Qalabiyya going and add the Hara. At the back, the lines of
the loops follow the upper pelvic girdle and the sacrum. Once the
Hara is activated we understand the meaning of the word presence.

Whether this Hara is identic with Sahasrar and / or Latifa Nafsiyya or

not , could certainly be subject of discussion. But after all, it doesn't
matter.

Jemal practice, dive deep into the energy of fresh streaming water,
gathering at your hara as a vortex.
Fire Element

Inhale through the mouth, exhale through the nose.

Purification with the element fire: concentrating on the heart-area

including the solar plexus (south pole of the physical heart). The solar
plexus is called in Sufi-language the Latifa Qalbiyya, the Heart-Center
(sic!). The heart-area includes the solar plexus and the
physical  heart, with all the chest (called Anahata Chakra by the
Hindus and Latifa Sirriyya - the Secret, by the Sufis.

It is remarkable that the Solar Plexus is called the Heart-Center by

the Sufis. For many years I have been wondering about this and have
been asking teachers and so called experts, but nobody could really
explain this. Very strange, isn't it, because all our understanding
(and  our spiritual work) identifies the Heart-Center with Anahata-
Chakra, which by the Sufis is called Sirriya.

It is here, at the solar plexus, just below the ribcage, that the heart
feels the greatest and most transpersonal emotions; unconditional
love, inconsolable sorrow, unspeakable bliss,  unending communion
with all life.

(Puran and Susanna Bair: Energize Your Heart in 4 Dimensions).

The Solar Plexus is to identify with the Depth of the Heart.

Concentration of the exercise in this area touches the kidneys and

suprarenal glands at the back of the loops, the base of the ribcage at
the frontal turnings.

My understanding is, following here the masters of Heart-Rhythm-

Meditation, that the Anahata Chakra, or Latifa Sirriya stands for the
Hight of the Heart. This is the home of joy,  optimism and, very
important, glorification.
Here, the lines of the loops are drawn by the ribcage, before widening
the circles..

Jemal practice; after purification of the heart with Jelal, connect the
deep layers of the heart with fire and heat inside planet earth meeting
a bright shining sun illuminating the upper parts of the heart. Do not
radiate this light right away. Keep it inside (Do not try to give away
what you don't have yet).

Air Element

Inhale and exhale through the mouth.

Purification with the element air: concentrating throat- chakra, third

eye and crown chakra, separate or together.

We always keep the loops going, we already worked with at a lower

level.

We are practicing this exercise occasionally with the attendants of our

meditation-group. It is a very special experience to draw the lines of
the loops around the hemispheres of the brain  and connect them at
their bridge. A short-sighted man (like myself), who obviously
lacks energy at his eyes, should at some point draw the loops around
the eyeballs (to move the eyes following the energy through the loops
effect great relaxation)._

Jemal practice; this is the attunement of the madzub. A holy being

with highly magnetic presence, inmidst the crowd, but always silent,
modest and simple, not recognized by the crowd.

Ether

Inhale and exhale through both, mouth and nose.

Doing this and while moving through the loops, keep in view, if
possible, all the here mentioned centers together, or make your way
through one center after the other.
Now, we find two interconnected spirals situated along the spine, like
the double-helix of the DNA. We find alike in free flowing water (see
the genius Viktor Schauberger). And according to our guideline right-
fist-thumb, we inhale and exhale moving through the loops from
the bottom to the top and back to the bottom with Jelal-Energy.

Conclusion

Now the centers are cleaned up (Tasfiya-i Qalb, the cleansing of the
heart, and Tadhkiya-i Nafs, purification of the self),and, though we did
not aim to it in the first place, energized by Jelal. Once the purification
part with Jelal is accomplished one repeats the practice with
the  Jemal procedure. Now we continue accumulating specifically
Jemal-energy at all levels of existence. If the salik is, already by his
personality, overcharged with Jelal, which frequently  is the case in
our civilization, the effects of Jemal are clearly balancing.

After a while one is tempted to concentrate two separate spirals (ida

and pingala), running up and down the spine (see 2nd zikr at lesson
4). There are two basic energies moving through all of the connected
loops, depending on our concentration. The upward direction
elevates  earth tellurgic energy, the downward direction descends
heavenly subtle energy.

As long as one is not used to the practice, concentration follows a

certain energy-point moving within the loops or jumping from one loop
to the other (see lesson 2). This is perfectly all right.

The more one gets used to the practice, the more one becomes able
to keep the whole moving energy in view. In fact, the energy moves
all the time at every point through all of the loops simultaneously.

Why doing this? For what reason gather our concentration into spins
and spirals?

While concentrating on the intake of energy or the output of energy in

meditation, we are accustomed to imagine this energy being straight
lines or rays drawn in or radiating outward.  This imagination is
misleading. There is no straight line in nature. Neither space nor time
are straight. Space is curved and time is cyclic. If we put this energy
we work with into spins and spirals, with ourselves being the center,
we receive or radiate much more energy (in  whatever form) as we
were used to. The spiral is a natural and perfect catalyst. The
counterclockwise rotation around a center will always strengthen the
center (see f.ex. the revolving of the pilgrims around the Kaaba). It is
easy: we hold the concentration and the spiraling spin  is doing the
rest of the job by its innate power: this is the way Allah is moving, if
he / she is moving.

I have already refered to the organlogical significance (see: Zikr of

Balance - lesson 1 and lesson 2)

To end, I am presenting you some concrete examples: by pumping

water through a usual smooth and straight plastic pipe, the flowing
water meets a certain frictional resistance caused by the walls of the
pipe. Now, if inwardly the pipe is shaped in some spiraling form, the
frictional resistance decreases.

It is the same with love: if a man loves a woman (or inverse), and he
is behaving straight, confessing his love to her right away, in some
unimaginative way, he propably will meet resistance and reservation,
in spite both their waves might be in harmony. But if he starts flirting
with her, he is moving into creative spins which will certainly increase
a certain sparkling energy and lessen reservation.

(This is a touching example with smiling forehead. Remember that WATER is a metaphor for
LOVE).

I add a scientific example, concerning water, taken from the book: Niels Werdenberg:
Handling Water, 2006
Fig.3.4.2 Model of longitudinal vortex flow, its run and energetic pattern in a natural
waterw ay. This scheme shows the pulsating pool-riffle amplitude and the meandering
pattern as a result of the river's rotating spine. Under natural conditions, this energy
pattern is probably in  harmonic resonance with its channel geometry'. Where
dragging force and velocity increase, a pool  results, and where dragging force and
velocity decrease a riffle results. The vital energy gathered during the spiralling vortex
flow of charged particles, is released in a discharge before the flow  alters its spin.
Note that Fig.3.4.1 shows an outtake of this pattern with the focus on
temperature. Fig. translated and adapted from Coats (1999)

The dance of life is an always and endless spiraling and spinning.

 Internationaler Sufi - Orden

Zentrum Al - Wajid

Assad Splieth

Nürnberg

Zikr of Balance Lesson 4 - 2nd Zikr with Lataif

Up to now we have been dealing with different modes of the Zikr of

Balance, different modes of moving through one loop or several
loops, and it"s combination with the Purification Breath. With constant
practice one comes to experience that the two parts of a loop tend
to  seperate, moving apart, and thus becoming two circles, one
spinning contrary to the other. They still keep in contact, but now the
Zakir (the one who is working the zikr) experiences and discovers the
seperate qualities of each of the spinning cercles more intense.

Thus the Zakir moves from the 1st Zikr of Balance to the 2nd Zikr of
Balance.

2nd Zikr

From the technical point of view the Zakir, sitting on the ground,
moves, with the upper part of his body, his head and his
concentration, in a simple cercle which spins either counterclockwise
or clockwise. This is easy to imagine while picturing a clock, lying on
the ground in front of the Zakir, the faqce to the top. With an upright
clock (with clockface to the front) the number 12 is at the top, the 3 at
the left side, the heart side, the 6 at the bottom and the 9 at the right
side of the zakir.

The clockwise turning gives out energy, is expanding centrifugal,

creativ, purifying and investing into variety. This is the dominant
movement of the 1. Zikr done by the Sufiorder  International or the
Chistiyya. This is the Jelali way.

The counterclockwise cycling draws energy in, turns concentration

inwards, centripetal, towards unity. This movement is like the turning
of the Mevlevi Dervishes approaching Allah  in their hearts while
whirling. If we spin this way with open eyes, the surrounding seems
to spin opposite to us. Again, there are both directions spinning at the
same time (within our being). This is a mirror image of universal truth.
Both spinning directions are, at the realms of creation, always present
at the same time. Everywhere. From eternity to eternity. We
know about this truth deep inside. This should be our conscient focus
and remembrance all life long.

There are Sufi-Tariqats, performing their Zikr, the dominant

movement, in a counterclockwise way.1 This is the Jemali way.

This counterclockwise practice makes sense at the very beginning of

a retreat process, right after purification (by Jelali-proceeding f.ex.) to
turn within, to rise and approach unity, whereas the clockwise turning
is appropriate toward the end of a retreat, where the Divine

Qualities are brought back into everyday life, to shine forth into the
world through our now purified, uplifted and refined personalities.

Before proceeding to explain the method whereby the Dhikr is made

first to rotate and then to circulate throughout the bodies of the self,
we must explain the 'backward' flowing  motion. Simply put, it is the
motion of returning all things to the 'heart': the movement  from
without to within. It is analogous to Arabic writing which proceeds
from the right and  moves toward the 'heart' in contradiction to
Western writing which proceeds from the left,  or the heart side, and
moves 'outward'. It also counters the direction of 'clock time'; a 'time'
which, in the effloresence of its decay, is the decomposition of an
'earlier' time and a profanation of the eternal 'present'...
From a 'scientific' perspective this 'backward' inward flowing motion is
the functional reversal of the second law of thermodynamics which
postulates the continual decay, degeneration and disintegration of all
things: a clockwise, 'outflowing' or 'downflowing' motion, an  external
descent into barren vain 'actions' and unconscious 'activities'.

The 'backward' or 'inflowing' motion, on the other hand, is integrative

in intent and by nature; it seeks to return the self to its source and
origin, to restore the throne and kingdom to its rightful and true ruler:
to return from dispersion to collectedness, from  motion to stillness,
from agitation to tranquillity, from noise to silence, from shadows
to the light, from the many to the One. 5

I like to present a wonderful description of the Shadhiliyyah-Darqawi-

Tarikat, which shares their special practice of this 2nd Zikr with us in
detail:
5 The Shadhiliyyah -Darqawi Handbook, p. 53

Taking refuge within this zone of safety one concentrates on the

centre of the sole or the big toe of the right foot and begins from
there to draw a deep smooth breath concentrating on the words
LA 'ILLAHA 'ILLA LLAHU in a rotating circle, and at the same
time visualizing that the  breath one is drawing into the core of
oneself is rising, purifying, harmonizing and suffusing the entire
body with radiance and a silent resonance....

Circulation of the Dhikr (seen from within )

This breath, drawn through the right nostril, must traverse the
body until it reaches, with the sound of HUW, that point between
and slightly above the eyes known as the heavenly heart. At this
point the breath should be retained like a  drop of water on the
tip of a leaf and then be  smoothly released through the left
nostril,  traversing ¡nits descent the whole body and all  of its
centres and flowing  out through the sole or big toe of the left
foot.
The words and sound attached to the downflow are MUHAMMADU-
R-RASULU-LLAH which  arrives at its destination and departs the
body  on the sound of AH. As it descends one  visualizes that the
entire subtle body (Latifah Qalabiyyah) is being washed and purified.
The subtle matrix upon which the outer physical body is formed is the
barzakh body built of the sum total of one's lifetime impressions; it is
the body which survives the physical body, (not the true resurrection
body), in which one dwells in the barzakh until the Day of
Resurrection. 2
Circulation of the ‘Dhifr ( seen from within }

Breathing through each nostril seperately refers to the two channels

Ida and Pingala, as were already presented in Lesson 2 and 3. Left
nostril: Ida, right nostril: Pingala. This above  exercise is a very
energetic one. To get it started one might prefer to stick to
regular breathing through both nostrils.

After the rudimentary and poor introduction of the Tariqa Oveyssi,

here we meet again the strong emphasis of a connection between the
heart and the 3rd eye (with the words of the  Shadhiliyyah: between
the throne (al-'arsh) of the Latifah Qalbiyyah Mun ‘akisah and
the heavenly heart). The strong emphasis of exactly this connection we find as well
in the teaching of Hazrat Inayat Khan.

I like a variation to this practice, inhaling energy from the earth and
from the heavens simultaneously (counterclockwise), the cycles
meeting in the heart. Hold the Breath. Then the clockwise exhalation
is breathing out circles from the center of the heart like
expanding  circles which float outwards after having thrown a stone
into unstirred water. This movement  (inhalation: inward coil-winding
counterclockwise; exhalation outward coilwinding clockwise) reminds
to a kind of pendulum or flywheel.

The clockwise spin may be concentrated as mere negation, as the

Shadhiliyyah seems to understand it (“La"meaning “No’), in contrast
to counterclockwise affirmation, but, as I have pictured here all along,
there is clearly more to the clockwise spin: purification,
creativity, innovation, success, making God a reality in everyday life,
all this is within the potential of the clockwise spin.

Interesting enough, that the Shadhiliyyah is mentioning the Subtle

Centers or Chakras, the Lata if (this is the plural form, singular:
Latifa), and the circulation of the Zikr through these Lataif:

In the course of the inward journey one reaches different centres.

Each is a universe; each must in turn surrender and submit. Each
individual cycle begins with negating the contingent  reality of that
centre with LA 'ILAHA then passing 'upward' through the horizon of
'ILLA  followed by the affirmation of the higher by The Highest:
ALLAH, subhanahu wa ta'ala. Halting (waqaf) at that point, one then
'returns' from that ascension (ma'raj) as the praised  one
MUHAMMAD, blessings and peace be upon him, the RASUL o f
ALLAH, with the  message of voluntary surrender to Allah. Each
centre in turn surrenders, becomes 'Muslim',  finds peace and says
AH. The 'self of each centre returns to its original state of 'Islam
and thus does one negate and transmute all that is contingent in the
Face of theAbsolute.3

What the Shadhiliyyah calls a surrender of the centers, the Lata'if, I

prefer to call an annihilation of the nafs-parts of each of the centers,
the shadows. Purified, the centers  become Muslims, that is to say,
they discover their true luminous being, their true Self, and  thus
return to their original state of Islam, which means, they connect with
the unveiled Divine.

Once the light has begun to circulate throughout the body, the dhikr
rotates by its own accord. Whenever one returns to the concentration
is as though one had not gone anywhere.  In this way the dhikr
becomes easy and without effort. Indeed any effort at this point
is  counter-productive. This 'Cessation of Self-Direction' requires the
utmost subtle and delicate  sensitivity to what is in fact the internal
reconciliation ('islah) with renewal (tajdid) of, and  rebirth ('ihya) as a
being of light which is one's malakuti self, of which this worldly self is
but a shadow and witness. 4
5

The following illustration pictures the different Lataif with their

corresponding earthly and higher planes (above) and several models
to work with them according to the Shadhiliyyah -Tariqat (below). 9
This is a different concept of Lataif compared to the the one I was
talking about in the foregoing lessons. This one is more differentiated.
One of these models seems picturing the Lata if being cercles with
opposite spin, which reminds us of the Hindu-model, which
understands the Chakras being turning wheels,  spinning each in
counter-direction to the other. Unfortunately we have only this
picture without much explanation.

The following illustration, taken from the Handbook shows the Zakir
sitting, from behind.
Yet we find a closer explanation of figure 18 - 3 and 3a:
This practice rides on the breath of MUHAMMAD in through the right
nostril whilst simultaneously it is seen written across the breast from
the Latifah Sirriyah to the Latifah  Qalbiyyah in silver on a green
ground with RASULU-LLAH on the outbreath through the  left nostril
bathing and cooling the -body- Alternatively there is the rotation of the
four  letters MiM, HA, MiM, DAL in a diamond proceeding from the
Latifah Ruhiyyah to the  Latifah Sirriyah to the Latifah Atifiyyah and
ending in the Latifah Qalbiyyah (that is to  say, counterclockwise;
Assad).

The letters move in procession around the throne (al-'arsh) of the

Latifah Qalbiyyah Mun ‘akisah which is the reflection of the Heavenly
Heart (Qalbiyyah Malakutiyyah) in the void that exists between those
four spheres (figure 18).

In that void the Name of ALLAH radiates forth reflected in the well of
one's being from the Hidden Self of the Latifah Khafiyyah. Here we
touch upon the internal actualization of the ayat of Light in Suratu-n-
Nur (24:35-7) and the mystery of the lamp, the glass, the oil, the light
itself and its unique polar nature being neither of the East nor of the
West. Please understand these intimations ('isharat) are in no way to
be considered exclusive or limiting. The map we have provided is but
an imperfect guide to the Subtle Body which is  vast and exists in
many different times and spaces a veritable mansion of many rooms;
it is not a -thing-, rather it is an ‘interspace’ in which life is lived both in
this world and the  world ‘between’ where you are seated inside the
lamp of your self gazing out through the glass upon which the Name
is written. 6

It is important to understand that the systems of Lataif / Chakras and

subtle bodies should not be understood as fixed and clearly defined
objects or organs, but as an interspace,  where different lights are
interwoven with flexible radiations and a range of
possible  manifestations, all of this according to the capacity of the
zakirs's own creative imagination.  Beside different Lata'if-Systems,
grown in different cultures, which already differ by the mere  number
and order of Lata'if, 11 we find as well different arrangements of
coloured lights.

The same is true for the Zikr. In fact, throughout the mystic schools
we find an enormous variety of different Zikrs. The Sikhs call it
Simran, the Christians Heart-Prayer, the Baha'i call  it Dhikr as well,
there are similar repetative practices of remembrance within all
other religions (the practice of the Buddhists, named Vipassana is a
powerful Zikr of mere negation - “La”). I am not sure about a practice
in jewish religion: The constant and repeated bending  of the upper
part of the body which the orthodox jews practice while studying the
Thora, should this, as such, be taken as an analogy to the Zikr?

The yearning for remembering our Lord, our divine origin, is, refering
to practices meant to approach them, by no way limited in number of
technics or concentrations.

Therefore we seek orientation by the masters, who walked these

paths before us. But many masters walk many paths (which finally all
must lead to the same goal).

As consequence I try to understand the basic stepping-stones, the

basic and central, always organlogical energies moving the Zikrs,
energies, which are the most valuable and the most  efficient to
support and shape our path. Knowledge about this does not replace a
strong and unshakeable concentration and meditation, which usually
leaves much to be desired.  Nevertheles it is advisable to walk this
path with the best fitting and supporting garment  available. And
maybe not walk it, but fly it (with no intention for a short-cut, but flying
seems to grant a wider perspective).

After all, the Zikr practiced in the Sufi Order, especially the first Zikr,
turned out not being satisfactory to me. There was a time, I practiced
this a lot - without real understanding. This  was not without benefit
but I often felt a little sick, while doing this Zikr. Unfortenately I
never got valuable answers to my thus referring questions.
In my life I have made the experience, that I have to find the answers
to my questions myself, within myself and for myself - ya Wajid. If
these answers might be helpful to others, so much the better.

Now, I understand what I am doing, within the limits of my mind. And I

love the result.
 Internationaler Sufi - Orden

Zentrum Al - Wajid

Assad Splieth

Nürnberg

Zikr of Balance -

Lesson 5 - The Zikr, Source of Creation

Another chapter is spinning from inward out. By this kosmo-logical

view now the cercle closes with the organ-logical view, presented in
lesson 1: now I am going to offer a trip to the heights of physics and
the depth of archaeology and mythology.
We clearly trace this Zikr of Balance being the first element of
creation. I will explain this by presenting, what in german language is
called Atherwirbeltheorie. I am not quite sure, how to  translate this.
The closest approach might be Ether-Drift-Theory,or Ether-
Vortices-Theory according to my bibliography around the subject of
Ether / Aether.

This theory will be followed by an exquisit and basic Zikr - Yantra -

Meditation.

The Ether-Vortices-Theory

I will not discuss here the rise and development of theories around
Ether or Ether-Vortices since the old Greeks. There are already
plenty of publications. Everybody can check this in the work of Dr. H
Seiler, published 1997 at the journal emotion, Raum, Zeit, Leben
und  Materie - Geschichte und neue Perspektiven der
Ätherwirbeltheorie. My arguments  in this paper, with citations and
pictures, relating to this theory, are taken from this work, if there are
no other indications.

The current physics postulates the law of entropy, which says, that
order is followed by disorder, creation is followed by decay. But how
does order or creation come into existence?

Helmholtz (1821 - 1894) furnished the purely theoretical and

mathematical evidence for structures of vortices, spinning in a
frictionless medium, would last infinitely. In our time this  can be
proved experimentally in supraliquid helium. Lasting vortices arise
spontaneously from this practically frictionless medium. Order is born.
This creative principle of emerging  vortices has been refered to by
many philosophers and investigators since the old Greeks,  beside
Wilhelm Reich by many alternative physicists and other scientists.
According to H. Seiler, by those dynamic effects of vortices one can
easily demonstrate, without further  theoretical assumptions, the
creation of mass-particles within ether.
The vortex, as an orderly and stable flow-structure, could then be
taken as the basic element within the space of ether.

Abb 7:

Anziehende oder abstoßende Wechselwirkung zweier in einer Flüssigkeit nebeneinander

gegensinnig oder gleichsinnig rotierender Zylinder nach Weyher und Bjerknes Attractive or
repulsive interaction of two cylinders rotating in a liquid in opposite directions or in the same
direction according to Weyher and Bjerknes

Above illustration shows the flow-interchange of two, in a liquid (or

the air) rotating cylinders. Left side: the harmonical, each other
attracting interchange of the 1. Zikr - Jemal. The opposite movement
of the 1. Zikr - Jelal (without illustration) would lead to the same
result: attracting, harmonical flow.

Right side: repulsing, disharmonical flow-interchange of the cylinders,

both rotating clockwise. The counter-clockwise rotation of both
cylinders (without illustration) would lead to  the same result: The
meeting flows of both cylinders cause repulsion and disharmony.
Abb. 10: Zweidimensionale Darstellung einer aus vier Wirbelelementen aufgebauten
symmetrischen Strömungsstruktur. Diese im Äthermodell einem neutralen  Massepartikel
entsprechende Struktur wird durch die parallele  Strömungsrichtung ihrer unmittelbar
benachbarten Wirbelelemente stabilisiert und weist je zwei einander gegenüber liegende ein-
und ausströmende Pole auf.
Two-dimensional representation of a symmetrical flow structure made up of four vortex
elements. This structure, which corresponds to a necessary mass particle in the ether model,
is stabilized by the parallel flow direction of its immediately noticeable vortex elements and
has two opposite one another and legendeus one.

Twodimensional illustration of a symmetric flow-structure build of 4 vortices. At the ether-

model this structure corresponds to a neutral mass-particle. It is stabilised by the parallel
flow-direction of the  directly neighboring vortex-elements and shows two opposite
instreaming and two opposite outstreaming poles.

Above illustration shows four harmonical interweaving vortices,

already a stable, as it were autonomous flow-system in balance. All
four vortices have attraction, a suction to each other.

If we identify with the two vortices below the horizontal line, we can state from this
perspective: Jelal (below) meets Jemal (above). If we turn the whole picture about
90 degrees, then Jemal (below) meets Jelal (above).

If we stick to the above illustration, energy enters from the top and the bottom and is leaving
the fourfold structure to the left and to the right. The streaming energy is moving with
the  form of a cross: terrestrial energy (from below) is meeting heavenly energy (from
above). Both constitute the vertical axis (of the direct connection

The confluence of terrestrial and heavenly energy (at the subtle centers f. ex.) triggers off
energy into the horizontal axis (of human existence - alam al-Nasut)

We can now imagine groups of each other attracting fourfold vortices:

The fourfold vortices of each version have harmonical and attracting flow-direction towards
each other. Each version as such, multiplied infinitely into all directions, unveils the Zikr
of  Life, creativ, life-giving, with steady structures, and, following the Ether-Vortices-
Theory,  finally creating matter. On the other hand, the vortices of both versions brought
together in  combination, (as illustrated above, the right structure of version 1 with the left
structure of version 2) do not harmonize with each other. They behave repulsive. 7

In the past, ether-models and ether-theories were hardly taken for serious-, and mostly
ignored by predominant school-physics. This is the usual blind mechanism within
sciencebusiness: New ideas and innovations which do not fit into prevailing schemes, are
ignored or  opposed with unfriendlyness. This mechanism comes to an end only if those
ideas and innovations are proved again and again by ever new researches of (networking)
scientific departments, and thus cannot be ignored any longer.

Concerning the suppositions of the Ether-Vortices-Theory all along, one has to

remark that school-physics itself is working ourdays with the supposition of Anti-Matter,
which is meant to  fill the “empty” space of the universe. If this unknown and unproved
quantity, of which  scientists only know that it must exist, is called ether or anti-
matter, what's the difference, after all?

The motive of the spiral within cultures

The use of the spiral-motive can be traced back to the oldest,

prehistoric cultures. It is as well often present at archaic cultures of
our time. Widespread researches have been done,  especially about
the cultures of the Trobriands (Malinowsky, Wilhelm Reich), the
Maoris, the  Aborigenes, the Indios, investigations about pictures of
shamans, etc. The use of the spiralmotive can be proved for the
megalith-culture of the neolithic period of stone-age. This is a  fact,
which has, together with wishful thinking, misled quite a few well
motivated (female)  researchers and students of this subject in
jumping to ethnocentric interpretations,  conclusions and projections.
One thing is certain: the frequency of the presentation, the variety of
the shape of the spiral-motive are proportional to the expression of
matrilinear and  matrifocal structures of archaic societies (of the past
or the present)

It is however amazing to meet our Zikr or ether-vortices again, even

in the above presented fourfold form, in a megalithic temple of
Europe's oldest civilasation at Malta (~ 3000 BC):
Abb. 13 Fourfold spiral-pattern from the main temple of Malta, Hal Tarxien

.... At the main altar and the inside walls one does not find ... images
of Gods, but merely a  great variety and very skilled carved
beautiful  relief-presentations of spirals. Here again we  find all
transitions from a straight orderly pattern to rows of spirals with more
unbound  streaming-patterns, and finally to pure wavelike  streaming-
lines.

Abb. 13 shows even more: a still higher organized structure of order

presenting a combination of four, by their orbits overlapping spirals.. 8

Jemal (below) meets Jelal (above). This corresponds exactly to the

above Version 2.  Only here, the Jemal-spirals seem to be rooted  in
the earth, whereas the Jelal-spirals are  rooted in the heaven. The
pointed background of the stone could represent the medium of ether,
but this is pure speculation.

We are witnessing exquisit sculpture-work of old. I am reluctant to call

this a work of art, because art was maybe not the intention of those
people, to carve these spirals. We simply don't know.

Yet we have knowledge of the cosmos of the Maoris:

Essential for the cosmos of the Maoris is an unseen »other reality«,

called »Te Kore«, which gives birth to the material world. The state of
Te Kore with its creative potential of life is represented by spirals and
a Goddess of Creation, who does not seem to have a male  partner
(see Abb.21) 9
Abb. 21: The world in the state of »Te Kore«. In this state of pre-existence only a Goddess of
creation exists, here presented as a female catlike being, and a cosmos filled with spirals.

This picture, where I can recognize neither a cat nor a Goddess, is of

a rather bad quality. Nevertheless the spirals are rather obvious (the
two Jemal-spirals of the complete craftswork insinuated, those many
smaller ones obvious). The primordial Goddess of Creation of
the Maoris corresponds to the Goddess Gaia of the Greeks, and, as
abstract illustration,  corresponds to the 1st. Zikr Jemal, the double-
spiral above the horizon pictured above as Version 1.

We have sufficiently traveled now in the realms of physics,

archaeology and mythology, coming back home again to the land of
mysticism.

The first Zikr of Balance as mirrored archetype

The mirror is a widespread motive in mystical traditions, because of

its quality of emptiness (from the ego) and its ability to reflect (to take
in) precisely, without loss, whatever one puts  in front of it. Become
empty like a mirror (or a glass), to be able to absorb God, is the credo
of the mystics through the ages. Yet: an empy mind is necessary, but
not sufficient. The mind of a baby or still a toddler is rather empy (of
ego or personality), but this mind is  floating in the ocean of the
mother's mercifulness, at the mercy of its waves. A blind mirror.

The accuracy of a mirror's reflection depends on the emptiness of the

mirror as well as of the polish, clearness and quality of its surface.
The mystic wishes therefore to polish the mirror of his mind, to pierce
through the 70 veils (according to a tradition), which God has
installed  between him and us for our own protection. Without this
protection, the immature mind would  burn facing the brightness and
intensity of the divine light

Quite a few practices exist, aiming not only to produce silence and
emptiness within the receiver, the mirror, but to support the
development of spiritual power, balance and stability.  This is not
realized by a mere effort of force, but by constant training, by
incessant polishing. Mirroring is something to be learned.
Jelal meets Jemal

Jelal meets Jemal

We identify with the 1. Zikr Jelal (below the horizontal).

The movement of the 1. Zikr Jemal (above the horizontal) is an exact
mirror-image of Jelal. The horizontal at the middle signifies the mirror.
The job is now to keep in view the whole spin of both sides of Jelal
(below) on the exhalation, and then, at the moment inhalation starts,
to switch to the upper part, following the whole of Jemal.

This only seems to be difficult at the very beginning. One may  start
with open eyes, using the opposite illustration as object of meditation
(Yantra). With some practice one may proceed with eyes closed.

It is certainly a question of perspective: the divine transcendent

movement (Jemal - above) is reflected at the human plane as Jelal
(immanence - below). And just the opposite way  there works, by
back-reflection, a recycling back to the source. This “transmission”
by  reflection is independent from the known laws of causality, yet
there is likeness to what is  called synchronism by C.G. Jung. The
genuin powers of the spinning spirals (Zikrs) are  “transmitted” by
reflection to the other side (dimension) in the moment of the reversal
of  breathing. This is the clue. Do not focus upon transmission, but
only upon reflection. We do not know how this “transmission” works.
And we do not need to know. It works, that is important.

As above so below, we herewith experience the original revelation

through the divine mirror of the pure, clear, balanced and empty mind
by the basic element of creation, the Zikr of Balance. This Yantra is a
royal Yantra. By practicing it, the most elementary existing energy-
pattern is reflected into our psyche, as a whole. Thus transcendence
and immanence work  simultaneous in perfectly reflected
synchronism.

After having adjusted this movement with the breath, add the
heartbeat. This perspective opens up beyond our usual perspectives
of human experience. But if you start thinking, you get lost.

Turning these fourfold vortices about 90 degrees will be leading, in all

its parts, to the opposite streaming direction. As Pir Vilayat remarked
concerning his 40-days Zikr-retreat at Ajmer:

either you get illuminated or crazy.

Would not both be preferable instead of staying normal?

By this my task is accomplished. May Allah grant it to be satisfactory.

Assaduddin Splieth Nuremberg, 24.06.2010

Suffering from seperation I send out my messangers, again and
again,

Taking back into myself those, who plunge into the maelstrom. Unity
is our home, we ever long for it.
Thus is my yearning from eternity to eternity.

Never cease turning, oh seeker, and die within my loving Heart.

Attachment: Bibliography

Bibliography Lesson 1
 

Hugo Organismus und Technik,

Kükelhaus
Gegen die Zerstörung der menschlichen Wahrnehmung, fischer alternativ
1979

Fritz Meier Die Fawäih al-Gamäl wa Fawätih al-Galäl des Nagm

ad-din al-Kubra,

published 1957

Bibliography Lesson 2
 

Henry Corbin En Islam Iranien, Vol. III - Les Fidèles d amour - Shî
isme et Soufisme

Editions Gallimard 1972

Pir Vilayat Correspondence Course in Meditation

Inayat Khan
Lesson 31 : Working with the Chakras

Pir Vilayat Leaders Manual Vol. II about the Chakras

Inayat Khan

Bibliography Lesson 3
 
Puran and Energize Your Heart in 4 Dimensions, LHM edition, Tucson, Arizona,
Susanna Bair 2007

Jill Purce The Mystic Spiral - Journey of the Soul 1990

Niels Handling Water, 2006 -

Werdenberg *
An approach to holistic river rehabilitation design

Executive Master of Environmental

Niels Werdenberg ist
Technology and Management

© University of Applied Sciences Northwestern Switzerland, FHNW

Pir Vilayat In Search Of The Hidden Treasure - A Conference Of Sufis,

Inayat Khan
Tarcher / Putnam 2003.

Assad Splieth * Das System der Lataif - Chakras - nach Allauddawla Semnäni 2005
http://www.whistleblowingsufis.org/

Bibliography Lesson 4

Dr. Mir Valiuddin

Contemplative Disciplines in Sufism - East-West Publications 1980

 

Shadhiliyyah - The Shadhiliyyah -Darqawi Handbook

Darqawi Tariqa

M.K. Hermansen Shah Wali Allahs Theory of the Subtle Spiritual

Centers, Journal of Near Eastern Studies 1988.
Bibliography Lesson 5
 

Dr. H. Seiler * Raum, Zeit, Leben und Materie -

Geschichte und neue Perspektiven der
Ätherwirbeltheorie, published 1997 at the journal
emotion 12

Dr. H. Seiler * Spiralform, Lebensenergie - Moderne

Physik und Archäologie auf den Spuren
eines Zusammenhangs published 1992 at the
journal emotion 10.

Dr. H. Seiler * Magnetismus und Aetherwirbel

Experimentelle und theoretische Hinweise

auf einen Zusammenhang

2006

Mark Miceli Farrugia * Europe’s Oldest Civilization: Malta’s

Temple-Builders

SAFE (Schweizer Kompendium der Wirbelphysik - Version 1,

Arbeitsgemeinschaft 1999 .
für  Freie
Energie) www.safeswiss.org

André Waser * Der Äther in der Naturwissenschaft, Schweiz

2000

Viktor Schauberger * Unsere sinnlose Arbeit

 Wiederveröffentlichung einer Abhandlung aus dem Jahr 1933
Originaltitel:

Unsere sinnlose Arbeit - Die Quelle der Weltkrise Der Aufbau

durch Atomverwandlung, nicht Atomzertrümmerung  ©
Schauberger-Archiv und J. Schauberger Verlag, Bad Ischl
2001 3. Auflage 2003.

Works with this symbol ^ can be downloaded for free from the internet (one acces is
www.scribd.com)

for many different kinds of Zikr, see: Dr. Mir Valiuddin: Contemplative Disciplines
in Sufism - East-West Publications 1980
2

In Islam Barzakh signifies the condition of the soul after the death of the physical body and
before resurrection. (Generally spoken Barzakh translates as “a state in-between”). Yet
Barzakh is more: a separate plane of  existence (mundus imaginalis), where beings of the
plane below (Nasut) may meet with beings of the plane above (Malakut). Direct meeting of
these beings outside Barzakh seems hardly possible.

   illustration and text: ibid, p. 54

   ibid p. 55f
5

   ibid. p. 233
6
ibid. p. 57

^Concerning the development and refinement of the Lata'if - model in

time, see: Shah WaliAllahs Theory of the Subtle Spiritual Centers, by
M.K. Hermansen, Journal of Near Eastern Studies 1988. This theory
as a whole is too sophisticated. It is very conceptual rather than
practical.
7

a good introduction into the physics of vortices is:

Kompendium der Wirbelphysik - Version 1, of SAFE (Schweizer

Arbeitsgemeinschaft für Freie Energie - www.safeswiss.org) 1999 .

quotation and picture from: Hanspeter

Seiler: Spiralform, Lebensenergie -
Moderne Physik und Archäologie auf den Spuren eines
Zusammenhangs, published 1992 at the journal emotion 10. Translation: Assad
9

quotation ibid., translation Assad

 

1. The Zikr
2. JEMAL
3. JELAL
 Table of Contents
The Zikr
JEMAL
JELAL