- Sufi practices. The general rules for performing the exercise are as follows

At the initial stages of psychoenergetic practice, the sheikh offers the murids a variety of exercises to develop the ability to concentrate, to stop the continuous flow of thoughts and achieve a "mental pause", and work with figurative representations is also carried out. Then the use of various psychophysical exercises begins: rhythmic movements to music, Sufi whirling, etc.

The use of all this arsenal of means gives an excellent cleansing effect, develops the energy structures of the body (in particular, the anahata chakra).

Some of these exercises induce "fine-tuning" of the body, mind and consciousness, leading the practitioner to an ecstatic state called khal by the Sufis. There are different types of Hala. Most often, the ascetic acquires such types of this state as: kurb - a feeling of closeness to God, mahabba - a feeling of ardent love for God, hauf - deep repentance, shawk - a passionate impulse to God, etc.

Let us explain what some of these practices are.

Dervish dances, for example, require the participants to completely liberate the body and achieve a complete "mental pause". Against the background of this emancipation and meditative attunement of consciousness to the perception of the Creator, harmonious "spontaneous" movements arise. They are not planned, not set from the mind, but come as if spontaneously.

As a rule, dervish dances are performed using meditative music or meditative chants. This gives the appropriate mood to all the dancers and brings the prepared participants to the state of khal.

Another interesting technique is Sufi whirling. It allows you to withdraw consciousness from the head chakras, which contributes to entering the state of khal. There are various modifications of this technique. Whirling can be carried out with music or without it, using mantras, without a certain concentration or with concentration in certain energy structures of the body.

In the latter case, whirling can contribute to their development and improvement. The general rules for performing the exercise are as follows:

1) you can start no earlier than 2-3 hours after eating;

2) whirling is carried out in any convenient direction against the background of complete relaxation of the body;

3) open eyes are fixed on one of the raised arms, or they are defocused altogether;

4) whirling is carried out in an individual rhythm, with the most smooth entry and exit from the exercise;

5) in case of a possible fall while whirling, it is necessary to roll over on your stomach and relax;

6) relaxation is necessary after the exercise;

7) also requires complete "confidence in the technique", complete "openness" during the exercise. Its duration is determined individually and can vary from several minutes to several hours.

At the "mature" stages of the tariqah, intensive work is carried out to develop and improve the energy structures of the body. If we use Hindu terminology, we are talking, in particular, about the chakras and nadis (meridians). At the same time, special emphasis is placed on the development of anahata, the chakra responsible for the production of emotional "heart" love.

One such technique is laughter meditation. Its participants lie on their backs and completely relax. After meditative attunement, they place one of their hands on the anahata area, the other on the muladhara area, activating these chakras. Then those present begin to conduct waves of soft, light light-laughter through the body (from mooladhara to the head chakras).

Laughter meditation has a purifying effect and promotes the development and improvement of the chakras, the middle meridian, if, of course, it is carried out at the proper level of subtlety.

Also in Sufism, dhikr is very widespread. Variants and modifications of dhikr are very diverse - in accordance with the traditions of this or that brotherhood or order, the skill of the sheikh. The dhikr is conducted as follows:

All present stand or sit in a circle. The Sheikh gives a meditative setting and then, at his direction, those present begin to perform a series of exercises replacing each other. These exercises are rhythmic movements performed at an ever faster pace (for example, bends, turns, body rocking). The movements are accompanied by the recitation of prayer formulas.

In some orders, brotherhoods, during psychoenergetic training, music and singing are of exceptional importance. It is believed that music - the food of the soul (giza-i-ruh) - is one of the very powerful tools that contribute to spiritual progress. Music is widely used, encouraging the body to "spontaneous" movements (tarab), contributing to the entry into deep meditative states (saut), etc. In a number of orders and fraternities, daily listening to music has been introduced, collective lessons with vocal performance of mystical verses (sama), ecstatic dancing to music, etc.

The effectiveness of these techniques is achieved, among other things, due to the fact that meditative work is carried out not only with the use of motionless body positions, but also against the background of movements.

Due to the complex use of various methods, several "centers" of the human body are involved at once: emotional, motor, intellectual. The well-coordinated, harmonized work of the "centers" opens up opportunities for a quick change in the psycho-energetic state of students.

In addition to the usual methods, there are also "high-speed" techniques of spiritual development in Sufism. Through these secret techniques, the murid can make a very rapid advance. They apply only to those who already have a sufficiently high psychoenergetic readiness.

The Sufi meditation tradition is very rich and varied. She has accumulated colossal experience in working with the body, mind, consciousness. In this ancient tradition, the ways of cognition of Wajad (in Hindu terminology - Samadhi), and techniques for achieving the correct "crystallization" of consciousness in higher spatial dimensions, and techniques for mastering Fana-fi-Allah (Nirvana in the Creator) have been developed.

Sufism has a lot that is original and original. But, despite this, its striking similarity can be traced to the spiritual traditions of other world's best religious schools and trends - the similarity of goals, ways of their implementation and even methods. This can testify to only one thing: that the basis of Sufism and Hesychasm, Taoism and Buddhist mysticism, classical Hindu yoga and the path of the Mexican school of Juan Matus, as well as some other directions, are based on the same patterns of spiritual development.

They are only realized in different ways in certain cultural and historical conditions. Therefore, there are always people - regardless of their belonging to one or another spiritual tradition - who successfully follow the Sufi path.

Sufi practice took as a basis the application of the psychology of the Sufi Schools for the personal development of a person. It includes the energetic healing of the renowned physician Abu Ali ibn Sina (Avicenna).

Sufi practice is certain exercises that strengthen a person's health, raise his energy, increase vitality, and prolong life.

Applying the Sufi practice, you can increase the range of thinking, avoid stressful situations, raise your spiritual level, and learn to fulfill your desires.

Studying the practice of Avicenna and applying it in life, a person reveals his talents. The opportunity is given to simulate the desired situation, to correct your karma.

The structure of the study of practice includes exercises of dervishes, proper nutrition, which influences thinking, breathing practices.

When performing breathing practice, the cardiac system is influenced by chanting mantras. The mantra is pronounced on the exhalation "Ila lai", all the air is pushed out of the walls of the abdomen, so that a vacuum is formed behind the sternum.

When breathing is close to zero, unusual things begin to happen in the body. There is a degeneration of lower energies into higher ones.

As we breathe in, we trigger the energy that begins to move up the centers. Work begins from the lower chakras, gradually going upward. For 10-15 minutes you need to do three cycles, then you can shut up and not repeat the mantras.

Such breathing cleans and displaces negative energy. This technique helps to enter into an altered form of consciousness.

Sufi breathing should be carried out in the fresh air, while the body is saturated with oxygen.

The practice cannot be mastered independently, it must be carried out with caution, learned with the help of a teacher. Having mastered the Sufi practice, practicing correct breathing, you can master the control of luck and your consciousness. The opportunity to select events will open.

One of the most powerful techniques in Sufi teaching is the whirling technique. It allows you to transform energy and enter a special state. The exercise is accompanied by the repetition of the name of God.

There is a fine tuning of the body and soul. There are a lot of unusual practices in Sufism, but they all overlap with other teachings, have common patterns of human development.

Sufi breathing practices and exercises will help restore health, strengthen the nervous system, and give an impetus to personality development.

This direction tells that a person is no different from the world around him. The philosophy of modern Sufism has not changed at all. In order to live in the present, there is no need to remember the past and constantly be in thought about the future. You need to appreciate what is happening here and now, be happy with it.

Sufism is everywhere, the closer a person is to the Lord, the more he dissolves in him and begins to become everything. Sufism can be passed from heart to heart, because God cannot be a person, he is everywhere.

Psychology of Sufism

At first, the formation of this practice was aimed at purifying the human soul. Sufis used poverty and repentance to get as close to the Lord as possible. A perfect man must be free from his own Ego, he must merge with God into one. This practice allows you to make the spiritual world more perfect, stop depending on the material and devote yourself to the service of the Lord. The basic principles are also detailed in the teachings of the Quran.

Sufism in esotericism

People who decide to get to know the Lord are completely unnecessary to become hermits. Sufis believe that it is the mundane everyday life that allows one to know oneself and change. Here, the main thing is divine love, which invariably leads to the Lord, a person discovers in himself unfamiliar energies and forces. Sufism includes some stages of its knowledge.

To begin with, a person must feel an all-consuming love for everything that is on earth, experience only pleasant emotions from this.
At the next stage, a person must sacrifice himself in order to help other people, he also needs to do charity work, not demand anything in return. Only selfless help will make you feel the sacrifice.

A person begins to understand that the Lord exists everywhere, he is in every object and every cell of the Universe. Moreover, God is present not only in good, but also in unseemly things. At this stage, a person must understand that life cannot be divided into black and white.

The next stage implies that a person must direct all the love that exists in him and the Universe to the Lord.

For and against Sufism

For quite some time now people have been arguing whether Sufism is needed at all. Some are sure that this direction strongly resembles a sect, and people who begin to engage in these practices are putting themselves in danger. However, this opinion appeared because in Sufism there are many charlatans and deceivers who constantly distort information. In Sufism, there is only one truth, which is written in numerous books and publications. All the myths and stages of practice are spelled out there in detail.

How to start practicing Sufism?

In order to understand the basic principles of this movement, it is imperative to find a teacher and mentor, who will be the connecting link. First, beginners must completely immerse themselves in the master, disappear into it. Only then can real perfection and devotion be achieved. The student will subsequently begin to understand that in everything that surrounds him, he sees only his mentor.

To begin with, the teacher invites the beginner to use a variety of practices for concentration, teaches to stop the flow of thoughts. Education is in direct proportion to the characteristics of the student himself, his perception of the world and characteristics. There are several stages of entering this religion:

1. Sharia requires that all the laws of the Quran and Sunna be followed in the literal sense.
2. Tariqat is based on some steps, there is repentance, endurance, discretion, poverty, abstinence, patience, obedience, love and respect for the Lord. Tariqat also talks about death, sets the work of the intellect and completely occupies thoughts. The disciple feels an irresistible desire to unite with the Lord.
3. Marefat teaches and makes knowledge more perfect. He brings love for God to the limit, allows you to dissolve in him. A student at this stage clearly realizes that space is multifaceted, material is insignificant, he can communicate with the Lord.
4. Hakikat is the highest stage of a person's spiritual rebirth. The disciple sees him everywhere, he worships him as if he is right in front of him. Man observes the Almighty, constantly sees him.

Sufi Practices for Women

The original techniques used in Sufism purify and open the heart of a person, they allow you to feel happiness from communication with the Universe, the Lord and yourself. Also, a person becomes a self-confident, harmonious and calm person. Sufi practices for gaining feminine power are considered very ancient. It is recommended to practice them only if there is a mentor, because you need to understand and realize the essence of the practice. It is also worth doing some actions only at a certain time.

Movement, meditation, breathing exercises, all this removes negative emotions, eliminates excess weight, heals the body. Sufi practices are based on whole systems, so a few exercises won't help. It is also worth considering the age of the person, because there are certain restrictions. Ancient practices will teach you how to awaken divine energy and use it correctly.

Sufi practice of dhikr

This implies constant repetition of sacred texts and immersion in deep meditation. This practice has many features, it implies special movements. A person needs to sit in certain poses for reading prayers, spinning and swaying, vibrating and much more.

The basic principles of dhikr are written in the Quran. Energy practices completely eliminate the negative, the person receives only positive emotions. It is worth using breathing techniques, silence and singing. Dhikra can carry out his practices in different ways. It all depends on the place and the brotherhood. In groups, the action usually takes place in this way:

First, all people sit in a circle, the leader begins to tune them into meditation. He shows what exercises should be done, and everyone repeats, replaces them one after another. The movements are rhythmic, and their pace gradually increases. Also, all people in the process recite prayer texts.

How to develop character?

Sufi practices for women are not simple exercises that can be performed only from time to time, if you wish. You need to know that in order for the necessary result to come, you need to cultivate certain qualities in yourself, learn to constantly control yourself. First, you must definitely learn how to shoot negativity, and the impulses to do something bad. All this is not easy, but the result will come after this simply amazing.

You need to monitor the reaction to the behavior of others throughout the day, to experience difficulties with humility and patience. It is also worth learning to feel harmony, circumstances cannot influence the state of a person's soul. You need to constantly feel balance in yourself, and through it look at the world around you.

The soul must remain intact. You need to stay in a good mood all day, not pay attention to various troubles. As soon as a person loses balance, it is necessary to restore it, to understand the cause of his irritation and anger. Here you can work separately on your emotions, use certain techniques.

Sufi dances

Dancing is a fairly popular practice in Sufism. It is with their help that you can get as close to the Lord as possible. Skirt dances are performed to the sounds of flute and drums. The skirts that are worn on top of each other resemble the principles of the mandala, that is, the infinity of the universe.

There is an increase in the impact of energy among those who dance, and those who are watching the action. It must be said that a monk who performs a dance must be in a monastery for three years and lead a strict lifestyle. Such practices can be carried out by ourselves, but you need to spin with open eyes.

There are certain features of these practices.
Before you start spinning, you need to clap and stamp your foot to scare away the evil forces. Bowing and putting hands on the chest is a greeting. Among several dancers there is the main one, it is he who is the symbol of the Sun.

During the dance, one hand should be lowered and the other raised. This is what helps to connect the earth to space. You need to circle for a long time to enter a state of trance and connect with the Lord. The dance shows a person's attitude to life.

Increased female magnetism

The second cup of girls is responsible for pleasure and allows you to look attractive. The Sufi practice of magnetism is about opening it up, cleaning it up, and making it work. The exercise must be done while sitting. You need to straighten your back and close your eyes. Put your hand on your chest and inhale slowly, a feeling of all-consuming love should arise in your head.

It is necessary to clearly represent the image through which the pure energy of the Universe passes directly into the body. When you exhale, you should direct the energy directly into the second chakra, which is located next to the womb. Then it is worth breathing in love again and holding it over your head. It is necessary to achieve a sense of pleasure in the body. The second chakra will definitely be activated, the female magnetism will increase significantly.

Sufi practices for weight loss

Sufi practitioners argue that all a person's problems, overweight or illness, have a direct relationship with negative emotions and the fact that a person does not understand his main purpose. Sufi practices are able to teach how to manage the energy of life and get rid of problems.

Also, the flow will teach you how to eat right, think and do things. Each person can remove excess weight after cleansing his own soul and getting on the right path. All Sufi practices are great for losing weight.

Sufism and Christianity

Some are interested in the question of how the church relates to this direction. Christian Sufism does not exist, but there is a lot in common between these concepts. This refers to the purification of the soul, sacrifice, forgiveness and repentance. The Church claims that there can be no mysticism in Christianity; religious movements and rituals are also included there. The priests believe that Sufism is a devilish practice, so it should not be used.

Life takes sacrifice

The Sufi sage said that everyone has two enemies - lust and anger. When they are tamed, a person begins to feel what heaven is, but if he succumbs to influence, he will soon go to hell. Enemies act through the human body. Desires are born in him that confuse the true intentions of the individual.

Advertising also works. It aims to get a person to buy something for pleasure. A person cannot even think at this time. Advertising instantly affects instincts, and a person wants to acquire it. A person cannot feel a connection with the Lord, he begins to do not the actions that were planned at first. A person needs to learn to keep his reactions under control, so that base instincts do not dominate him.

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Tatiana Kashirina

ufism (in Arabic pronunciation - at-Tasawwuf) is an ancient mystical tradition of spiritual development that originated in the Middle East, and is now widespread everywhere. The ideas of Sufism, its followers, its orders and brotherhoods exist in Asia and Africa, in Europe and America, in China and India, which are so rich in their religious traditions, as well as in our country.

Historians associate the emergence of Sufism with the VIII century. It is believed that he originated in the bosom of Islam. However, some Sufi sheikh teachers (pirs, murshids) say that Sufism cannot be limited to a specific religion, or a specific historical period, or a specific society, or a specific language. They call Sufism "the spirit of Islam", "the pure essence of all religions" and believe that Sufism has always existed, only its appearance changed in accordance with one or another cultural and historical environment (1).

The penetration of the Sufi tradition into the West and the East has been carried out over the centuries. It is happening now, in different, sometimes very peculiar ways. For example, spiritual work using classical methods within the framework of the traditional religiosity of a particular region is quite acceptable for sheikhs. This is due to the fact that Sufis have a positive attitude towards all religions and beliefs, believing that they are fundamentally one. Sufi techniques can both change as needed, and take shape as independent, local teachings. Such teachings are usually intended to convey only some part of the main tradition, according to time, place and circumstances. These "temporary phases" of the actively developing Sufi tradition, producing a certain spiritual impact on one or another part of humanity, stimulate it to a spiritual search. They also lay the foundation for subsequent, more concrete learning. Apparently, one of these teachings is the concept of G.I. Gurdjieff, which became widespread in the first half of this century.

Sufis, who often call themselves "ahlalhakika" - "people of true being", from century to century bring into the world along with their teachings and their art, which reflects their perception of beauty. Sufi symbols, images and motives pervade a significant part of oriental folklore, literature, especially poetry.

So, almost all Iranian-Persian classical poetry, which has received a worldwide vocation, is a textbook on Sufism (to the same extent as works of art). The names of the Sufi poets became textbook: Sanai, Rumi, Hafiz, Jami, Nizami. The same, but to a lesser extent, can be said about Arabic, Turkic literature, poetry, folklore.

What is Sufism?

The term "Sufism" comes from the Arabic "Sufi", which literally means "wearing a woolen garment" and means Muslim mystics who followed a certain spiritual tradition and wore a special type of woolen garments, hair shirts. (In the Islamic world, a hair shirt is considered an attribute of spiritual asceticism).

The root "Sufi" also has one more meaning - "pure". It also corresponds to the essence of Sufi teaching and the spiritual image of its best followers. The true masters of Sufism, the true Sufis (2), are really pure from dogmatism and fanaticism, free from caste, confessional, national prejudices. The strong desire for ethical purity and impeccability inherent in the Sufis contributed to the consolidation of another name for them in the Arab world - the "Knights of Purity" (Sahaba-i-Safa).

Due to its great flexibility and openness to external influences, Sufism is now a very heterogeneous entity. Its various trends, directions, schools, groups are distinguished by the accentuation of certain aspects of methodology, the preference for certain practical methods. Among them, usually, a number of orders known for their ancient traditions are distinguished, as well as 12 main ("mother") brotherhoods, such as al-Qadiriyya, Naqshbandiyya, Maulawiyya, etc. In addition, there are many other structural formations of Sufism: smaller brotherhoods, communities, centers, monasteries, circles. Sufi teachings also operate through a significant number of worldly brothers and sisters (Sufis living in the world at the direction of their spiritual mentors).

Let us briefly touch upon the foundations of the teaching:
- Sufism proceeds from the idea that the universe consists of 7 "areas of existence", includes several "types of being", differing in "the amplitude of vibrations entering them." In other words, they recognize the multidimensionality of space.
- The subtlest spatial dimension, which the Sufis call Zat, is the Abode of God in the aspect of the Creator. The Creator and all the diversity of His Creation (in Sufi terminology - Sifat) form the Absolute. The Creator permeates the entire Creation with his Love.
- Sufis believe that the multidimensional human body, being similar in structure to the multidimensional structure of the universe, can reveal more subtle "types of being" in itself. This is done through the process of self-knowledge and self-improvement.

Thus, only through comprehending his true essence can a person achieve direct perception of God and attain oneness with Him. This is very succinctly expressed by one of the hadiths of the Sunnah (3), which reads: "He who knows himself, he knows God" (4). At the final stages of such comprehension, the individual human consciousness merges with the Divine Consciousness. This ultimate goal is described in the Sufi tradition as the highest state of consciousness "Baki-bi-Allah" (Eternity in God). In Hindu and Buddhist yoga, this term corresponds to - Kaivalya, Mahanirvana, Sahaja-Samadhi, Moksha.

Sufism is based on Love (mahabba, khubb). (Sufis sometimes even speak of their teaching as a "hymn of divine love" and call it tassa-vuri - love-vision. This means a certain approach to reality with love. It means falling in love with the Creator.) Love is viewed in Sufism as a constantly increasing feeling inclusion in God, culminating in the understanding that there is nothing in the world except God, who is both Loving and Loved. Therefore, one of the basic principles of Sufism: "Ishk Allah, Mabut Allah" (God is Love, Loving and Beloved). This is very consonant with both classical Hindu yoga, the main principle of which is the principle of love, and Christ's understanding that "God is Love" (1 John 4: 8), and classical Buddhism, where the most striking aspect of love is emphasized - compassion. Juan Matus also speaks of love from the pages of Carlos Castaneda's books.

Sufis believe that Love was introduced into Sufism by the woman mystic Rabia al-Adawiya. She said that her "love for God burns the heart." Farid-ad-Din Attar in the "Lives of Sufi Saints" tells about her that love for God so dominated her whole being that it left no room for any other affections. In general, this is very typical of Sufism, since a genuine, truly loving Sufi gradually sinks, drowns and dissolves in God, in his Beloved, as Sufis often call God.

The perception of God as the Beloved comes from direct, immediate experience. The Sufis describe it as follows. When a person travels a certain distance along the Path of Love, God begins to help the seeker, drawing him to His Abode. When this happens, a person begins to feel the reciprocal vibrations of Divine Love.

The famous Persian Sufi poet Jalal-ad-Din Rumi in "Mesnevi" writes about it as follows:

If the light of love shines in this heart,
know that Love burns in Tom.
When Love for God grows in your heart,
no doubt God loves you.
The clap won't sound from one palm if
the second is not involved.

Let us trace how such true, perfect Love develops, leading to God, based on the ideas of Jalal-ad-Din Rumi.

It happens:
1) through the development of emotional, heartfelt love for everything the most beautiful and harmonious in the world,
2) through active, active, sacrificial, altruistic love-service to people,
3) then, through the expansion of the circle of this love to all manifestations of the world without distinction.
Sufis say about this: "If you make a distinction between things that come from God, you are not a person of the spiritual path. If you think that a diamond will exalt you, but a simple stone will humiliate you, then God is not with you."
4) This developed love for all the elements of Creation is redirected to God, and then a person begins to see, according to J. Rumi, that “the Beloved is in Everything.

Obviously, this concept of Love is identical to those presented in the Bhagavad Gita and the New Testament. The same milestones, the same accents. True Love in Sufism, as well as in the best spiritual schools of Hinduism, Buddhism, Christianity, is considered as the only force that can lead to God, as a constant forming factor of a person on the Path to God. Only through love, according to these spiritual traditions, the ascetic can find the fulfillment of his aspirations.

However, speaking of love, the sheikhs warn against the danger of recklessly following this path, "for a fire that can warm it can also burn." Most Sufis believe that the common man cannot take advantage of the formative qualities of love himself. Therefore, he must follow a person who knows where these formative factors can be found, how and to what extent they should be used. Proceeding from this, the role of a teacher, mentor turns out to be very significant in Sufism. Teacher activity is rightfully considered the core of Sufism (5).

Sufi sheikhs often live in the world, engaging in most ordinary worldly activities. They can run a shop, workshop, smithy, write music, books, etc. This happens because the Sufis are convinced that there is no need for complete solitude, reclusion in order to go to God. Giving up the mundane is useless. They argue that there is nothing in worldly activities that separates from God, if you do not become attached to its fruits and do not forget about Him. Therefore, at all stages of spiritual ascent, a person can remain involved in social life. Moreover, it is she, in their opinion, that provides tremendous opportunities for improvement. If we consider every life situation as a learning one, then you can communicate and even live side by side with the most "terrible" and depraved people, be exposed to the most rude influences and not suffer from this, on the contrary, maintain constant cheerfulness and serenity, improving through the social contacts proposed by God (6).

As for the pupils-murids (literally - "who gave their will"), the Sufi sheikhs emphasize that not everyone who would like to become a Sufi can become one, not everyone is ready to accept the Sufi teaching. Sufis say that it is impossible to teach anyone anything: you can only indicate the Path, but everyone must go through it himself. Therefore, if a candidate for discipleship does not have the ability to use the teaching for his spiritual development, there is no point in teaching, the teaching is poured like water into sand.

The readiness of a person to perceive the teachings is determined by the sheikh. Moreover, provocative methods are often used for this. Aspiring to become students are put in various situations, sometimes harmless conversations are imposed on them in order to determine their level of development. If a candidate for discipleship shows promise, the sheikh, observing him for some time, determines his individual characteristics and the extent to which the teaching can be perceived by a novice adept. In accordance with this, certain tasks are set for the murid for the entire period of study and the necessary sections of the teaching are given to him.

Having determined the specifics of the spiritual development of the student, the sheikh can send him to other orders, brotherhoods, training centers. The neophyte begins to move from sheikh to sheikh and thus gradually comprehends and assimilates the program. After a long and versatile training, the murid again appears before his first sheikh. The Sheikh gives him the final "internal cutting", "internal grinding" and then the so-called ijaza (permission) to continue the tradition of the Sheikh and preach the teachings.

The sphere of Sufi teaching includes both the esoteric side and the exoteric side, i.e. Murids improve not only ethically, intellectually, psychoenergetically, but also master the techniques, comprehend the secrets of that worldly craft, the art that the sheikh owns. This subsequently helps them in life.

A wide variety of teaching aids are used to transmit the teachings: some rituals, prayers, various psychophysical exercises, breathing techniques, meditation practices, working with texts, musical compositions, studying movement, dance, etc. Extensive material in the form of fairy tales, instructive stories, parables, fables is also widely used, describing in detail and carefully everything that can interfere with the spiritual development of the murid (7).

The Sufi learning process is quite specific. Often the sheikh does not teach in the conventional sense, i.e. giving some direct explanations, but creating situations in which the student learns himself. This is very reminiscent of the pedagogical system of Tibetan lamas, who use the same visual methods that quickly develop the ability of students to think independently (8).

There are several stages in Sufi education: usually 3-4, in some brotherhoods up to 7 or more. They correspond to the main stages of the spiritual advancement of the murid.

The initial stage of spiritual practice - sharia(lit. - law) - associated with the strict observance of all religious instructions. The preliminary passage of Sharia is a prerequisite for entering the path of spiritual development.

Esoteric learning itself begins at the next stage - tariqah (lit. - way, road). The passage of the tarikat is associated with the development of a number of maqam steps. The traditions of various Sufi brotherhoods distinguish from 7 to 100 maqam.

Mastering the steps of the tarikat presupposes intensive work of ethical, intellectual, psychoenergetic plans. Let us briefly dwell on the first two areas of work in order to move on to a more detailed examination of Sufi psychoenergetic practices.

Ethically, tariqah maqams involve a fundamental reappraisal of values. They are associated with the awareness of one's own vices, repentance (tawba), abstinence from the forbidden (zuhd), the strictest circumspection in distinguishing between what is permitted and what is not allowed (vara), with the rejection of non-spiritual attachments and desires (fakr). Murid also learns patience (sabr) - "swallowing bitterness without expressing displeasure," as the famous Sufi sheikh Junayd said, commenting on this stage. The student tries to live and work spiritually only in the current day, not remembering the past, not looking into the future (tavakkul).

Hence comes the expression common in Sufi circles: "Sufi is the son of his time", which means that a true Sufi lives in the current moment of being.

The mastery of the tawakkul stage is facilitated by such a form of work as thinking about death, which is widely used in Hindu yoga, and in Tibetan Buddhism, and in the Mexican school of Juan Matus. The constant memory of death, the awareness of its inevitability leads the murid to a number of rethinking. Including - to the appearance in him of a careful attitude to the time remaining on the Earth, to the formation of an attitude: to work spiritually according to the principle "here and now". Reflecting on death is a powerful way to combat unwanted habits and attachments. Even remembering her can be very effective, says Al-Ghazali: "When you like something in the mundane and attachment is born in you, remember death."

At the stage of tariqa, intensive intellectual work is also carried out. Sheikhs constantly offer students new topics for reflection, talking with them about the basics of teaching. Murids get acquainted with a variety of literary sources, rich parable material, educational stories, etc.
As he goes through all the steps of this stage, the murid acquires an unlimited desire to achieve union with God (9) and enters the state of rida, defined by the Sufis as "tranquility in relation to predestination", i.e. into a state of serenity, complete calmness about what is happening.

The considered stage of practice, in general, can be correlated with Raja Yoga.

Those who have successfully passed the tariqah maqams are given the opportunity to go further along the way marefata (lit. - meditative comprehension of God). At this stage, further ethical "polishing" of the ascetic takes place, there is a constant improvement of his love (in various aspects), wisdom, and strength. The Sufi who has passed this stage realistically comprehends the multidimensionality of space, the "illusory nature" of the values \u200b\u200bof material existence, and receives a living experience of communication with God. As an arif (knower), he can receive initiation into a sheikh.

Some arifs manage to reach the fourth stage - hakikata (haqq - letters, "truth"), on which, as the Sufis say, "real, genuine Being" is finally mastered. Hakikat leads the arif to the complete merging of his individual consciousness with the Object of his striving, with God.

Spiritual work carried out within the framework of the marefat and hakikat corresponds to that which is carried out on the steps of buddhi yoga (10).

An integral part of spiritual work at all stages of the spiritual ascent of the murids is psychoenergetic practice, which significantly accelerates the processes of ethical and intellectual improvement. Let us dwell in more detail on the psychoenergetic methods of tariqa (11).

In some brotherhoods, the first step towards starting such work is the act of establishing a spiritual bond between the sheikh and the murid (rabita). This is achieved by concentrating the murid on the image of the sheikh, and then ardently identifying himself with him. This identification helps the student much easier and faster to perceive and assimilate the information necessary for his spiritual development. Similar methods of working with yidam are widespread in Tibetan Buddhism and Christianity (12).

In Sufism, psychoenergetic training is structured in such a way that each student, depending on his individual characteristics, measures of awareness, receives special tasks and exercises from the sheikh. At the same time, the sheikh also conducts group psychoenergetic trainings.

At the initial stages of psychoenergetic practice, the sheikh offers the murids a variety of exercises to develop the ability to concentrate, to stop the continuous flow of thoughts and achieve a "mental pause", and work with figurative representations is also carried out.

The first skills of concentration are given, for example, by exercises on the arbitrary movement of concentration to one or another part of the body, on the transfer of concentration to various objects of animate and inanimate nature. Then more complex exercises are applied, including a series of sequential body movements in combination with certain movements of concentration from one part of the body to another, a specific form of breathing in a special way, etc. G.I. Gurdjieff, who was trained by Sufi masters, witnessed how beginner adepts performed such exercises all day long.

For the development of concentration, stability in concentration, as well as for the establishment of a "mental pause", such techniques are also used as focusing on one thought, one idea for many days, spending several months in writing a sura of the Koran. The Sheikh can also give such a task as a long repetition of one or another Surah of the Koran or a prayer formula in an uncomfortable position.

The use of these techniques contributes to the cessation of mental processes and the long-term maintenance of a state of deep inner silence, peace. Against the background of such mental "non-action", all the student's meditative activities take place. He also strives to constantly maintain this state throughout the day, only automatically reacting to everything that happens to him.

Within the framework of the tariqat methods, the murids train in the art of visualization - in the creation of various images and emotional attunement with them. This way you can work with images of plants, animals, as well as with a whole range of emotional states - both positive and negative. These exercises allow you to learn how to easily regulate your emotional sphere. The development of the ability to create vivid imaginative representations makes it possible for murids to work in those extreme situations in which sometimes, for pedagogical reasons, the sheikh can put them.

One of the techniques used in the earliest stages of tariqah is jiberish or "gibberish". It consists in the rapid pronunciation of any of the most meaningless sounds, accompanied by any spontaneously arising body movements and emotional "emissions". This technique is of a psychotherapeutic nature, actualizing complexes hidden in a person, clamps, suppressed emotions, and also allows you to "throw out" everything rough from yourself and achieve inner purity.

Among the initial exercises used on the tariqat steps, one can also mention the "stop" exercise. It is as follows. At the established sign or word of the sheikh, all students instantly freeze. Any slightest movement is excluded. At the same time, they also try to keep their emotional state unchanged. During the "stop", the students begin to move the concentration from one part of the body to another, or smoothly spread it over the whole body. (With full, perfect concentration, no discomfort in posture, body position is felt). In addition to the concentration skills that this exercise gives, it also helps to break down existing stereotypes of behavior, teaches you to look at yourself from the outside, and helps to increase the concentration (alertness) of students.

As the tariqah progresses, psychoenergetic work gradually becomes more complicated. The actual meditation practice (mushahada) begins with the use of various psychophysical exercises: rhythmic movements to music, dances of dervishes, Sufi shaking and whirling; special linguistic forms are also used (prayers, mantras); there is a deep meditative study of the texts, etc.

The use of all this arsenal of means gives an excellent cleansing effect, develops certain energy structures of the body (in particular, anahata). Some of these exercises induce very "fine tuning" of the body, mind and consciousness, leading the practitioner to an ecstatic state called "khal" by the Sufis. There are different types of halas. Most often the ascetic acquires such types of this state as: kurb - a feeling of closeness of God, mahabba - a feeling of ardent love for God, hauf - a feeling of deep repentance, shawk - a passionate impulse to God, etc. In terms of classical Hindu yoga, khal can be evaluated as the first stages of approaching Samadhi (in the meaning that is embedded in this word "Bhagavad Gita").

Let us explain what some of these practices are.

Dervish dances, for example, require the participants to completely liberate the body and achieve a complete "mental pause". Against the background of this emancipation, spontaneous natural movements arise. They are not planned, do not ask from the mind, but come "spontaneously". As a rule, dervish dances are performed using meditative music or meditative chants. This gives the appropriate mood to all dancers and brings prepared participants to the state of khal.

Another interesting technique is Sufi whirling (whirling dervishes). It allows you to withdraw consciousness from the head chakras, helps transform energy and enter the state of chal. There are various modifications of this technique. Whirling can be carried out with or without music, using mantras, without a certain concentration, or with concentration in certain energy structures of the body. In the latter case, whirling can contribute to their development and improvement.

The general rules for performing the exercise are as follows:
1) start no earlier than 2-3 hours after eating;
2) whirling is carried out in any convenient direction against the background of complete relaxation of the body;
3) open eyes are fixed on one of the raised arms, or they are defocused altogether;
4) whirling is carried out in an individual rhythm, with the most smooth entry and exit from the exercise;
5) in case of a possible fall while whirling, it is necessary to roll over on your stomach and relax;
6) relaxation is necessary after the exercise;
7) also requires complete confidence in the technique, complete "openness" during the exercise. Its duration is determined individually and can vary from several minutes to several hours.

At the "mature" stages of the tariqah, intensive work is carried out to develop and improve the energy structures of the body. If we use Hindu terminology, we are talking, in particular, about the chakras, nadis (meridians). (At the same time, special emphasis is placed on the development of anahata - the chakra responsible for the production of emotional "heart" love). For this, a variety of techniques are used, for example, long-term concentration in a particular chakra or channel, work with mantric images that are placed in one or another structure of the body, or move from one structure to another, etc.
One such technique is laughter meditation. Its participants lie on their backs and completely relax. After meditative attunement, they place one of their hands on the anahata area, the other on the muladhara area, activating these chakras. Then those present begin to conduct waves of soft, light light-laughter through the body (from muladhara to the head chakras).

Laughter meditation has a purifying effect and promotes the development and improvement of the chakras, the middle meridian, if, of course, it is carried out at the proper level of subtlety (13).

At all levels of the tariqat, special collective psychoenergetic trainings are also used, usually called "dhikr" (literally, "mentioning the name of God") (14). They are of great importance in Sufism. Sufis consider dhikr "the pillar on which the entire mystical path rests," since the regular performance of dhikr brings the "traveler" closer to God.

Variants and modifications of dhikr are very diverse - in accordance with the traditions of this or that brotherhood or order, the skill of the sheikh. The dhikr is conducted as follows:
All those present stand up or sit in a circle. The Shaykh gives a certain meditative setting and then, at his direction, those present begin to perform a series of exercises that replace each other. These exercises are rhythmic movements performed at an ever faster pace (for example, bends, turns, body rocking). The movements are accompanied by the recitation of certain prayer formulas. Breathing techniques can also be given against their background.

In some orders, brotherhoods, during psychoenergetic training, music and singing are of exceptional importance. It is believed that music - "food of the soul" (giza-i-ruh), as it is called by the Sufis, is one of the very powerful means of promoting spiritual progress. Music is widely used, which induces the body to spontaneous movements (tarab), appeals to the mind (raga), evokes various emotions (kul), helps the emergence of appropriate imagery (nida), contributes to entering deep meditative states (saut), etc. A number of orders and fraternities have introduced daily listening to music, collective lessons with vocal performance of mystical verses (sama), ecstatic dances to music, etc.

In addition to the usual methods, in Sufism there are also "high-speed" techniques of spiritual development, similar to the Tibetan Vajrayana (14). Through these secret techniques, the murid can make very rapid progress. They apply only to those who already have a sufficiently high psychoenergetic readiness and the blessing of their sheikh.

But even the usual Sufi methods are very powerful and effective. (For example, even a one-day successful experience of a Sufi circling can make a person completely different). The effectiveness of these techniques is achieved, among other things, due to the fact that meditative work is carried out not only with the use of motionless body positions, but also against the background of movements. At the same time, special breathing exercises and prayers are widely used. Due to this complex use of various methods, several "centers" of the human body are involved at once: emotional, motor, intellectual (16). The well-coordinated, harmonized work of the "centers" opens up opportunities for a very rapid change in the psycho-energetic state of students.

The Sufi meditation tradition is very rich and varied. She has accumulated colossal experience in working with the body, mind, consciousness. The available arsenal of techniques is inexhaustible. In this ancient tradition, the ways of knowing Wajad (in Hindu terminology - Samadhi), and techniques for achieving the correct "crystallization" of consciousness in the two higher spatial dimensions, and techniques for mastering Fena-fi-Rasul and Fena-fi-Allah (respectively, Nirvana in Brahman and Nirvana in Ishvara).

Sufism has a lot that is original and original. But, despite this, its striking similarity can be traced to the spiritual traditions of other world's best religious schools and trends - similarity of goals, ways of their implementation and even methods. This can indicate only one thing: that the basis of Sufism and Hesychasm, Taoism and Buddhist Tantrism, classical Hindu yoga and the path of the Mexican school of Juan Matus, as well as some other directions not named by us, are based on the same laws of spiritual development. They are only realized in different ways in certain cultural and historical conditions. Therefore, there are always people, regardless of their religion, regardless of belonging to one or another spiritual tradition, who successfully follow the Sufi path.

NOTES
(1) The materials of this article and other articles in the collection show the identity of Sufism and yoga.
(2) Not everyone who calls himself a Sufi really is.
(3) The sacred tradition of Islam, set forth in the form of hadiths - short stories about the actions and sayings of the Prophet Muhammad.
(4) All religions speak about it directly or indirectly. For example, the same thought can be traced in the New Testament: "The Kingdom of God is within you" (Luke 17:21), in Vedanta: "Self-knowledge is the true essence of life."
(5) Compare: the attitude towards spiritual guidance that has developed in Hindu, Tibetan yoga, Taoism, etc.
(6) Compare: principles of niyama santosha and isvarapranithana.
(7) By the way, in one form or another, many literary Sufi stories, plots and images are reflected in the literature of the East and West.
(8) See in more detail other articles of the collection "Methodology of Yoga".
(9) In Hinduism, this state is called "advaita", i.e. nonduality.
(10) On buddhi yoga, see also other articles in the collection and.
(11) Recently, some Sufi psychoenergetic techniques have become known due to their use in groups working according to the methods of G.I. Gurdjieff, at the Rajneesh ashram, where they are used in a modified form, most often for psychotherapeutic purposes.
(12) See other articles in the collection "Methodology of Yoga".
(13) For the practice of refining see.
(14) There is also a tradition of performing dhikr individually.
(15) For more on Vajrayana see vv. "Tibetan Yoga".
(16) See details.

LITERATURE
Bertels E.E. - Selected Works. (In 3 vols.) M., 1960.
Inayat Khan - Sufi message about freedom of spirit. M., 1914.
Raja and Buddhi Yoga. Ed. BB. Antonov. M., 1990, 1992.
Fish R. - Jalaladdin Rumi. M., 1985.
Attar, Farid, Ud-Din. - The conference of the birds. L., "Rontledge Kegan Paul.", 1961.
Al-Chazzali - The revival of religious sciences. Tarndom, Surrey. Sufi Publishing Co., 1972.
Foster W. - Sufi studies today. L. Octagon 1968.
Lefort R. - The Teachers of Gurdjieff. L., 1966.
Rajneesh - The Orange Book. Rajneesh Foundation, 1985.
Rumi Jalalu "d-din - The Mathnawi. Vol. 1-8. L. - Leiden, 1925-1940.
Smith M. - Rabi "a: the Mystic and her Fellow-Saints in Islam. Cambridge, 1928.
Uspensky P.D. - In Search of the Miraculous. NY., "Harcourt", 1949.

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"Sufism is the path to Truth, the only means of transportation on which is Love. The method of Sufism is to look only in one specific direction, and its only goal is God.", - wrote Javad Nurbakhsh.

Sufism (sufi Islam or tasawwuf (Arabic), as a trend in the Muslim cultural environment and an ancient tradition of spiritual improvement, arose in the VIII-IX centuries. AD

Root "sufi" has the meaning "clean"and Sufi sheikh teachers call Sufism" the pure essence of all religions ", claiming that it has always existed, only its appearance has changed in accordance with a particular cultural and historical environment. Sufis are called the Knights of Purity ( Sahaba-i-Safa) for a strong commitment to ethical integrity. "Sufi"- this is the one who is in love with Truth and moves towards Perfection.

The basis of the building called Sufism is love (mahabba, hubb). Love is a force that leads to the acceptance that there is nothing in the world except God, who is both Loving and Loved. God actively helps the one who seeks Him. And on the path of his search through the development of love for the beautiful and harmonious in the world, through active, sacrificial love-service, a person begins to feel more and more vividly the reciprocal Divine Love. Love of God cannot be learned - it comes by itself. One of the most important tasks of the Sufis is to strive for love and service to others. The love that Sufis talk about has the same accents as Bhagavad gita and New Testament.

The merging of human consciousness with Divine Consciousness is described in Sufism as the highest state Baki bi Allah (Eternity in God.) Through comprehension of his true essence, a person can reach God and find oneness with Him. "Who knows himself - he knows God".

Most people seek God's bounties and are content with His gifts, while Sufis seek God Himself and are content only with Him. "If you make a distinction between things that come from God, you are not a person of the spiritual Path. If you think that a diamond will exalt you, but a simple stone will humiliate you, then God is not with you.", - say the Sufis.

Passing through the steps of spiritual development and perfection, a person still remains involved in social life, which is an opportunity for this. Often, if a person is having material or emotional difficulties, he is overcome by excitement or despondency. The Sufi is always at peace. You can learn a lesson from every situation in life and perhaps at the same time not suffer from the injustice and roughness of life, but be cheerful and maintain serenity.

"A person cannot be taught anything, he can only be shown the Path", - say the Sufis. Everyone must walk this path himself. Sufi techniques are distinctive and original, they allow you to cleanse and open the Heart, to feel the joy of living and open communication with the world and with oneself, to find calm and confident strength and harmony.

Sufi whirling - an interesting technique that contributes to the transformation of energy and entering an ecstatic state, called by the Sufis khal. Whirling can be carried out with or without music, with concentration in certain energy structures organism and without a certain concentration.

Sufis carry out intensive work on the development and improvement of the energy structures of the body and place special emphasis on development anahatas - chakras responsible for the production of emotional "heart" love. One of the techniques used for this is laughter meditation... The person lies on his back and completely relaxes. Then, after meditative attunement, he places one of his hands on the anahata area, the other on the muladhara area, activating these chakras. Light laughter light is sent through the body in the form of a soft wave. Laughter meditation, when done at the proper level of subtlety, has a cleansing effect.

Another technique is dhikr... This is singing in a certain rhythm, accompanied by a sequence of movements (dance) and special breathing. All those present stand up or sit in a circle. A meditative setting is given, then those present begin to perform a series of rhythmic movements replacing each other, performed at an ever-accelerating pace and accompanied by the recitation of prayer formulas. Sufis believe that vibration of sounds, - dhikr, helps to cleanse the body, mind and spirit of a person.

Sufis attach particular importance to music as one of the very powerful means of promoting spiritual progress and entering into deep meditative states. It's believed that music Is the food of the soul ( giza-i-ruh). Sufis are also anxious about breathing. Breath - this is the source of inner harmony of a person and his connection with existence. Breathing controls pleasure and sadness, joy, anger and other feelings. Having learned to breathe, you can become master yourself.

Sufi practices Is a movement towards oneself, the disclosure of one's inner world and inexhaustible creative potential!

There are different directions of spiritual development and Sufism is referred to them. It is used to cope with problems, unleash potential, and better understand oneself. There are various practices that help transform not only internally, but also externally.

What is Sufism?

The mystical trend in Islam, which preaches asceticism and increased spirituality, is called Sufism. It is used to cleanse the soul of negativity and acquire the right mental qualities. Sufism is a difficult direction for understanding, therefore, one cannot do without the help of a spiritual mentor (murshid) in the first stages. Anything that is contrary to Sharia law cannot be considered Sufism.

Philosophy of Sufism

The name of this trend in Persian means that there is no difference between a person and the outside world. Modern Sufism is based on a philosophy laid down from the very beginning.

1. To live in the present, you do not need to remember the past and look into the future, the main thing is to appreciate the moments and not worry about what will happen in an hour or a day.
2. Sufis exist everywhere and the closer a person is to God, the more he dissolves in him and becomes Everything.
3. Sufism is passed from heart to heart like something magical.
4. God is not a person and he exists everywhere.

Psychology of Sufism

At the first stages of the formation of this current, one of the main ideas was the purification of the soul through the practice of poverty and repentance, as the Sufis wanted to get closer to the Almighty. The principles of Sufism are based on the creation of a perfect person who is free from his Ego, and merging with Divine truth. The main directions of this practice help to improve, get rid of material dependence and serve God. Necessarily the principles of this movement rely on the teachings of the Koran and follow the ideas of the Prophet Muhammad.

Esoteric Sufism

People who have made the decision to take the path of knowing God should not lead a detached and ascetic lifestyle, since Sufis believe that worldly life is the best possible way to know and change oneself. The presented flow is based on divine love, which is regarded as the only energy and force that can lead to God. Sufi mysticism includes several stages for its cognition.

1. First, the development of emotional and heartfelt love for everything light on earth is carried out.
2. The next stage implies sacrificial service to people, that is, you need to do charity work, helping people without demanding anything in return.
3. There is an understanding that God is in everything, and not only in good, but also in bad things. At this stage, a person must stop dividing the world into black and white.
4. At the end of becoming, esoteric Sufism implies the direction of all existing love for God.

Sufism - for and against

For more than a dozen years, many controversies have been associated with such a concept as "Sufism". Many believe that this trend is a sect and people who join it are in danger. The opinion against it arose also due to the fact that many atheists and charlatans entered this religious direction, who distort information. The truth about Sufism is a topic that interests many scholars and has led to many theories and books. For example, there is a well-known book "The Truth About Sufism", where you can find answers to important questions and learn about existing myths.

How to start studying Sufism?

To understand the basics of this movement and get the first knowledge, you need to find a teacher who will be the connecting link. He may be called a leader, pir, murshid, or arif. Sufism calls newcomers (followers) murid. One of the important stages is disappearance in the master, which implies the cultivation of devotion. As a result, the student discovers that he sees only his mentor in everything around him.

In the initial stages, the teacher offers the murids different practices for developing concentration, stopping thoughts, and so on. When figuring out where to start Sufism, it should be noted that training directly depends on the individual characteristics of each beginner. In different brotherhoods, the number of stages for entering a religion is different, but four main ones can be distinguished among them:

1. Shariah... This implies the literal fulfillment of the laws described in the Quran and Sunnah.
2. Tarikat... The stage is based on mastering a number of steps, which are called maqam. The main ones include: repentance, discretion, self-control, poverty, patience, trust in God and humility. Tariqat uses the method of contemplating death and intensive intellectual work. In conclusion, the murid feels an inexplicable and strong desire to achieve union with God.
3. Marefat... Further training and improvement of knowledge and love for God takes place. Having reached this stage, the Sufi already understands the multidimensionality of space, the insignificance of material values \u200b\u200band has experience of communication with the Almighty.
4. Hakikat... The highest stage of spiritual ascent, when a person worships God as if he were in front of him. There is a concentration on the gaze and observation of the Creator.

Sufi Practices for Women and Feminine Power

The techniques used in Sufism, original and original, give a chance to cleanse and open the heart, to feel the joy of communicating with the world, God and herself. In addition, a person gains calmness, confidence and harmony. Sufi practices of female power are ancient, and it is recommended to practice them under the guidance of an experienced mentor, since you need to know and understand their essence. In addition, certain actions must be performed at certain times.

Meditation, different body movements, all this helps to improve your health, get rid of excess weight and negativity. Sufi practices represent whole systems, so doing a couple of exercises will not be enough. It is equally important to consider age restrictions. Ancient Sufi practices not only awaken divine energy, but also teach you how to use it yourself.

Sufi Dasha practices

The winner of the 17th season of the famous show "Battle of Psychics" Swami Dashi practices Sufism. He conducts various seminars and seminars where he helps people get rid of negativity and. He bases his practices on sound, breathing and movement. The Sufi exercises he proposed help to remove emotional, mental and physical blocks. Some of the known practices used by Dasha are:

1. Dynamic meditations. Active and intense monotonous movements help to achieve relaxation and unity of the soul, body and spirit.
2. Sufi whirling and dhikr are used to enter into a trance.
3. Walking with carefree meditation and running in place helps you push your limits.

Sufi practice of dhikr

The repeated repetition of the sacred text, deep meditation is called dhikr. This practice has its own characteristics and different movements are used for it: prayer postures, whirling, swinging, vibration, and so on. The basis of dhikr is the Koran. Sufi energy practice helps to cope with negativity and get a positive charge. Used, singing and silence. The variants and modifications of dhikr are different depending on the brotherhood or order where they are held. In groups, dhikr is conducted as follows:

1. Participants stand or sit in a circle.
2. The leader sets up a meditative attitude.
3. According to his instructions, everyone performs certain exercises, which are replaced one after another. They are rhythmic movements performed at an accelerating pace.
4. During this, participants recite prayer formulas.

Sufi dances

One of the most famous practices of Sufism is skirt dancing, which helps one get closer to God. They are performed by dervishes to the accompaniment of drums and flute. Skirts worn one on top of the other work like a mandala and when unrolled they increase the impact of energy on dancing people and onlookers. It is worth saying that in order to perform the dance, a monk must lead a strict lifestyle for three years and be in a monastery. Such Sufi practices can be carried out independently, but then it is necessary to spin with open eyes. There are features of such practices.

1. Before the spinning begins, the dervishes make a clap and stamp their feet, which is necessary to scare away the shaitan.
2. Bowing is of great importance, as well as putting the hand on the chest, which is a greeting.
3. Among all the dancers, there is the main dervishes, symbolizing the Sun.
4. During the dance, one hand must certainly be raised and the other lowered. Thanks to this, there is a connection with the Cosmos and the earth.
5. The whirling takes place for a long time, due to which the dervishes enter a trance, thereby uniting with God.
6. During the dance, the dervishes show their attitude to life.

Sufi practices for weight loss

The adherents of the presented religious movement argue that all the problems of people, like illness or overweight, are associated with a lack of understanding of their purpose in life. Sufi practices for women, including various exercises, teach how to manage vital energy. In addition, this current teaches how to eat, think and act correctly. Coping with excess weight as a result of cleansing your soul and getting on the right path. All meditations, Sufi breathing practices, dancing and other options will be appropriate for losing weight.

Sufism and Christianity

Many are interested in the question of how the church relates to such religious trends. There is no such thing as Christian Sufism, but these concepts have much in common, for example, the idea of \u200b\u200bpurifying the soul through the practice of repentance and the primacy of the spiritual component. The Church claims that Christianity does not accept mysticism, as if pagan rituals or religious movements, therefore, in their opinion, Sufi practices are from the devil and cannot be used.