Revista Baktún a - octubre Descubren agua en Marte. #^R.E.A.D.^ The Sufi Book of Life: 99 Pathways of the Heart for the Modern. I Heard God Laughing Hafiz PDF Poems of Hope and Joy. Irina Tweedie - The Chasm of Fire ().pdf - Free ebook download as PDF File This account was later expanded into "Daughter of Fire" (), which is its. Daughter of Fire: A Diary of a Spiritual Training with a Sufi Master Little did Irina Tweedie know that her trip to India in , at the age of fifty-two, would.

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Reading Irina Tweedie's spiritual autobiography is to be transported to The Daughter of Fire: A Woman's Experience of Liberation through the. US/Data/Self-Help. 4/5 From Reviews. Irina Tweedie audiobook | *ebooks | Download PDF | ePub | DOC. 0 of 0 people found the following review helpful. Since its publication in , Irina Tweedie's The Chasm of Fire (abridged) and Daughter of Fire - an account of her spiritual practice under the tutelage.


Theresult until his last lit it with the Divine Light By this light He gave the heart eyes to see an;didactic creativity' which neverceasedflowing was a gushingpoetic Arberry :l l6ff; Schimmel 5 The love energy which had become 82 n3 'reflection of the Beloved in a human form' has produced one of the subtrest antr richest forms of mysticar poetry 'To beconro tbatureless' is a well testified Sufi expression and experience, - passionate, intense, and.

Itmeanstheannihilationof 'thesmallwithinthegreat,thedropwithin shams did not 'teach' Rumi in any conventionar sense; he was simpry the catalyst through whom the rove energy, the sea, the atom within the sun'. ThiscourdhappenbecauseRumisawinhimthereflectionoftheDivine becoming absorbed.

This was the culmination of the experiences which herteacher beauty and perfection. And also to keep a record of your dreams Thus the teacher in the Sufi tradition Dreams are important; they are a guidance' Tweedie The diary, he has a twofold functiou to become the mirror in which the discipre sees the Divine told her, was necessily not as an outlet for her emotions, but as a document for other reflection; and ro use his energy in order to create the love energy in the heart seekers: "'Keep a diary", said my teacher', Irina Tweedie writes in the Foreword to of the disciple.

The teacher-disciple relationship her book.

But you must write it in such a way that and the transformation of the human heart through the love energy which is created it should help otheri. People say, such things did happen thousands ofyears ago- in it are central themes in Sufi literature, both prose and poetry, from the eighth we read in books about it.

This book will be a proof that such things do happen today century onwards. These are also the pivotar themes of the modern account of the Sufi training as they happened yesterday and will happen tomorrow - to the right people, in the which is the subject of this paper. This account is a first-hand description right time, and in the right place"' Tweedie ix.

Irina Tweedie: Daughter of Fire

Not whom she refers as Bhai Sahib orGuruji. Her account was published twice: in an many Westemers are familiar with Arabic, Persian, Urdu or Turkish.

Moreover, the abridged form under the titre The chasm of Fire ; and in a complete and knowledge of these languages is not in itself sufficient for understanding this vast unabridged edition entiil,ed Daughrer of Fire l9g6. Tweedie's book, in accordance with her teacher's instructions, was october r to meet her future teacher, a Sufi of the naqshbandiyya-mujaddidiyyaorder to be an up-to-datc document, written in a direct, straightforward and modern see above , she came as a proud, self-opinionated, somewhat condescending language, accessible to many.

Yet in this contemporary manner the ancient training European lady, with a strong inteilect and a temperamental character. However, and the stages of the journey towards the transformation of the heart were to be an innerrestlessness, stirred up by the loss ofahusbandwhomshedearlyroved,drovehera[thewaytoIndia. Thisrestressness was coupled with a dim nodon, derived from a vision far In the entry for 22nd August Tweedie records Bhai Sahib's words to her: beyond the understanding of her own mind, of a Iink with an ancient tradition.

Doubts in , after the death ofher teacher and should be noted dou,n too The experience you have, and will - to use her own expression - 'as a person run over by a steam- have in the future, you can find only in the Persian language, mostly in the roller'' whathappenstoapersonwhoisrunoverbyasteam-roller?

What is the ancient tradition of a spiritual training other things a docurnentation of the physical suffering on the path of transformation. The body suffers because it is almost beyond its capacity to contain the emotional Sufism is a'psychological' tradition. Its main concern as a rnystical system is intensity stirred up by the many-faceted experiences of love. The teacher produced not metaphysical knowledge, nor eschatological fantasies of salvation or doom, but this ever-growing intensity by revealing to the disciple, through his attitude and rather the subtle mapping ofpsychological fluctuations and the gradual unfolding of behaviour towards her, the two complementary, yet opposing, Divine attributes of inner states of being.

Sufi literature from as early as the ninth century has portrayed MercyBeauty and PowerMajesty. The greatest obstacle on the spiritual It is the pain and suffering ensuing from this constant struggle that constitute path is to make people understand that they have to give up everything' I The wayfarer is tossed and turned between his instinctual need to obey the demands of his ego and its will-to-control, and his The disciple experiences the teacher as benevolent, compassionate, tender, radiant aspiration to transcend the limitations of the ego.

Then, in a flash, the teacher reveals his other face: he is strict, WhatTweedie documentedforherreaders is the process of the gradual grinding demanding, devastating, tyrannical, rejecting. We read such descriptions in the old down of her ego. This was the nature of the raining she had undergone with Bhai manuals, and we read it also in Tweedie's documentation.

Rumi says: You are Sahib, and in this her teacher followed in the footsteps of countless teachers before bewildered by my severity; I am mighty severe, but there are a thousand gentlenesses him.

The grinding down of the wilful ego is a prerequisite for the emergence of rhe in my severity. And it is done through love. On 1lth August Tweedie writes: Two days before he left he was explaining a bit about his seeming rudeness.

Irina Tweedie - The Chasm of Fire (1979).pdf

This moming I feltvery bad But it is Went there about nine. He was not outside I felt so hot; the night was difficult. Life becomes very sad. No joy. Thoms everywhere. This has to stifling hot. Felt miserable. Not a leaf was stirring in the trees He came be crossed. Then all of a sudden there will be flowers and sunshine. But the in after his bath He was talking and laughing with hi s wife.

When the wife road has to be crossed first. There is nothing which can be done about it.

The mind is not but other things too. And it is not the disciple who chooses which road to working; you are apt to criticize; unnecessary questions arise in your mind take; it is the teacher who decides. There are two roads : The road of Dhyana, which you may think helpful, but they are not; they are the worst kind!

You the slowone, andthe roadof Ty aga,of complete renunciation, of Surrender: come here from nine to ten, for one hour in the moming, and then in the this is the Direct Road, the Path of Fire, the Path of Love' Tweedie evening for a short time'.

Irina Tweedie - The Chasm of Fire (1979).pdf

I began to weep. How cruel! You know that my flat is as hot as a baker's oven - Even on the worldly platform it works in a similar way. If one is much the coolest place is this room of yours under the fan ".. I am here to be with inlove, theloveris forgetful ofeverything else exceptthe objectofhis love.

He is distraught; people call him mad. The law is the same on all the levels 'Tobe withme', he repeated scomfully My of being. Only on the spiritual level the law is more powerlhl because there wife, my children But you, what are you doing? After a moment of The teacherthus, intentionally, creates this terrible friction, the feeling oftremendous The density of matter and the frailty of the human body become part of the process isolation, loneliness, separation, rejection. Many Sufi writings describe such states.

DaughtcrtdFircisamong 86 87 These are descriptions of the dark night of the soul. This in mind, I would like to end with Tweedie's words from the sense of security, confidence, even one's identity, past, present, future.

It is against last entry in her diary. On 9th March , before returning from her Himalayan the background of this wretched sense of isolation and separation that the disciple retreat to England, she wrote: becomes aware of- indeed, is overtaken by - deep a:d hopeless longing. But it is I remember that after your death I felt like screaming only at the thought of this longing which ultimately creates rhe vacuum, the emptiness, into which the rehming to the west.

Solitude was rhe only way out. To be able to find myself On 2lst August Tweedie writes: again, which was not a self at alt. I know now, that I can never be alone anymore,foryouarewithmealways. IknowthatGodisSilenceandcan Yes But you must write it in such a way that it should help others. People say, such things did happen thousands of years ago — we read in books about it. This book will the proof that such things do happen today as they happened yesterday, and will happen tomorrow — to the right people, in the right time, and in the right place.

It was a terribly confusing situation. He was constantly rude to me, while with other people he was friendly. Of course, this made me very angry.

I had no idea what spiritual life is. Life would lose its meaning. There was nothing else for me to do. So that was it. I told the Guru about it and he also laughed. And that was that. You are never forced…. When the human being is attracted to the Spiritual Guide and wants to become a Shishya disciple , there are two ways open to him: The Path of Dhyana, the slow, but the easier way, or the Path of Tyaga complete renunciation , the Road of Fire, the burning away of all the dross, and it is the Guide who has to decide which way is the best suited in each individual case.

The Path of Dhyana is for the many, the Path of Tyaga is for the few.This man has a certain power which will re- veal in time something very wonderful within yourself.

He walked very fast; we could hardly keep pace with him. Having taken a vow never to speak of anything other than her experience, her talks essentially became the records of a living tradition, imparted to all those eager to hear. This is the greatest power. This moming I feltvery bad What is surrender of the heart?

Arrived about 5 p. He laughed gaily and said that that was precisely what he had meant.

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