The One,the only One

The doctrine of no soul/self(anatta)

The final desire to be rooted out is the desire for continued separate existence or individual awareness. For the drop to merge into the ocean it must give up all hope of individual immortality.

A salt doll journeyed for thousand of miles and stopped at the edge of the sea. It was fascinated by this moving liquid mass, so unlike anything it had seen before.

"What are you," asked the salt doll. "Come in and see," replied the sea with a smile.

So the salt doll waded in. The further it went, the more it dissolved till there was only a pinch of it left. Before the last bit dissolved the doll exclaimed in wonder, "Now I know what I am "...and became drowned/immersed/absorbed in the ocean of unity.

This does not, as some suppose, entail a loss of individuality. "The drop is not poured into the Ocean; the Ocean is not poured into the Drop." The self and the entire universe are simultaneously experienced as an inseparable/indivisible unity.

Dissolve your ego (which is nothing but your 'values,' your education, your 'shoulds' and your 'should nots', your scriptures, your morality, your so called religion, your seeking of pleasure and avoidance of sorrow, your planning for the future, your running to reach somewhere), and discover your essence which was always there, which is all that you truly ever have. The passing-away of individuality (self-extinction)is accompanied by everlasting life in God.We can identify fana with Nirvana unconditionally. Both terms imply the passing-away of individuality.Annihilation(fana) into God is emancipation/liberation from the confinement of personal existence. Absorption in God or union with God means eternal life--eternal life with and in God.(The Christian is not without participation in absorption and eternal life. Jesus said, "I and my Father are One") If in absorption there remains awareness of self as subject/observer there remains duality and perfect union is not achieved. As long as one retains consciousness of the least distinction between God and self one has not attained perfect union with God.

When you merge with the Light you forget who you are.. I know nothing about God, I know nothing about my guru and I know nothing about my own self .

Faqir Chand:"I listen to only one Sound, which is an unbreakable tune, about which I cannot say any word. It is what it is. But what does it give to me? It gives peace and bliss. Now at this age of 92 years I do not care for the sound and light too.

Why? Because light is seen by "Me" [Self] and sound is heard by "Me" [Self]. Then who is great? Light or sound or He who sees it and listens to it? Who is great? Light is great or "I" [as Transcendental Self] am great? Sound is great or I am great? The self of mine is the supermost Element of consciousness in my body. If that is not there then sound is of no value and light is of no value to me. That is what I have realized." In other words,without awareness there is no means to experience anything.
The Buddha said we must give up the view of a separate uncompounded essence (such as light or energy)as subsisting in all compounded things. Attachment to or identification of self with even this must be relinquished,because any such identity is (born of) an illusory fabrication of the discriminating mind/intellect wch seeks to fragment/divide the Oneness

Liberation is [spiritual] annihilation of existence,
And merging with the whole [cf. what the Buddha calls 'Nirvana'],
For the material universe and the [individual] consciouness is only ephemeral."

One must always be willing to let go of the self that one thinks/believes one to be (shedding of all self identification = removing the layers of self)because no matter what one thinks one self to be (no matter what identity one assumes)that thought form is limited. One's real self is without limitation and cannot be represented /symbolized by any thought form.

dhikr, an exercise well known to Western readers from the careful description given by Edward Lane in his Modern Egyptians, and by Professor D. B. Macdonald in his recently published Aspects of Islam.

The first stage of dhikr is to forget self, and the last stage is the effacement of the worshipper in the act of worship, without consciousness of worship, and such absorption in the object of worship as precludes return to the subject thereof." inducition of the state of trance called 'passing-away' (fana), is the climax and raison d'être of the method.

"Simran" is an Eastern term for repeating a Name of God -- the
Remembrance of God by repeating his Name. This is a spiritual
exercise in Sant Mat that's for the most part done mentally, "with the tongue of thought," as often as possible during the day and night, as well as during meditation practice when one listens to an inaudible sound (shabd).

Nirvana/fana is not the abolition of personality. It is the completion of personality. In that state of supreme illumination, you feel the oneness of subject and object When subject and object fuse into Oneness no separate distinguishable entity exists (cessation)

Ibn Arabi says:"Do not think that you exist, with an essence and qualities and attributes - for you never existed, nor do exist, nor will ever exist. You have not entered into Him, nor He into you. Without being, your essence is with Him and in Him. You were not; nor are you temporal. Without having any identity, you are Him and He is you. If you know yourself as nothing, then you truly know your Lord. Otherwise, you know Him not. You cannot know your Lord by making yourself nothing. Many a wise man claims that in order to know one's Lord one must denude oneself of the signs of one's existence, efface one's identity, finally rid oneself of one's self. This is a mistake. How could a thing that does not exist try to get rid of its existence? For none of matter exists. How could a thing that is not, become nothing? A thing can only become nothing after it has been something. Therefore, if you know yourself without being, not trying to become nothing, you will know your Lord. If you think that to know Allah depends on your ridding yourself of yourself, then you are guilty of attributing partners to Him - the only unforgivable sin - because you are claiming that there is another existence besides Him, the All-Existent: that there is a you and a He. -Ibn Arabi

If you think you are different from God,you are in duality.

for 'I' and 'God' is a denial of the unity of God. Since I am no more, the high God is His own mirror.when you act from hope or fear of other than God, who is the lord and sustainer of all things, you have taken to yourself another god to honour and venerate.

"Yourself is the hurdle, between your Love and you." The Beloved is all, the lover just a veil. - Rumi



Allah is the only really existing being. There is nothing except Him. The existence of everything else is illusory. Liberation of the soul can be achieved only through full realization of the oneness of atma, and Brahma. The spiritual journey is a journey of the human being as the illusory being to the stage where he may not see anything but Allah. This journey is a process of purifying one's heart and one's soul. Clean the mirror of your heart so that He can see His face clearly.



There is only one Truth/The Primal Truth/The Doctrine of One


God is One

To know God is to know His Oneness --Imam Ali

That which hides Him is His oneness. None but Himself can hide Him. The veil that hides Him is His own being. He hides His being with nothing other than His being the Only One

--Ibn Arabi

"Excuse me," said a very young ocean fish, "You are older than I so can you tell me where to find this thing called the Ocean?" "The Ocean," replied the older fish, "is the thing you are in now." "Oh this? But this is water. What I'm seeking is the Ocean," said the disappointed young fish as he swam away to search elsewhere.

Stop searching, little fish. There isn't anything to look for. All you have to do is see.

Imam Ali said:
"To say that God is one has four meanings; Two of these meanings are false and two correct. As for the two incorrect meanings, one is that one should say 'God is one' and be thinking of number and counting. This meaning is false because that which has no second cannot enter into the category of number. Do you not see that those who said that God is the third of trinity [i.e, the Christians] fell into infidelity? Another meaning is to say that so and so is one of this people, namely as a species of this genus or a member of this species. This meaning is also not correct when applied to God, for it implies likening something to God and God is above all likeness.
As for the two meanings that are correct when applied to God, one is that it should be said that God is one in the sense that there is no likeness unto Him among things. God possesses such uniqueness. And one is to say that God is one on the sense that there is no multiplicity or division conceiveable in Him, neither outwardly nor in the mind nor in the imagination. God possesses such unity."

Buddha said: "This unity alone In the world is boundless in its reality, and being boundless is yet one. Though in. small things, yet it is great; though in great tbings, yet it is small. Pervadmg all things, present in every minutest hair, and yet including the infinite worlds in its embrace; enthroned in the minutest particle of dust, and yet turning the great wheel of the Law; opposed to all sensible phenomena; it is one with Divine Knowledge; it is manifested as the effulgent Nature of the Divine Intelligence of Tathagata" --Surangama Sutra


The delusion of separateness:

Beware the discriminating mind wch in an attempt to separate and distinquish itself from the Oneness (tries to conceive a second) seeks to fragment the Oneness into such dualities as subject/object ,self/notself. For it is possible in thought (but only in thought) to separate oneself from the One and to cleave/profane the fundamental inalienable/indivisible integrity of the Whole/One.
It is our own thoughts which separate us from God.
By the discriminations of analytical thought we build a net within wch we become imprisoned.We escape by recognizing that our cage is of our own ignorant making.

We can think ourselves so far out of Oneness that we can bring discord,disease and dissolution upon ourselves.The thought of unity/oneness returns us to our source and re-establishes a condition of harmony. When we occupy our attention with thoughts of separation/aloneness/limitation/imperfection we create discord instead of harmony.When we take what is simple (one) and make it complicated we create confusion.
The individual(indivisible) unit is still an integral part of the whole--contained within and inseparable from the whole/One. God is that immanent Reality which is the very life and soul of the universe--a power that is present both in the world and the soul of man.Indeed it has been claimed that God's throne is in the heart of man.Look in your own heart," says the Sufi, "for the kingdom of God is within you." He who truly knows himself knows God.
It is possible through reason and study of the scriptures to come to an understanding that union with God is a real possibility and the source of our true happiness, and even to discover the means to atttaining this union.We are thinking beings ,and rely on our God-given faculty of rational thought to survive.
But do not become entangled/ensnared in the illusory distinctions of the intellect wch rob us of the experience of Oneness.Wherever there is division into "this" and "that" there is no Truth.Knowledge of God (apprehension of Truth)is not accessible to the senses or to reason.
Union with God can only be attained through meditation.The only way to purify the mind is through meditation.In 'meditation' (muraqabat) we recognise a form of self-concentration similar to the Buddhistic dhyana and samadhi
Reasoning may be helpful in guiding ourselves and others toward this awakening,but to attain the experience reasoning must finally be left behind (at the point at which it becomes an obstruction), and one must leap to a supra-rational intuition/insight. A silent understanding of It can be attained but the insight achieved transcends expression or description in words.It can not be enclosed in words.


The man travelled on until he came to the Master in sannyasi robes. He spoke in the sannyasi language and asked, "For years I have been seeking God. I have sought Him everywhere that He is said to be - on mountain peaks, the vastness of the desert, the silence of the cloister and the dwellings of the poor." "Have you found him," the Master asked. "No. I have not. Have you?" replied the man.

What could the Master say? The evening sun was sending shafts of golden light into the room. Hundreds of sparrows were twittering on a banyan tree. In the distance one could hear the sound of the highway traffic. A mosquito droned a warning that it was going to strike. And yet this man could sit there and say he had not found Him.

After a while the man ,his wandering soul taking no time to rest (still restless),left disappointed, to search elsewhere.

Thus are we betrayed by our own expectations!


forget the sharp divisions
into wch words carve the universe.
Love returns the pieces
To the unity of oneness
Those who have not realized God will wander,
homeless in this world, destitute in the next.
But watch the lovers dance with ecstasy,
as they merge into the oneness of God.



Give up the endless differentiations of thought
wch only separate us further from the source
of our common unity

All this learned talk is ignorance.
Religion is not a matter of discussion


May your heart be filled with unspeakable joy!

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"Those who have made everything One, enjoy peace and rest of spirit"
-- Bok of the Sagacious

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If all is One ,what is there to fear!

The pure and perfect light wch is the universal essence of all particular perishible forms is inextinguishable! We need not wait for death to awaken to this awareness.
Why identify with that wch is perishible?

The Sufi concept of the passing away(fana) of the individual self in Universal Being
is similar to the Buddhist "nirvana".In both the pasing away of individuality (the drop) is accompanied by everlasting life in God (the ocean). This transition is accompanied by an extinction of desire and of the grasping/fearful condition of the mind and ego.

To think/say that "I" and "God" exist is a denial of the Oneness of God. When I am no more , God only exists and God is his own mirror and devotee.
Fear afflicts me when I separate "You" from "me".
Therefore merge with the One and become fearless!


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The concept of Non-dualism (Oneness)
The experience of Oneness is also known as Enlightenment

Non-dualism is like seeing and experiencing the Truth that lies behind the forms in the world, and realizing that the Essence that all forms arise from is undivided and absolute, whereas the forms are many and relative, i.e., forms are all impermanent. A good example is yourself. You are an ‘individual,’ yet that word contains a clue. Place a hyphen between ‘indivi’ and ‘dual.’ The prefix ‘indivi’ is also found in another word, ‘indivisible’, meaning whole, or one, not able to be broken. The suffix ‘dual’ on the other hand, is plainly obvious, and means ‘two.’ So now you see the apparent paradox of yourself. You are both ‘dual’, or of two parts, and ‘indivi’(undividable) or one part.