Astral Voyage – Printable – 3 Astral Projecting Secrets Making Astral Voyage Easy
Learning how to succeed at astral projecting is something that can be difficult for most people to do. A lot of people who try to make an astral voyage and then fail might only attempt the process a couple of times then quit trying. This is usually because people make astral projection a lot harder then it actually is. This is because people tend to overcomplicate things, and complicating an astral voyage is no different. By learning to apply and practice a few simple techniques astral projecting can come a lot easier. Each time you apply these techniques you will feel yourself getting closer to success each time. So with that said here are 3 astral projecting secrets that will make your next attempt at an astral voyage seem easy.
1. Stay Focused when the Sensations Begin. This is the first crucial step as you get closer to breaking into the astral plane. The reason being that once you have fully relaxed the body and get closer to making an astral voyage you will begin to feel that sinking “floating” feeling. What generally happens at this stage is it is very easy for stray thoughts to jump into your mind at this crucial stage. If you allow yourself to grab onto these thoughts the next thing you will know is you land up having a great fantastic fully relaxed day dream. Which is great but this isn’t astral projecting either.
2. Binaural beats make astral projecting easier. The topic of using binaural beats is a whole new facet to look at and one that I have written about. In short binaural beats are recordings that are designed to help the mind sink to those brain wave frequencies where astral projecting is possible. They also aid in helping the practitioner stay focused while the body remains totally asleep. Many people have reported being able to achieve an astral voyage a lot easier through the use of binaural beats where before they had difficulty succeeding.
3. Feel the Vibes. This is an extension of point number 1. Once you learn the master keeping a focused mind the next crucial area is learning to feel and hold on to the vibes. I like to refer to the early stages of astral projecting as that sinking “floating” feeling. The key to success here both in staying focused and in feeling the vibes is to concentrate and hold on to those vibes. Staying focused on that sinking sensation will help you to get closer and closer at projecting. Once you get close you will begin to feel a tingling sensation as energy surges through your body (and believe me, it feels great). Make this energy flow through you. Make the energy flood around your body. Shape it into a ball then take the ball, and toss it into your other hand. The whole point is to try and control the energy and turn it into a usable form. Once you have control over it and everything else mentioned, then you are ready for your astral voyage.
A lot more can be said and written about how to make astral projecting easier, which is something that can’t be fully covered in just one article. Which is why you can learn more about the subject of making a successful astral voyage possible at http://www.squidoo.com/astral-projection-guide Here I share more tips and review aids like Binaural beats so that you can experience an astral voyage.
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Please all sunni muslims please read the following and answer me?
I sincerely invite everyone to a serious and critical study of how sectarian division began in Islam and what were the causes.
A great misconception found among the brothers of Ahle Sunnah and it's reality:
It is common knowledge among the Sunni folk that the word “Sunni” or “Ahl-us-Sunnah wal-Jama't came into existence at the same time the word “Shi'ah” came into being. However, that is not true because the word “Sunni” came into being after the creation of the “Mu'tazillah” sect.
So how did it all begin?
What really happened?
Most people in the world today, particularly the Sunni, are under the incorrect impression that the whole body of Muslims were Sunni in their ways originally and then the Shi'ah made there own sect and left the mainstream body. While in truth, that is a great misconception. People should understand that sects in Islam did not come into existence by assuming the two distinct names and methods of the Sunni and Shi'ah.
The simple fact here is that the word “Shi'ah” is an Arabic word (that is also present in the Qur'an btw), meaning “follower”, and during the caliphate of Hazrat Ali bin Abi Talib the people who demanded the blood penalty for the murder of Hazrat Usman from Hazrat Ali challenged him militarily and a series of bloody civil wars and clashes ensued among the nation of Muslims for the very first time.
This is best explained by some of the statements of the scholars of Ahl-ul-Sunnah as follows:
According to Allamah Ibn Al-Teymiya:
و كان الناس في الفتنه صاروا شيعتين شيعه عثمانية و شيعة علوية
“People divided into two (political) groups in fitnah, the followers of Usman and the followers of Ali.” (Source: Minhaaj us-Sunnah, volume 2, page 142)
Maulana Laal Shah Deobandi writes:
“By reading the books of history we find that in the caliphate (of Ali) and during the civil wars the nation divided itself into two parts. One body was called the Shi'an-e-Usman (Followes of Usman). The second was called “Shi'an-e-Ali” (the followers of Ali). Gradually, the former group got the name of “Usmania” and the second group of people were simply remembered as the “Shi'ah”.” (Source: Istakhlaf Yazid, page 20)
After a small period the third group came into being. These people were known as the “Khawarij” or Kharjites, and the nation was further divided into three groups. After the war of Jamal, Muawiya ibn Abi Sufyan fought Ali with his group of the Usmania. After some time Hazrat Ali was martyred. What happened next?
Let's read the statements of a few scholars of the Ahl-us-Sunnah:
Maulana Mu'een ud-Deen Ahmad Nadwi writes in his historical account about Muawiya:
“During his time there were three political parties. (1) Shiah of Ali, (2) Shiah of Banu Umayyah, and (3) The Kharjites.” (Source: Tarikh Islam, published Lahore, vol. 1, page 352)
Sunni historian Akbar Shah Khan Najeeb-abadi writes in his book:
“When Hazrat Muawiya came into power there were three kind of people in the world of Islam with regards to their beliefs and methods. First group was of Shiah of Ali, second of the Shiah of Muawiya or the Shiah of Banu Umayyah and the third were Kharjites.” (Source: Tarikh Islam, vol. 2, page 482, published Karachi)
Allamah Hafiz Aslam Ji Rajpuri, another esteemed Sunni scholar writes the same about this time period, i.e., three groups:
(1) Shiah of Banu Umayyah, (2) Shiah of Ali, and (3) Kharjites. (Source: Tarikh ul-Ummat, page 221, published Lahore.)
NOTE: Banu Umayyah, or the clan of Umayyah, was the tribe Hazrat Usman the third ruler of Muslims and his cousin Muawiya ibn Sufyan as well as many other notables of Arabia belonged to. While Kharjites were rebels who had a unique belief that went against any person not belonging to their school of thought and tried to carve out their own territory but were decimated and left almost extinct by the army of Hazrat Ali .
The scholars are unanimous in their findings that none of the earliest sects had their name as “Ahl us-Sunnah wal-Jamaa't”. But why not?
The previously mentioned Sunni scholar Akbar Shah Khan answers this question in the following words:
“During this time of reign of the Banu Umayyah, although there were Kharjites and other groups, but all of them took guidance from nothing except the Qur'an and the sayings of the Prophet. There was no third thing to determine their laws with.” (Source: Tarikh Islam, vol. 2, page 673, published Karachi)
Indeed it is strange that while all the sects claimed to be following the Qur'an and the Sunnah, none of them named themselves “Ahl us-Sunnah wal Jamaa't”.
AUTHOR'S NOTE: Remember that after the death of the Holy Pophet , the mass of people differed slightly in some of their methods of conducting religious deeds, e.g., the prayer of Janazah were determined to have 4 takbeers during the time of Umar bin Khattab, the second ruler, but certain companions of the Prophet kept saying 5 takbeers. The Taraweeh prayer of the month of Ramzan was offered as a group in 14th hijri but still certain companions preferred to offer those prayers while staying at home as instructed. The method of immediate divorce that was introduced by Umar bin Khattab is to this day controversial to some Sunni scholars. Similarly, there were many other things that were controversial even back then, but it is true that the differences were always explained and proved under the light of Qur'an and Sunnah. Those differences did not cause the manifest division until much later.
Some other groups during the time of the Umayyad dynasty:
Before we finally move on to how the term “Ahl us-Sunnah wal Jamaa't” came into being, it would be worth taking a look at some other groups that appeared among the nation of Muslims during the time of the Umayyads.
Marj'ah sect: (“The neutrals”)
Allamah Ahmad Ameen of Egypt writes about their belief:
“According to this sect, a man was free to choose his way of performing the religious duties as he wished to after declaring shahadah. He is on the right course. It didn't matter if he had helped Hazrat Usman or if he rebelled during his caliphate, or if he had been with Ali or if he with Muawiya. The natural emphasis of this way of thought was that the Umayyad rulers were Muslims (mo'mineen) no matter how much they sinned.” (Source: 1*, see below)
He further writes:
“Historically, the Marj'ah held no enimosity towards the rulers of the Umayyad dynasty nor did they ever rebel against them or criticized them but rather they often practically assisted and followed the Umayyads.” (Source: 1* see below)
The Qedriyah sect:
Allamah Ahmad Ameen of Egypt writes:
“These people believed in the free will of man to independantly make his decisions. Historically they were remembered as 'the Qedriyah'.” (Source: 1* see below)
The Jebriyah sect:
This sect is also remembered as the “Jehmiyah sect” because it was founded by a man named Jehm bin Safwan. His beliefs were in contrast to the Qedriyah sect.
Allamah Ahmad Ameen of Egypt writes about their belief:
“Jehm bin Safwan believed that man is bound and has neither authority or power, whatever he does is involuntary and cannot oppose it. God has fixed a set of deeds for him to carry out in life and no matter what he does in life, he will be forced to perform those deeds.” (Source: 1* see below)
The Mu'tazillah sect:
Allamah Ahmad Ameen of Egypt writes:
“The Qedriyah and Jebriyah both got mixed into other sects and themselves ceased to exist because of that. Next came the Mu'tazillah sect. Some historians mistakenly call the Mu'tazillah as Qedriyah or even Jebriyah/Jehmiyah.”
1*: (Source: (for Allamah Ahmad Ameen of Egypt): Fajr ul-Islam, translated in Urdu by Maulana Umar Ahmad Usmani, translation published Lahore)
The rise of the Mu'tazillah and their beliefs and their popularity:
Sunni scholar and thinker Syed Qasim Mehmood writes:
“Their beliefs engaged well known philosophers and scholars into reasoning and debate. Even the people in the government were not spared by the influence of their religious views. They created problems for even our Imams, such as Imam Abu Hanifah, Imam Maalik, Imam Shaf'i, Imam Ahmad bin Hanbal. So much so that Imam Hanbal suffered severe punishment at the hands of the establishment by opposing their belief of the creation of Qur'an.” (Source: Shahkar Islami Encyclopedia, page 1368, published Karachi)
Maulana Shibli Nau'mani writes:
“Caliph Yazeed bin Waleed of the Umayyad clan followed this school of thought.” (Source: 'Ilm ul-Kalaam wa Kalaam, page 26, published Karachi)
and according to Ahmad Ameen the Egyptian:
“Umayyad caliph Yazeed bin Waleed and Marwan bin Muhammad accepted their religion (of the Mu'tazillah) and the government belonged to the Mu'tazillah during the reign of the Abbasid caliphs Maamoon and Mu'tasim.” (Source: Fajr ul-Islam, pages 329 – 373)
In the same book we find the summary of the belief of the Mu'tazillah sect:
1. Qur'an is not the message of Allah but a creature of Allah. In order to send a message, a body, mouth and tongue is needed while Allah does not possess a body or bodily components.
2. Whoever claims to be a Muslim by his tongue alone is a complete Muslim without practising the codes of Islam. Faith is a thing that is in the hearts, not in the actions.
3. Man is not liable to be questioned by Allah on the day of judgement regarding his actions. Because he is incapable to control all his actions he may not receive punishment on that account alone.
Allamah Ahmad Ameen of Egypt writes:
“The Mu'tazillah were unanimous in their belief that the allegiance of Hazrat Abu Bakr was something religiously authentic and proper. There was no indication by the Holy Prophet and that the companions came up with the contention on their own.”
Maulana Shibli Nau'mani writes about their practises:
“The Mu'tazillah, in their practise of religion (furoo' ud-deen) often followed Imam Abu Hanifah. But people from other schools of thought sometimes carried some views of the Mu'tazillah sect. Like Abul Hassan Al-Ash'ari, who was a Shaf'i by religion but was also an authority on the beliefs of the Mu'tazillah.” (Sources: 'Ilm ul-Kalaam wa Kalaam, page 33, published Karachi. Sharah 'Aqayed Nasfi, page 7, translated by Maulana Ubaid-ul-Haq Fazil Deoband, published Karachi)
A renowned researcher of the Ahl-us-Sunnah, Syed Abul Hassan Ali Nadwi writes:
“The populace used to be impressed by their (the Mu'tazillah's) eloquent style of debate, sharp wits and their plunges into the depths of knowledge. As a result there was an atmosphere of disbelief and non-confidence among the followers and hadith narrators that belonged to the religion of the learned Sheikhs.” (Source: Tarikh da'wat wa 'azeemat, vol. 1, page 104, published Karachi)
Sheikh Abul Hassan Al-Ash'ari leaves the Mu'tazillah:
“Notable scholars of the time were rendered powerless by the sound reasoning (of the Mu'tazillah) and their influence on the governmental establishments. In such times, according to Allamah Abul Hassan Nadwi, a person was needed whose mental capabilities and reach would be far above that of the Mu'tazillah.” (Source: Same as last one)
During this time, Imam Abul Hassan Al-Ash'ari (born in 260 hijri in Basra), who was considered among the Imams of the Mu'tazillah, had a distrust in his teacher Abu Ali Jubai and went to debate with him on some matter of belief. His teacher could not satisfy him. So not only did he give up the Mu'tazillah school of thought but also started to critisize them and opposed their views openly.
The birth of “Ahl us-Sunnah wal Jamaat”:
Mu'tazillah used to prove their beliefs and views with intellect. Imam Abul Hassan Al-Ash'ari started to counter them with the Sunnah of the Holy Prophet that was in contrast to their beliefs. He and his early followers gathered under their self-given name of “Ahl us-Sunnah wal Jamaat”.
Mulla Ali Qari in the book Sharah Fiqah Akbar writes:
و ترك الاشعرى مذهبه و اشتغل هو و من تبعه بابطال رآى معتزله و اثبات ماوردبه السنة و مضى عليه الجماعة فسموا اهل سنت و الجماعة
“Abul Hassan Al-Ash'ari left his (his teacher Abu Ali Jubai's) religion and he himself and his followers opposed the beliefs of the Mu'tazillah with the beliefs proved by the Sunnah, and they named his party “Ahl us-Sunnah wal Jamaat”.” (Source: Sharah Fiqah Akbar, page 88, published Karachi)
Now some words from “Sharah 'Aqaeyd Nasfi” as translated by Maulana Abdul Haq Fazil Deoband. He writes:
“Imam Ash'ari (who was previously a mu'tazilli) and his followers openly condemned the non-Sunni way of the Mu'tazillis and the approval of Sunnah and the party of the righteous (“Jamaat-e-Haqqah” i.e. the Sunni party) and they received the title of “Ahl ul-Sunnah wal Jamaat”.” (Source: Sharah 'Aqayed Nasfi, page 17, translated by Maulana Ubaid ul-Haq, published Karachi)
“Abul Hassan Al-Ash'ari's movement and their followers named themselves “Ahl-ul Sunnah wal Jamaat” and after this they were commonly referred to by that term.” (Source: Shahkar Islamic Encyclopedia, page 265, published Karachi)
Maulana Muhammad Idrees Mirathi, principal of Madrassa Al-Arabia Islamiah of Karachi, writes:
“In the end of the third century (hijri) Imam Abul Hassan Ash'ari gave up the Mu'tazillah set of beliefs and decided to obliterate them and named his party “Ahl us-Sunnah wal Jamaat” and since then, the name is being carried proudly by the righteous and the faithful.” (Source: Sunnat ka Tashri'i Maqaam, page 46, published Karachi)
Allamah Ibn Hajar Makki writes:
“When the name of Ahl us-Sunnah is spoken it is infact in reference to Abul Hassan Ash'ari and Abul Mansoor Mataridi and their followers.” (Source: Tanveer ul-Imaan, translation of Tet-heer Al-Jinaan, page 17, published Lahore)
Conclusion:
With the above arguments this fact is crystal clear that the word “Sunni” or “Ahl-ul-Sunnah wal Jamaat”, through history, never came into existence simultaneously and opposite to the word “Shi'ah”, infact during the early fourth century of the hijri calendar this word came into existence and opposed the Mu'tazillah sect. The Mu'tazillah slowly disappeared, like so many other Islamic sects now unknown to the common Muslim, and after their disappearance the Hanafis, Maalikis, Shafi'is, Hanbalis, all started calling themselves Sunni, or the followers of the Sunnah (or way) of the Holy Prophet . While infact these four schools of thought are different in nature. Now who is the “Sahih” Sunni of the four? That is another interesting question for the student of history
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