The Return to Reset Revive and Rebalance
They said: “You are crazy in love!” I said: “May God increase my Love.”
9/8/2025
ONENESS CONSCIOUSNESS LIGHT SOLUTIONS
“INSPIRE TO ASPIRE”
WITHOUT THE ESSENCE THERE IS NO TASTE
The awiliya are the Friends of God, a spiritual hierarchy consisting of a fixed number of evolved incarnated beings who watch over the world. At the top of the hierarchy stands the pole ( qutb), “the Master of the Friends of God,” who is the axis around whom the exterior and interior universe turns. Under the pole come seven pegs, below which come the forty successors ( al-abdal).If one of these Friends of God dies, another is waiting to take his place, so that the number of Friends is always maintained. Without the awiliya the existence and well-being of the world could not be sustained.
Over the last centuries the awiliya have been hidden; their spiritual work has gone on undisturbed. But the existence of a spiritual hierarchy working to maintain the well-being of the whole world has remained part of spiritual consciousness in the East. In the West, however, we have identified the spiritual path almost exclusively with the process of individual transformation and have little understanding of this larger, global dimension.
Sadly, in the West much of our understanding of spiritual life has been subverted by the values of the ego. Only too often we see spiritual life solely in terms of self-development, the desire for progress, self-empowerment, or the achievement of spiritual states. We completely miss the basic principle that the path is never about us, about our individual or spiritual well-being. To be spiritually mature is to recognize that we work upon ourselves not for our own benefit but for the sake of service: service to our Beloved and to the whole of life—in the oneness of divine love there is no difference.
This path of love and service responds to the need of the time. For example, in the thirteenth century the followers of this path helped in the rebuilding of the Middle East devastated by the Mongol invasions. At this time our most pressing concern is the health and wellness of humanity to climate and ecological crisis. Spiritual Ecology, which seeks to understand the spiritual roots of this crisis, has in recent years become part of our response to this accelerating disaster. It offers a way to help articulate the spiritual dimension of the ecological crisis, the root causes behind it, and the role of an engaged spirituality as a response. I imagine that it will continue to develop as a central act of service in the coming decades.
The path of the masters is like a river, sometimes visible, sometimes hidden underground. It appears where it is needed, where there is spiritual work to be done. Although the outer form may change, its inner essence remains unchanged. It is a spiritual system designed to transform a human being, to awaken us to our divine nature and teach us how to live this in service to our Beloved, according to the need of the time.
On the path there are different forms of spiritual work. Inner purification is an important preliminary work, involving changing the patterns of our behavior and freeing ourselves from attitudes and responses that interfere with our aspirations. Psychological inner work is part of this process—confronting the “shadow,” the repressed, rejected and unacknowledged parts of our psyche; accepting our wounds; and transforming psychological dynamics and patterns of conditioning. Through spiritual inner work we also develop the qualities we need for the path, for example self-discipline, compassion, patience, perseverance. In particular we learn to value the qualities of receptivity, listening, and inner attention. Through working on our spiritual practices such as meditation and remembrance, we learn to still the mind and be attentive to the needs of the Divine in our inner and outer life. We also learn to master our negative qualities—such as anger, greed, desires, jealousy, and judgment—the nafs of our lower nature. Through this work we are better able to align ourselves with our higher nature and live its qualities in our daily life. We bring our selflessness, awareness, loving-kindness, discrimination, and other qualities into our family and workplace, transforming both ourselves and our environment. To live according to our higher principles in the midst of the outer world with its distractions and demands is a full-time work.
The spiritual wayfarer gives herself to her inner work and outer service. The Sufis are known as “slaves of the One and servants of the many.” We make our contributions to outer life in whatever way we are called, whether through simple acts of loving-kindness or more defined service helping where there is need. We help those in our spiritual community and daily life. We learn to be always attentive to the needs of our Beloved in the inner and outer worlds. And always we are held in the presence of our Divine Guide and the transmission of love passed from teacher to disciple: the grace that is given effortlessly, the love, light, and protection that come from the succession of those who are merged in God.
The Divine Clinic Foundation (TDCF) is a spiritual care clinic that serves humanity tranquility by purifying the spiritual heart. Divine goal is to journey back to a state of pure consciousness, allowing you and your household to live a life of peace. We provide a variety of services to support this journey:
Remote Space Cleansing: uplift the unseen energy in your space, promoting a more positive and peaceful environment.
Remote Spirit Cleansing: removes generational programming, resulting to align with your primordial state of oneness consciousness.
Remote Divine Hydration: This service purifies negative emotions, transforming into higher states of consciousness.
Divine Heart-Guided Meditation: Through prophetic faith-based healing, sound, frequency, and vibration, this meditation helps to release what is in misalignment and return to balance.
Our Approach
Our work is based on the belief that sincere effort confirms divine guidance. We act as a channel for divine mercy, helping humanity rise and return to a state of mercy. By supporting our mission and aligning with a greater purpose, you can elevate and ascned to a blissful state.
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If you are ready to begin your journey toward spiritual purification and tranquility, we invite you to explore our services. You can also support our mission by making a donation.
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God has said, “I, who cannot be contained in all the universes upon universes, fit into the heart of the believer.” Now God does not actually fit into human hearts. God cannot be limited to a place. God’s expressions fit into allpeople’s hearts. We are not “part” of God, because God is indivisible. Humanity is God’s creation. God’s expression in our hearts is that we are God’s regents, God’s representatives. We are the expression, the visible example of God. And so, God’s Mercy is expressed through the thoughts and actions of one person, God’s Compassion through another, God’s Generosity through another.
There is the essence of God and there are the attributes of God. The essence is impossible for us to understand. We can begin to understand the attributes. In fact, part of a Sufi education is to understand those attributes in yourself.
God has said, “My servants will find Me as they see Me.” This does not mean if you think of god as a tree or as a mountain that God will be that tree or mountain. If you think of God as merciful, or loving, or as angry or vengeful, that is how you will find God.
It is permissible in Sufism to talk about all of God’s attributes. Finally, the Sufi reaches the stage of submission, and then ceases to ask questions.
There is electricity everywhere, but if you have only three light bulbs, all you will see is those three bulbs. You have to be conscious of yourself. That is the beginning and the extent of it. Only by knowledge of yourself will you understand certain attributes. The connection to the attributes is through self-understanding. Outwardly you will find nothing.
All of creation is God’s manifestation. But, as some parts of the earth receive more light than others, some people receive more light. The prophets received the most Divine light. Besides quantity there is quality. There is the question of what attributes are being manifested. Some people are manifestations of different Divine attributes. The prophets manifest all of the Divine attributes. The moon reflects the light of the sun. The sun is Truth; the moon is each prophet.
Sufi saying that the disciple has to become “less than the dust at the feet of the teacher.” We have to be ground down until there is nothing left, just a speck of dust to be blown hither and thither by the wind of the spirit. Only when we have lost our sense of self, the values of the ego, can we carry the sweet fragrance of the divine, as described in the words of a Persian song:
Why are you so fragrant, oh dust?
I am a dust people tread upon,
But I partake of the fragrance of the courtyard of a Saint.
It is not me, I am just an ordinary dust. The Divine Clinic Foundation humanity’s spirit care clinic essence is The knowledge that purifies you of I and we Is called by the man of God sacred knowledge.If you wish to be purified of all this dirt, Stand up, wash your garment of existence and enter the way of purification of the spirit as a mercy to mankind.
ThE REligion of Love
Mevlâna Jalâluddîn Rumi said, “The religion of love is like no other.” He did not wish to start a new religion–but to reveal the essence of all religion which is submission to God in love. All love leads toward God. All love is a metaphor, a symbol of real love. It is not necessary to replace one religion or no religion with another, but to purify our religion and ourselves with love.
The religion of love is not seeking love, because it knows that love is not the goal or end, but the origin and cause of everything. We are within this field of love. We only need to open up to it. Love created us. Love guides us. And we will all return to love, either willingly or unwillingly. Let us go willingly and consciously, by realizing that love brought us here in the first place. Let us trust this truth. Let us start at this point.
All religions exist because love is trying to establish itself in human life. Since the object of all religions is One, all religions are related to each other. Sometimes it looks as though the enterprise of religion has been an utter failure on this earth, but who really knows. Appearances can be deceptive. Sometime failure is the seed of greatest success.
They said:
“You are crazy in love!”
Isaid: “May God increase my Love."
They said: “But your being has vanished."
I said: “It’s not in me, God knows.”
They said: “You are filled!”
I said: “I wish I were empty.”
They said: “You are burned out!”
I said: “I wish I were ash!”
They said: “You are fading.”
I said: “I wish I had died.
”They said: “But you are dead.”
I said: “Insh’allah.”“The cup,”
they said.“Let me be quenched,”
I said.“Drink!”
they said.“Let me turn, ”
I said.“The moth,”
they said.“Let me burn,”
I said.“Fool!” they said.“So be it! It comes from God,”
I said.They said, “O Zeynep, you will be heartbroken,drunk on love for the rose, like the nightingale.In the end you will go mad in the way of truth.”
I said, “What can I do? It’s up to God.”
EXPERIENCE, ESSENCE & EXPANSION of LIGHT UPON LIGHT…
The heart meditation may appear very simple, but it works like a catalyst, accelerating the process of inner transformation, bringing one’s darkness to the surface, where it has to be confronted and accepted. The rejected and unacknowledged parts of one’s psyche have to be acknowledged, “given a place in the sun.” This is the traditional Sufi work of “polishing the mirror of the heart,” through which we come to glimpse our true nature. When this inner mirror is covered, with what in the West we would call projections and ego-conditioning, we see everything in a distorted way; we see the confused reflections of our own light and darkness. But as we polish the mirror, the distortions are removed and we begin to see with a new clarity and simplicity. From the seeming chaos of multiplicity we become aware of an underlying unity. The divine is born into consciousness and its quality of wholeness begins to permeate our inner and outer life. Looking within, we see beyond the ego, or nafs, to what is more essential and more enduring: “Although you were completely changed you see yourselves as you were before.”
THE INWARD WAY TO UNIVERSAL LIGHT
The Sufi meditation of the heart is a simple practice that uses the energy of love to take the wayfarer Home. The lover gradually passes from the stage of fanâ, the annihilation of the self, to the stage of baqâ, abiding in God, or “abiding after passing away.” Through the power of His love for us, which is hidden within the heart, we are awakened to love’s unity that underlies all of life. Leaving behind the mind and the ego, we are able to enter the innermost chamber of the heart where lover and Beloved are one. Surrendering our ego-consciousness, we gradually become acclimatized to the inner dimensions of oneness, and at the same time create a vessel that can contain this higher consciousness. At first we may be frightened of a reality beyond the mind and the ego. But as the states of meditation change we become familiar with this state of absorption, are no longer fearful of being where the “lover,” annihilated in love, does not exist:
Love has moved in and adorned the house, my self tied up its bundle and left. You imagine that you see me, but I no longer exist: what remains is the Beloved.
Meditation both takes us into the onenesss of love and prepares us for this experience. T.S. Eliot wisely remarked, “human kind can not bear very much reality,”and the tremendous experience of the eternal emptiness that lies beyond the mind and the ego can be terrifying. We are conditioned by the basic belief that we exist as an individual, separate entity. The ego is the center of our conscious awareness. In meditation we begin to glimpse a deeper truth, that the ego is an illusion and the outer world as insubstantial as a dream. In Shakespeare’s words, “We are such stuff as dreams are made on.”
Of course many times when we meditate, even after years, the mind and its thoughts remain present. But then there are those times when we are taken, drawn by love into the vaster dimension of ourself. To awaken in the emptiness of the ego’s annihilation is a bliss so disturbing that when we return to ordinary consciousness we can be dazed and confused, left bewildered at the roadside of life. We do not know what we have seen. The mind cannot comprehend the Truth told by the heart. And reports of those who have traveled this path only emphasize that the mind and ego cannot grasp what is experienced. Al-Junayd describes this state with paradoxical clarity: “Being wholly present in God, he is wholly lost to self. And thus he is present before God, absent in himself; absent and present at the same time. He is where he is not and he is not where he is.”
We have to learn to contain the dynamic experiences of the inner worlds without being overwhelmed. To realize that “there is nothing but nothingness,” and at the same time to live one’s day-to-day life, cope with the responsibilities and problems of the world, takes years of preparation. Meditation both opens the inner eye and creates a quality of consciousness that can contain what we experience. Slowly the veils of illusion that separate us from the dazzling darkness of the Beloved are lifted. A friend once had a dream in which she met her teacher and he had curtains falling from his hands. He said to her, “There are such mysteries here that it would blow away your mind if you were to glimpse them.” Then he pointed out a path for her to follow that led into the distance.
Spiritual Truth is confusing to the mind; it vibrates at a higher frequency. Spiritual life is a question of speed. We need to be able to contain the dynamic vibrations of the Self; otherwise we would become dangerously unbalanced. Meditation creates an inner structure of consciousness that enables us to operate at a higher frequency. Through years of disciplined meditation we attune our whole being to the higher frequencies of divine love so that this intoxicating energy can flow through us.
Faster and faster flow the currents of love, faster and faster spins the heart. If we resist this energy we could be dangerously battered. If we were not centered we would be thrown off-balance. The ego cannot provide the stability and center we need. It must be surrendered so that we can stand on the rock of the Self. Surrender allows us to spin with the dance of total devotion. And the totality of love that is given, in which even every cell of the body knows that it is loved, creates a sense of security that cannot be shaken.
As we learn to lose our mind in the empty spaces of the beyond, we long to be drawn deeper and deeper into this totality of loving, this bliss of abandonment. But we also need to be able to come back to our everyday world. The inner world with its intimacy and freedom from restraints is intoxicating, and it can make the outer world seem a cold, alien prison, a place where one can be known and loved in only a fragmented sense. The veils of this world, full of distortions and half truths, can be heavy and depressing after they have lifted even for just an instant. But one must not allow states of meditation to interfere with everyday life and work. One needs to be able to focus on the outer world and function on the level of the mind whenever necessary. Inwardly lost in love we always remain His servant, living in His world for His sake.
There was a disciple who, sitting in the presence of his teacher, slowly fell into meditation. Just as he was going into the state of dhyana his teacher suddenly asked, “How is your mother?” Coming painfully back to his senses, the disciple answered, “Thank you, Maharahaj. She is very well.” His head dropped back into the bliss of meditation when again his teacher asked, “How is your aunt?” Awakening again, he respectfully answered, “Very well, thank you.” Once again he fell back into meditation, only to be brought back by another question from the teacher. So it continued until finally the sheikh allowed the man to meditate undisturbed. Later someone asked the sheikh why he interupted the man’s meditation. The sheikh replied, “He has to be able to come out of meditation at a moment’s notice. We must not be attached even to our meditation.”
Sufism is not a monastic or ascetic path. The Sufi wayfarer lives in the inner world of the heart as well as functioning responsibly in everyday life. Immersed in love’s unity, we come to know our essential nature in which is engraved the deeper purpose of our life. Returning from meditation we bring the fragrance of this inner reality into our everyday life, and we are able to live grounded in the deep root of our being. Having access to the plane of unity allows us to participate in life in a new way. We are able to live from the center of ourself, and so realize our deepest potential as human beings. We begin to see the way our life reflects the divine, how His name imprinted within our heart is reflected in our daily life. Knowing our own essential unity and how this unity is a part of the whole of life gives us a dynamic sense of purpose: we are no longer an isolated individual but an integral part of life’s unfolding.
The journey of the Sufi is the journey of the lover returning to the arms of the Beloved, a journey of love in which we die to the limited ego-bound perspective of ourself. Drowned in love, in the formless emptiness that is beyond the mind, we discover that within us which is eternal, and awaken to the life within the heart. In this dynamically unfolding oneness the path and the seeker are forgotten. Only His formless Presence is real:
In God there is no duality. In that Presence “I” and “we” and “you” do not exist. “I” and “you” and “we” and “He” become one…. Since in the Unity there is no distinction, the Quest and the Way and the Seeker become one.
Knowing and living this unity, the lover reflects the light and love of the Beloved into his daily life. The secret of love’s oneness becomes the ground upon which we walk, the essence of the air we breathe. Inwardly merged in our Beloved, we impress the stamp of His reality into each and every moment. Outwardly we see His oneness reflected in the world; we come to know the hidden face of creation, what the Sufis call the secret of the word Kun! (Be).
Attentive to Him, we are here to serve Him. The lover who has given himself in love has embraced the poverty of the heart, “having nothing and wanting nothing.” Surrendered to our Beloved, we want nothing for ourself, not even the states of meditation. But through the mercy of His love for us He comes to us and takes us to Him. We become nourished from within, from the love and guidance that flow into the heart. Through the practice of meditation we are given access to the secrets of love, and can help to bring these secrets into the world.
His light may be compared to a nichewherein is a lampthe lamp in a glassthe glass as it were a glittering starkindled from a Blessed treean olive that is neither of the East nor of the Westwhose oil would almost shine forththough no fire touches itlight upon light
—LIGHT SURA (Qur’an 24:35)
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