The message of His Divine Eminence Gohar Shahi is divine love. It is not just a message; it is a full package which includes esoteric knowledge, divine esoteric methodology and then HDE Gohar Shahi’s esoteric supervision. One learns to enlighten the heart and spiritualise the character as per the spiritual philosophies of HDE Gohar Shahi under the blissful, auspicious and all-time supervision of HDE Gohar Shahi.
Spirituality as it has been explained by HDE Gohar Shahi, I believe is the purest form of spirituality. Nothing is exaggerated and nothing is lessened in its reality.
This world has witnessed not too many saints. Most of the saints who were sent into this world were not appointed as universal teachers. They lived within their own little world; most of the saints spent their lives in jungles. Those who returned to the world from the jungles, because they were not appointed as universal teachers by God, therefore they confined their teachings to a smaller group of disciples. People did not have first-hand experience of how a saint lives, behaves and conducts himself.
There is a trend in Pakistan. Sunni Muslims claim they are those who believe in the saints. And, apparently, there are thousands of people in Pakistan, India and Bangladesh who are self-proclaimed, fake saints. Most of these individuals come from the families of saints. For example, if there was a saint in a family some generations back, after that point, every child that is born in that family is [supposedly] a saint.
You are not going to be a saint just because your father is a saint. And you are not going to be deprived by God just because your father did not believe in God.
It is different. In spirituality, nothing is inherited. In spirituality, you are self-made. It is you; whatever it is, it is you. If you become a saint, you will become a saint because of what you have done. If you are a sinner, you are a sinner because of your bad deeds.
To Accept vs. To Believe
Spiritual terminology is connected to practical experiences. In our day-to-day life, the words that we use have a totally different meaning in spiritual terminology. The Christians say, ‘We believe in Jesus,’ and the Muslims say, ‘We believe in Mohammad and we believe in the saints.’ But they don’t know what it is to believe in the saints.
To accept is different from to believe.
With discussion and knowledge, you accept things that you did not accept when you did not have knowledge.
But because of the difference in terminology, people think that they believe in the saints. They do not believe in the saints; they accept them.
If you ask them, ‘How do you believe?’
They say, ‘Well, we heard that they are saints.’
That is not a valid answer to the question.
For example, if you say, ‘We eat Nihari (a curry),’ and I ask you, ‘How do you eat Nihari?’ you would respond by saying, ‘We bring it from a restaurant, pour it in our plates and we eat it with bread.’
‘That’s good. Now how do you believe in the saints? Have you met any saints?’
‘No, we heard about them.’
‘Alright. What do you know about them?’
‘They were great saints, they showed miracles.’
‘Is there any miracle of those saints that you have experienced in your life?’
Similarly, when people say that they believe in God, this is not believing; this is acceptance. People accept that there is a God. People accept that there was Jesus and Mohammad. To believe is different.
In order to believe, you have to be familiar with the powers, teachings – and with your own personal observation and experiences.
Is it enough to ‘believe in’ a saint, prophet or God? The meaning of to believe in in day-to-day life that people understand is [equivalent to saying] ‘I accept him.’ They do understand this difference. When they want to say, ‘I accept God,’ they say, ‘I believe in God.’
God said, ‘I am the total provider,’ so if you really believe in God, sit at home because God will provide food for you. You accept God; you don’t believe in God. Then how will you truly believe in God? With the help of the knowledge and teachings that God reveals upon messengers and prophets. When that knowledge enters your heart, you heart is enlightened and God’s light has entered your heart; that light of God in your heart will make a bridge between your heart and God. That is to believe in God.
When you actually start receiving the benevolence and spiritual grace through whatever source, then in that particular source, you begin to believe.
Everyone claims to love the Lord more than they love anybody or anything else. But in reality, a human being loves himself more than he loves anybody else.
We help others and exhibit generosity for our own satisfaction and pleasure. Self-love is very discreet and you never happen to notice how much you love yourself.
In loving your own self, you exhibit love to others thinking this love will bounce back and that you will gain respect and love.
A common man will never think that he loves himself. But you love your children because they are your children and you love your wife because she is your wife. You do not feel the same love for another person’s children or wife.
Have you ever thought about how much you love yourself? Most people don’t think about it.
Everybody loves himself but you cannot love anybody else until you stop loving yourself.
Either you love yourself, or you love your wife, children, business or the Lord. You cannot love two different things at the same time, including yourself. If you say, ‘I love so-and-so,’ it means you love yourself and that person.
When you love others, you love them for your own sake. You actually love yourself and you express love to your children, wife, parents and fellowmen.
Now the question is: are you able to see whether or not you love the Lord more than you love yourself? Do you have a criterion upon which you can judge whose love weighs more in the scale of your heart?
In order to weaken self-love in you, you have to learn the art of forgiving.
If you have learned to forgive your enemy, it will benefit you greatly. By doing so, your ego will weaken thus lessening your self-love. However, if you retaliate and take revenge, you are causing great harm to yourself because it will strengthen your ego.
Ask yourself: is it easy for you to forgive others, especially those who have really damaged your good name, who are slandering and back-biting against you? It will always hurt; but relatively, it will become easy to say, ‘No, I am not going to retaliate. I will forgive.’
True forgiveness is not verbally saying, ‘I forgive you.’ Rather, it means there are no negative emotions or malice in your heart for that person. Your heart is clean.
Younus AlGohar is the Representative of the Awaited One Lord Ra Riaz Gohar Shahi and CEO of Messiah Foundation International. He has been recognised as an Ambassador of Peace and Man of Valour. He is an advocate of divine love and interfaith harmony.
Can we accurately call the Latifa-e-Ana (Subtlety of Ana) the 'Third Eye'? Younus AlGohar explains.
- You can call the Ana the Third Eye but it does not do it justice. Through the Ana, you have the potential ability to see God. If the Ana was simply the Third Eye then it would enhance the vision of your physical eyes.
- 90% of the saints in Prophet Mohammad (PBUH)'s Nation were those who reached their destination but they did not have complete knowledge of Faqr (Spiritual Poverty). The most well-researched book on Sufism by a Muslim saint was by Sheikh Abdul Qadir Jilani.
- His Divine Eminence Imam Mehdi Gohar Shahi explained spirituality like a roadmap. Everything written by HDE Gohar Shahi is self-explanatory (read His book here: www.mehdifoundation.com/the-r...). He reveals that academic and practical foundations of spirituality are purifying the Lower Self and enlightening the heart. The history does not have another precedence of this.
- It is not about the eye. It is the ability to see. When you complete all 100 stages of Faqr, that ability is activated.
'You cannot see God because you do not know [how to obtain] the ability.' - Koran 6:103
- The physical eyes have a dense vision whereas God is ethereal. Therefore, you need to change the mode of vision to the Ana, which has the ability to see God. It sees God when it goes to the designated higher realms.
His Divine Eminence Gohar Shahi declared, 'If my image comes upon someone's heart, then the first step they take will be in the Behr-e-Wehdat (River of Divine Union).'
- HDE Gohar Shahi then explained that one cannot see His image on the heart with the physical eyes.
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Listen to this speech on the go with SoundCloud: soundcloud.com/younusalgohar/Can we accurately call the Latifa-e-Ana (Subtlety of Ana) the 'Third Eye'? Sayyidi Younus AlGohar explains. Summary: - You can call the Ana the Third Eye but... ...