Nafs Quotes

Nafs. Nafs Insaan Ko Janwar Bana Deti Hai. Jab Insaan Nafs Ka Ghulam Ho Jata Ha tou Janwar Ban Jata Hai!

The Path to the Truth is a labour of the heart, not of the head. Make your heart your primary guide. Not your mind. Meet, challenge, and ultimately prevail over your nafs (false ego) with your heart. Knowing your ego (higher self/soul) will lead you to the knowledge of God. (2)

The impatient man is his own enemy; he slams the door on his own progress.

Ia (Adam) diberi akal sebagai perangkat mengetahui dan memahami. Diberi nafs yang dengannya ia menyedari dan mengerti. Diberi hati yang dengannya ia merasa dan mencinta.

For every Pharoah there is a Moses.

Great men are great until they know it. Saints are holy until they know it.

The major barrier to understanding is wishful thinking and following that which pleases one.

Show me a person who really knows what 'good' is, and I will show you that he almost never uses the word.

إن الطريق إلي الحقيقة يمر من القلب، لا من الرأس فأجعل قلبك لا عقلك دليلك الرئيسي ، وجه .. تحد ,, وتغلب في نهاية المطاف علي ((النفس)) بقلبك إن معرفتك بنفسك ستقودك إلي معرفة الله The Path to the Truth is a labor of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge, and ultimately prevail over your nafs with your heart. Knowing your ego will lead you to the knowledge of God.

You must know everything that God has forbidden you so as to be able to avoid it, for the one who does not recognize evil falls into it.

O Lord, make my soul a sanctuary, a fortress within. That no one and nothing can disturb. A place of calm, silence, and serenity, untouched by the outside world. The soul that Allah (swt) calls al-nafs al mutmaina (the reassured soul). (Qur’an 89:27) The soul that Allah (swt) calls back saying:

To say "yes" to the Sufi way is to say "no" to imagined escapes.

Instead of an outer-oriented jihad—defined as “the war against infidels” and carried out by many in those days just as in the present—Rumi stood up for an inner-oriented jihad where the aim was to struggle against and ultimately prevail over one’s ego, nafs.

You cannot have two foundations. Either you stand and act from your heart and soul, or your life will flow from the animal soul, the nafs, your lust and greed and forgetfulness, which are characteristics of what dies and does not surrender to receive the compassion of God.

The authentic mystic wisdom ( mafrifa) is that of the soul which knows itself as a theophany, an individual form in which are epiphanized the divine Attributes which it would be unable to know if it did not discover and apprehend them in itself. 'When you have entered into my Paradise, you have entered into your- self ( into your "soul," nafs), and you know yourself with an- other knowledge, different from that which you had when you knew your Lord by the knowledge you had of yourself," for now you know Him, and it is through Him that you know yourself.

Matha Alayna ‘an naf’al?” he asked aloud. What should we do? The boys stood in a circle, staring silently at the corpse. Then they reacted like teenagers around the world. They pulled out their phones and began snapping photos to text to their friends.

Mujāhada, a collateral form of jihād (the so-called "holy war"), taken [by Sufis] to mean "earnest striving after the mystical life." The term is based on the Koranic text, "And they that strive earnestly in Our cause, them We surely guide upon Our paths." A Tradition makes the Prophet rank the "greater warfare" (al jihad al-akbar) above the "lesser warfare" (al jihad al-asghar, i.e., the war against infidelity), and explain the "greater warfare" as meaning "earnest striving with the carnal soul" (mujāhadat al-nafs).

A famous aphorism tells us, „The Sufi is the child of the moment“ (as-sufi ibn al-waqt). One of its meanings is that the true Sufi lives in the constant awareness that his self is nothing but what he is at the present moment. And since each present moment is unique, each moment of the self is unique. In some Sufi texts, each moment is called a nafas, a „breath.“ The Sufis are then called „the folk of the breaths“ (ahl al-anfas), because they live in full awareness of the uniqueness of the nafs at each nafas, each breath, each instant. (p. 55-56)

A potential dajjalic interruption is an excessive esoterism. All of these people on a grail quest and looking for the ultimate secret to Ibn Arabi’s 21st heaven and endlessly going into the most esoteric stuff without getting the basics right, that is also a fundamental error of our age because the nafs loves all sorts of spiritual stories without taming itself first. The tradition that was practiced in this place for instance (Turkey) was not by starting out on the unity of being or (spiritual realities). Of course not. You start of in the kitchen for a year and then you make your dhikr in your khanaqah and you’re in the degree of service. Even Shah Bahauddin Naqshband before he started who was a great scholar needed 21 years before he was ‘cooked’. But we want to find a shortcut. Everything’s a shortcut. Even on the computer there’s a shortcut for everything. Something around the hard-work and we want the same thing. Because there seems to be so little time (or so little barakah in our time) but there is no short cut unless of course Allah (SWT) opens up a door of paradise or a way for you to go very fast. But we can’t rely on that happening because it’s not common. Mostly it’s salook, constantly trudging forward and carrying the burden until it becomes something sweet and light. And that takes time, so the esoteric deviation is common in our age as well.

apportionment in the world. Thus, one is opposing how God meted out sustenance in concord with His wisdom. Therefore, one must oppose his own ego's desires and seek treatment for this disease with the healing force of acceptance of the divine decree and prayer on behalf of one's enemies in a way that suppresses the ego [nafs].

Si no te reprochas a ti mismo”, dice Saadi, “no aceptarás el reproche ajeno.

Por cada Faraón hay un Moisés.

Sentirse importante es un vicio, no una virtud, no importa lo escondido que esté como participación en algo noble.

La mayor barrera para la comprensión es el pensamiento anhelante y seguir lo que a uno le gusta.

a real teacher never wishes to make another individual dependent on him or her -- rather, the intention is always to help an individual develop the person's own spiritual sense of taste or dhawk concerning interior events so that one can learn to distinguish truth from falsehood and so that one can learn how to trust one's essential Self (as opposed to one's surface self which is rooted in an unredeemed nafs).

You are veiled behind the scriptures, You are veiled behind the verses, You are veiled behind the meaning, You are veiled behind the alphabet, You are veiled behind the numbers, You are veiled behind the alif, You are veiled behind the dot, You are veiled behind the prophets, You are veiled behind the messengers, You are veiled behind the awliya, You are veiled behind the sufiya, You are veiled behind the nafs, You are veiled behind the universe, You are veiled behind the body!

What is the meaning of drawing the sword from the stone? The meanings are several. It is the same message and symbol as Mithra coming from the cave or Jesus rising from the cave after death. The stone - cave represents the body - the apparent world - the nafs – the commanding self. Pulling the Sword from the Stone, in short means, pulling the light from "matter,” extracting essence from base. See it in an alchemical sense. In other words, it is the story of illumination. Thus, it is the moment of “Kingship.

It is important to note that the meaning of the Arabic word nafs should not be limited here to the soul, for this word is found in the Arabic translation of the saying in question, while its Greek equivalent psyche does not appear in the original. Nafs should therefore not be taken in its usual sense, for it is certain that it has another much higher significance, which makes it similar to the word essence, and which refers to the Self or to the real being ; as proof of this, we can cite what has been said in a ḥadīth that is like a complement of the Greek saying" 'He who knows himself, knows his Lord'. When man knows himself in his deepest essence, that is, in the center of his being, then at the same time he knows his Lord. And Knowing his Lord, he at the same time Knows all things, which come from Him and return to Him. He knows all things in the supreme oneness of the Divine Principle, outside of which, according to the words of Muhyi 'd-Din Ibn Al-Arabi 'there is absolutely nothing which exists', for nothing can be outside of the Infinite.

C’est à Ibn ‘Arabi que l’on attribue le rôle le plus éminent dans cette interprétation de plus en plus approfondie du principe féminin. Pour lui non seulement la nafs [âme] est féminine – comme c’est le cas généralement – mais aussi dhât, « essence divine », de sorte que la féminité, dans son œuvre, est la forme sous laquelle Dieu se manifeste le mieux (…) cette phrase savant exprime, en effet, parfaitement le concept d’Ibn ‘Arabi puisqu’il écrit au sujet de sa compréhension du divin : « Dieu ne peut être envisagé en dehors de la matière et il est envisagé plus parfaitement en la matière humaine que dans toute autre et plus parfaitement en la femme qu’en l’homme. Car Il est envisagé soit comme le principe qui agit soit comme le principe qui subit, soit comme les deux à la fois (…) quand Dieu se manifeste sous la forme de la femme Il est celui qui agit grâce au fait qu’Il domine totalement l’âme de l’homme et qu’Il l’incite à se donner et à se soumettre entièrement à Lui (…) c’est pourquoi voir Dieu dans la femme signifie Le voir sous ces deux aspects, une telle vision est plus complète que de Le voir sous toute autre forme par laquelle Il se manifeste. » (…) Des auteurs mystiques postérieurs à Ibn ‘Arabi développèrent ses idées et représentèrent les mystères de la relation physique entre l’homme et la femme par des descriptions tout à fait concrètes. L’opuscule du soufi cachemirien Ya’qub Sarfi (mort en 1594), analysé par Sachiko Murata, en est un exemple typique ; il y explique la nécessité des ablutions complètes après l’acte d’amour par l’expérience « religieuse » de l’amour charnel : au moment de ce plaisir extatique extrême – le plus fort que l’on puisse imagine et vivre – l’esprit est tant occupé par les manifestations du divin qu’il perd toute relation avec son corps. Par les ablutions, il ramène ce corps devenu quasiment cadavre à la vie normale. (…) On retrouve des considérations semblables concernant le « mystère du mariage » chez Kasani, un mystique originaire de Farghana (mort en 1543). Eve, n’avait-elle pas été créée afin que « Adam pût se reposer auprès d’elle », comme il est dit dans le Coran (sourate 7:189) ? Elle était le don divin pour le consoler dans sa solitude, la manifestation de cet océan divin qu’il avait quitté. La femme est la plus belle manifestation du divin, tel fut le sentiment d’Ibn ‘Arabi.

An individual enters the final stages of the Way when the nafs begins to release its grip on the qalb, thus allowing the ruh—which is present in all humanity, but is cloaked in the veil of the self—to absorb the qalb as though it were a drop of dew plunged into a vast, endless sea. When this occurs, the individual achieves fana: ecstatic, intoxicating self-annihilation. This is the final station along the Sufi Way.

Evil and mortality can be attributed to our self (nafs) but not to the rūḥ within us.

During the period of her adolescence, her burgeoning womanhood, high school and throughout college, her awareness of the other sex had been an involuntary thing that crept up on her unasked for and unwanted. She would come into contact with these guys, or boys really, who she really didn’t even like all that much. She could discern the weakness in their characters in a heartbeat, see into the core of their insecurities with ease. Figure out what they were hungry for in life and discern their superficialities. And yet it was these guys who would make her palms moist with sweat when they approached, whose presence sucked the air out of her chest, whose off hand comments to her made her speechless and inarticulate. Not the top-of-the-class guy with his subtle opinions and depth of character, but the attractive, muscular idiot.

Qatâdah said: “Allâh created angels with reason and no desires, animals with desires and no reason, and man with both reason and desires.” So if a man’s reason is stronger than his desire he is like an angel, and if his desires are stronger than his reason, then he is like an animal.

The Sufi path is marked by a number of different stages or stations (maqdm/maqdmdt) which the Sufi traveller (sdlik) passes through as he advances on the path. On his way the Sufi also experiences various psychological and emotional states (hdl/ahwdf). [...] The Sufi’s progress along the path is hindered by the machinations of the self (nafs), that is, the ego-self or what is called in the Qur’an the self that incites or exhorts to evil {al-tiafs al-ammdrah bi-al-su). In order to maintain his progress along the path to God the Sufi must be able to control the ego-self by disciplining it, and by continually blaming and abasing it.

Our life force bioenergy has been known by a multitude of names around the world. For instance: Ki is the Japanese equivalent of chi or life energy; Prana is the Hindu term for Life force, or Life energy. Lung is a Tibetan word meaning inner ‘winds’ of life force; Ruach Ha Kodesh is Hebrew for Breath of God; Nafs and Ruh is the Islamic terms for a kind of ‘soul breath’; Spiritus Sancti is the Latin (Catholic) term meaning 'Holy Spirit’; Pneuma is Greek for 'vital breath’; Élan vital is the term for 'vital life-force' in classical European Vitalism; Orgone was the revolutionary psycho-biologist Wilhelm Reich's term for vital life force; nilch'i is the Navajo term for ‘sacred life-giving wind or life-force’; ni is the Lakota Sioux term for life-force; Mana is an Oceanic-Polynesian term (and more recently also adopted as the term for life-force by several fantasy role-playing games); ha, or the more-specifically Hawaiian (Huna), is the term for ‘breath’ or sacred life force; Ka is the Ancient Egyptian idea of a vital essence or life energy; and, of course, the classic term for bio-energy that George Lucas adopted for his modern classic Star Wars is ‘the Force.

Taxation was raised again to fund the expanded Air Force required to keep the taxpayers who were expected to fund the required expanded Air Force in a position in which they could be required to pay the extra taxes that would keep them paying the taxes. Further taxes were required to fund the extra demands made upon the services of the Ministry of Justice in order to handle all of the extra cases of non-payment. Hearing cases in absentia was just as expensive, if not more so, than hearing them with the accused actually in the dock rather than naffing off at relativity-inducing speed to some distant star with grandma and grandma’s walking frame strapped onto the roof-rack to make room inside for the beer.

mare zulfe tumse hai, mare ada a tumse hai, mare diwange tumse hai, mare ashique tumse hai.... tum is terha sama ga a ho mere tan man r har nafs me, abh to mare umede tumse hai, abh to mare khwaishe tumse hai, abh to mare sapne tumse hai, abh to mare wafa a tumse hai.. tum to har pal har lamha har waqt ban ga a ho mera, abh to mare zindage tumse hai... abh to mare zindage tumse hai... abh to mare zindage tumse hai...

The Path to the Truth is a labor of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge, and ultimately prevail over your nafs with your heart. Knowing your self will lead you to the knowledge of God. It

The Path to the Truth is a labor of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge, and ultimately prevail over your nafs with your heart. Knowing your ego will lead you to the knowledge of God.

The Path to the Truth is a labor of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge, and ultimately prevail over your nafs with your heart. Knowing your ego will lead you to the knowledge of God.

An individual enters the final stages of the Way when the nafs begins to release its grip on the qalb, thus allowing the ruh—which is present in all humanity, but is cloaked in the veil of the self—to absorb the qalb as though it were a drop of dew plunged into a vast, endless sea. When this occurs, the individual achieves fana: ecstatic, intoxicating self-annihilation. This is the final station along the Sufi Way. It is here, at the end of the journey, when the individual has been stripped of his ego, that he becomes one with the Universal Spirit and achieves unity with the Divine. Although

And one of these rules said, The Path to the Truth is a labor of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge and ultimately prevail over your nafs with your heart. Knowing your ego will lead you to the knowledge of God.

From a spiritual view, the worlds have multiple dimensions: an apparent one and a concealed one. Those who look at things through the lens of their nafs see the apparent, and those who look at things through the lens of their heart see more — just like the earth whose apparent dimension is greenery and water, yet underneath is boiling magma.

During this time, the Alavids rose up against the Abbasid’s oppression in various uprisings, including those of Muhammad al-Nafs al-Zakiyya and his brother, Ibrahim, the uprising of Hossein ibn Ali, the martyr of Fakh, the establishment of the Idrisid government in North-Western Africa,

Min ma jifhimx sewwa l-karattru tiegħi jista' jidħak bija, jgħajjarni miġnun, stramb, bniedem b'demmu ffriżat...! Iżda b'liema jedd tkejjel lil ħaddieħor b'xibrek? L-għaliex kulħadd ipoġġi lilu nnifsu bħala r-regola u jittimbra lil dawk li m'humiex bħalu b'imġienen? Jien naf li jien differenti minn ħaddieħor, iżda b'daqshekk m'iniex miġnun. Għandi dritt infassal ħajti kif irrid jien u mhux kif ifassluha l-biċċa l-kbira tal-bnedmin!

Most students have very little patience when it comes to the Sheikh. As soon as they observe behavior that they “believe” is improper they start saying all sorts of nasty things in public about the Sheikh and run away. All Sheikhs will “appear” to fail you . . . however, this criticism of the Sheikh is due to your nafs seeking an “easy way out.” Very, very few people are truly willing to do the work necessary to rid themselves of egoic pride. Moreover, as we know, egoic pride can infect the dervish at any point on the path.

About you . Deuteronomy 6:5 You shall love the Lord your God with all your heart and with all your soul and with all your might. Deuteronomy 30:6 “Moreover the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your heart and with all your soul, so that you may live. Matthew 22:37 And He said to him, “ ‘ You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ Mark 12:30 and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ Luke 10:27 And he answered, “ You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” V'ahav'ta eit Adonai Elohekha b'khol l'vav'kha uv'khol naf'sh'kha uv'khol m'odekha. וְאָהַבְתָּ, אֵת יְהוָה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ. Shared with Public Name pronunciation Add a name pronunciation Other names Add a nickname, a birth name... Favorite quotes "Perhaps I can best describe my experience of doing mathematics in terms of a journey through a dark unexplored mansion. You enter the first room of the mansion and it's completely dark. You stumble around bumping into the furniture, but gradually you learn where each piece of furniture is. Finally, after six months or so, you find the light switch, you turn it on, and suddenly it's all illuminated. You can see exactly where you were. Then you move into the next room and spend another six months in the dark. So each of these breakthroughs, while sometimes they're momentary, sometimes over a period of a day or two, they are the culmination of - and couldn't exist without - the many months of stumbling around in the dark that precede them." ~ Andrew Wiles "Anyone who claims to be in the light but hates a brother or sister is still in the darkness. Anyone who loves their brother and sister lives in the light, and there is nothing in them to make them stumble. But anyone who hates a brother or sister is in the darkness and walks around in the darkness. They do not know where they are going, because the darkness has blinded them." ~ First Epistle of John, chapter 2, verse 9-11 "As nightfall does not come at once, neither does oppression. It is in such twilight that we all must be aware of change in the air - however slight - lest we become victims of the darkness." ~ William O. Douglas For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ. ~ Paul & Timothy in the Second Epistle to the Corinthians

Kami sadar dalam mendidik selalu ada campur tangan Tuhan, sehingga kami tidak bisa sombong. Sebagaimana anak yang punya fitrah atau potensi yang sudah ada sejak lahir, orangtua juga punya fitrah atau potensi alami yang diberikan Tuhan untuk mendidik. Tazkiyatun Nafs atau menyucikan jiwa dengan cara ibadah, beramal saleh, mencari ilmu, atau tirakat adalah usaha agar jiwa bening hingga mampu membaca petunjuk Ilahi untuk menumbuhkembangkan potensi mendidik tersebut, selain juga berguna untuk semacam clear chace kotoran-kotoran pengalaman masa lalu yang buruk sehingga performa aplikasi pendidikan dalam jiwa lebih optimal.

Laolaltă alcătuiau Cele Patruzeci de Legi ale Religiei Iubirii, care puteau fi atinse numai și numai prin iubire. Iar una dintre aceste legi spunea: Calea către Aadevăr este o trudă a inimii, nu a cugetului. Fă-ți din inimă cel dintâi sfetnic! Nu din cuget. Întâmpină, înfruntă și în cele din urmă biruiește-ți propriul „nafs” cu inima. Cunoașterea în sine te va călăuzi către cunoașterea lui Allah.

Dinaintea noastră se întindeau cele șapte trepte de pe Calea Adevărului - șapte „maqamat” prin care trebuie să treacă fiecare eu ca să atingă Unitatea. Prima treaptă e Nafs-ul Decăzut, cea mai înapoiată și mai obișnuită stare de ființare, când sufletul este prins în capcana urmăririi țelurilor lumești. Cele mai multe făpturi omenești sunt împotmolite acolo, zbătându-se și suferind în slujba eului lor, dar socotindu-i mereu pe alții vinovați de nefericirea lor necontenită. Dacă și când un om își dă seama de starea decăzută a eului său, începând să aibă o înrâurire asupra lui, poate să treacă la treapta următoare, care într-un fel este potrivnică celei dinainte. În loc să dea mereu vina pe alții, omul care a ajuns la ceastă treaptă dă vina pe el însuși, uneori până într-acolo încât se disprețuiește. Aici eul se preface într-un Nafs Învinuitor și-și începe astfel călătoria spre curățirea lăuntrică. Pe cea de-a treia treaptă, insul e mai copt la minte și eul se preface într-un Nafs Inspirat. Numai atingând această treaptă, și nicicând înainte, poate să cunoască cineva adevăratul înțeles al cuvântului „lepădare” și să cutreiere prin Valea Cunoașterii. Oricine a ajuns atât de departe va avea și va da dovadă de răbdare, stăruință, înțelepciune și smerenie. Lumea i se va părea nouă și plină de inspirație. Cu toate astea, mulți dintre oamenii care ating cea de-a treia treaptă simt nevoia de-a rămâne aici, pierzându-și voința sau îndrăzneala de-a merge mai departe. Prin urmare, oricât de frumoasă și de binecuvântată ar fi, această treaptă e o capcană pentru cel ce țintește mai sus. Aceia care izbutesc să meargă înainte, ajung în Valea Înțelepciunii și reușesc să cunoască Nafs-ul Senin. Aici eul nu mai e ce era odată, trecând la o treaptă înaltă de știință. Mărinimia, recunoștința și un simțământ de mulțumire neabătut și nepăsător la greutățile vieții sunt cele mai de seamă însușiri care însoțesc pe oricine a ajuns aici. Dincolo de aceasta se întinde Valea Unității. Cei ce se află aici vor fi mulțumiți cu orice împrejurare lăsată de la Dumnezeu. Lucrurile lumești nu au nici o însemnătate pentru ei, deoarece au atins Nafs-ul Mulțumit. Pe treapta următoare, Nafs-ul Mulțumitor, devii un far pentru omenire, împărțind vigoare oricui ți-o cere, învățându-i pe alții și luminându-i ca un adevărat învățător. Uneori, un astfel de om poate avea puteri vindecătoare. Oriunde merge, va schimba cu totul viețile altor oameni. În orice face sau năzuiește să facă, țelul lui cel mai de seamă e să-l slujească pe Dumnezeu slujindu-i pe alții. În cele din urmă, pe cea de-a șaptea treaptă, atingi Nafs-ul Curățit și devii „Insan-i Kâmil”, o ființă desăvârșită. Însă nimeni nu știe prea multe despre această treaptă și, chiar dacă unii - foarte puțini - au știut vreodată, n-au vrut să vorbească despre ea. Treptele înșiruite de-a lungul căii sunt ușor de înfățișat, mai greu e de trecut prin ele. La piedicile care se ivesc în cale se adaugă și faptul că nu există chezășia unei înaintări necontenite. Drumul de la întâia treaptă la ultima nu e câtuși de puțin drept. Te pândește întotdeauna primejdia de-a te prăbuși din nou pe treptele dinainte, uneori chiar de pe o treaptă înaltă până la cea dintâi. Date fiind multele capcane cu care e presărat drumul, nu-i de mirare că în fiecare veac doar câțiva oameni izbutesc să ajungă la ultimele trepte.

The Path to the Truth is a labor of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge, and ultimately prevail over your nafs with your heart. Knowing your self will lead you to the knowledge of God. It had taken me years to finish working on these

The Path to the Truth is a labor of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge, and ultimately prevail over your nafs with your heart. Knowing your self will lead you to the knowledge of God.

The Path to the Truth is a labor of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge, and ultimately prevail over your nafs with your heart.

Din tal-owkej bla sens. Ikun min ikun u jiġrilu x’jiġrilu donnu kulħadd obbligat li jistaqsi din il-mistoqsija. Inkella x’se ssaqsih bniedem? X’se tgħidlu? Isma’ naf li m’intix owkej ta! Le, ma taħdimx. Int owkej? tirbaħ dejjem.

The Forty Rules of the Religion of Love, which could be attained through love and love only. And one of those rules said, The Path to the Truth is a labor of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge, and ultimately prevail over your nafs with your heart. Knowing your self will lead you to the knowledge of God.

W Sta­nach nie­za­leż­nie od po­li­tycz­ne­go roz­da­nia rzą­dzi więc kilka po­tęż­nych or­ga­ni­za­cji lob­by­stycz­nych. Naj­waż­niej­sza z nich to Wall Stre­et, a więc banki i in­sty­tu­cje fi­nan­so­we. Drugą jest sek­tor mi­li­tar­ny oraz bez­pie­czeń­stwa. Wy­jąt­ko­wo groź­ny dla resz­ty świa­ta, co po­ka­za­ły wy­pad­ki sprzed de­ka­dy. Trze­ci blok to po­tęż­ne lobby izra­el­skie. Potem jesz­cze lobby gór­ni­czo-naf­to­we. Szcze­gól­nie wpły­wo­we od cza­sów Geo­r­ge’a W. Busha, który po­sta­wił wieu naf­cia­rzy na czele po­wią­za­nych z rzą­dem ogra­ni­za­cji zaj­mu­ją­cych się śro­do­wi­skiem. Na tym przy­kła­dzie do­brze widać, jak dzia­ła ta „neo­li­be­ral­na de­re­gu­la­cja”. To zna­czy naf­cia­rze w imie­niu rządu re­gu­lu­ją swój wła­sny sek­tor. I niech pan zgad­nie, w któ­rym kie­run­ku to re­gu­lu­ją! Oczy­wi­ście robią to w taki spo­sób, żeby więk­sza część kosz­tów ich dzia­łal­no­ści zo­sta­ła prze­rzu­co­na na in­nych. W tym przy­pad­ku na śro­do­wi­sko. W ten spo­sób ich pro­duk­ty mogą być śmiesz­nie tanie. A sek­tor ban­ko­wy? Do­kład­nie ta sama hi­sto­ria. Po­zwo­lo­no ban­kom w imię wol­no­ści ro­snąć do roz­mia­rów, gdy stały się zbyt duże, by upaść. I teraz rząd musi je ra­to­wać za każ­dym razem, gdy wpad­ną w kło­po­ty. I to nie tylko po­przez ba­ilo­uty. O wiele czę­ściej od­by­wa się to w spo­sób dużo bar­dziej za­ka­mu­flo­wa­ny. Przez dłuż­szy czas Fed mu­siał wpusz­czać w go­spo­dar­kę cięż­kie mi­liar­dy do­dat­ko­wych do­la­rów. W efek­cie na Wall Stre­et pa­nu­je nie­spo­ty­ka­na hossa. A re­al­na go­spo­dar­ka jak tkwi­ła, tak tkwi w kło­po­tach. Na rynek we­wnętrz­ny to się w ogóle nie prze­kła­da. To nie jest żadna de­re­gu­la­cja. To jest sa­mo­re­gu­la­cja.