A DOWNLOADABLE E-MAGAZINE Vol II * SEPTEMBER 2009 * Issue IX Meditation leads to Ultimate Flowering
Introducing various Masters & Dimensions of Spiritual Sojourn
MEDITATION TIMES A Downloadable Monthly E-Magazine
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A PRODUCTION OF www.taoshobuddhameditations.com Published by: www.taoshobuddhameditations.com Country of Origin: Trinidad & Tobago, West Indies. Chief Editor/Graphics Layout & Design: Swami Anand Neelambar Editorial Team: Swami Anand Neelambar, Taoshobuddha International Contributors: Hadhrat Maulawi Jalaluddin Ahmad Ar-Rowi, Lars Jensen Assistant Contributors: Ma Prem Sutra, Swami Dhyan Yatri, Sufi Lakshmi Sahai
In This Issue Editorial
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Tasawwure Sheikh – Introduction What is Tawwajzoh? Shrine of Maulana Jajaluddin Rumi Maraqba I Rumi Maraqba I Naqshbandi Love the Ultimate Way to Relate
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Maulana Rumi – the Sum of Spirituality Soul’s Call to Answering Soul Tasuwwure Sheikh – an Excerpt Meditation – The Ultimate in Healing Mahdevi Verma – Pain is Transcendence Holy Places and Shrines - Pictorial
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What is Tasawwure Sheikh? Mystic Mast Links to LIVE Meditations and other available works of TAOSHOBUDDHA
In our Next Issue AASHIYAAN
MEDITATION TIMES Published by Taoshobuddha Meditations Trinidad, West indies
his month we introduce the reminiscence of Maters and special emphasis on the Sufi Path. The way of the Sufis is indeed the way of mysticism and inner mysteries. The very study of Sufism transforms one inner mechanism. One of the Sufi’s main tenets is Tasuwwure Sheikh – Reminiscence of the Masters. Tasawwuf is a branch of Islamic knowledge which focuses on the spiritual development of the aspirant – the one seeking ultimate dissolution – fana. It aims at purification of the heart and the development of God consciousness. The essence of Tasawwuf is the transmutation of consciousness from seeking delights in sensuous titillations into the pure joy of intoxication with the wine of the mystic. Sufis are very simple and down to earth people. As indeed spirituality is the very core of man’s essential nature so simplicity is the essential core of Sufism. And in this issue of Meditation Times we highlight some aspects of this most sublime path. Feed your heart on the love of God That you may become immortal And your face illumined with divine light!!! RUMI MASNAVI II: 2442 Sufism is the inner core of the spiritual quest. The dregs and dross are removed and pure love remains. The Sufi approach is one of awe and wonder at the marvels of the Creator Who is dissolved in His Creation. One cannot come to appreciate Sufism without being transformed by the very desire to know what Sufism is. To know the Sufi way is to become a Sufi by the very process of knowing. But Sufi is about love – not knowing, at least not intellectual knowing.
The Sufi path is riddled with mysterious parables and mystical insights into very ordinary things. When one begins to inquire who is a Sufi then the lamp of knowing is lit. When this flame becomes a burning passion that cannot be quelled until the heart dances with ecstasy at the mere thought of the Beloved, only then the search is over. A Sufi is mad. Mad for the Beloved. Mad because he has left the arms of world to embrace the open sky without a thought for tomorrow. A Sufi is a moth that dies in the enamouring flames of dissolution. He must not only see the Beloved, he must die in the presence. Only such a death reveals what is truly worth living. A Sufi is one who has died for the world and is reborn into the paradise of heaven on earth. Where a Sufi lives that place is the mythical firdous. Only now is it not a myth. It is a living reality. To even meet a Sufi by passing chance is a gift from Allah. Only he who has reached the last stages of spiritual evolution will get such a grace. Such an opportunity is being made available through Meditation Times. To merely even read this work is to be touched by a presence from the Beyond, to be uplifted by the hands of the Divine into the realm of Masters where grace descends as the wine of mysticism.
TASAWWURE SHEIKH To rise above narrowness, Narrowness of all kinds, religious, And of other nature is the very essence, Very essence of Spiritual Knowledge or Marifiat! Sheikh Ramchandra –Lala Ji
‚The fragrance of your love came and waltzed through my heart. It left me torn and broken with the memories that now haunt my mind. Your silent song keeps echoing in my heart and makes me restless searching for this enchanting melody that reverberates throughout my world. My heart can’t compel you to stay. But my soul longs to drown into your pristine presence. How can I resolve this dilemma? Will I ever feast my thirsty eyes on your exotic, celestial beauty again? Or shall I be forever seeking the beloved? In deserts I roam like a wandering dervish. In the aashiyaan I lingered awaiting your return. In desperation I entered the tavern and drank till intoxication. The wine vase has become empty and the heart drunk. But still my thirst is not parched. Only your sweet caress can quell the burning desires of my soul, and satiate the torments of my heart.‛ Lotus from the Moon – Anand Neelambar This work is the overflow of a heart intoxicated with remembrance of a Master – Sheikh Mahatma Brij Mohan Lal and his consort Shakuntala Devi. It is unique in its approach and execution of the subject matter. Herein we find a bridge between the generation gap in this realm and the realm beyond. The silsila created by Sheikh Mahatma Brij Mohan Lal continues to waft its nisbet, fragrance throughout the ‘amta-sphere’ – energy field surrounding a Master. It has been two generations in the womb of the one who the Mahatma himself blessed with the divine insights to see beyond the mortal caprice. The child is now in your
hands, the glow on his innocent face shall surely take you back to the radiant face of the Sheikh. This work has the potential to transport you beyond this realm and lift you into the divine placenta of satsangh with the Sheikh Mahatama Brij Mohan Lal. Rare indeed and most blessed are we who have been in the time when such a grace is overflowing. The flow of direct current is most potent and the touch of the Master via the pen of Sufi Lakshmi Sahai brings us in face to face contact with this divine electricity. With a shock that can only jolt the heart into awakening from its kumbhakarnic slumber. Long have we been waiting and fell asleep during the process. This work comes as the final benediction of the illumined Sufi Lakshmi Sahai as a gift from the unknown to guide the despondent and aspiring humanity out of the throes of worldly affairs; and to offer a ray of transformation. I wish to thank sheikh Taoshobuddha for his efforts in translating the manuscripts of Sufi Lakshmi Sahai into lucid English that is palpable to the reader. I wish to acknowledge the contribution of Maulwi Jalaluddin Ahmad Ar Rowi of Malaysia for his wonder and inspirational foreword to this monumental work. And most of all my gratitude goes out to you, the readers who have the interest and longing to remember the noor-e-illahi. Subhan Allah. Allaahumma Sullai Alaa Sayyidina Muhammadiu wa Alaa Aalihi saidiyana muhammadiu wa warik wa sallium! Ya Salamo, Ya Hafishu, Ya Kayummu.
WHAT IS TAWWAJZOH? While traversing on the path for attaining the status of Sufi when the self undergoes certain transitions it experiences ecstasy or suroor and the expression of that ecstasy through silent gestures or as energy field is Tawwajzoh.
awwajzoh is the word of Sufi coinage. No other path has used such a word yet still the silence was communicated by Buddha, Hindu sages down the ages. Whether, any other path has used this word or not does not say anything about it. Tawwajzoh is way of communicating the experience of déjà vu. It is the way to give you the taste of your being by bringing light into your inner cave. It is the way to communicate the magnanimity. It is the way to express the unheard, unseen, unknowable, unthinkable and unknown. It is the way to express the experience of love. It is the way to express and communicate inner oneness. It is the way to communicate inner silence. Now there is another word of the same coinage. This is faiz. Faiz means grace. Both words belong to the same domain. Tawwajzoh is the way and faiz is the fruition. When Tawwajzoh crates grooves within and the light begins to sustain itself and darkness is dispelled then the aspirant feels the faiz of the sheikh first and finally that of Allah swt. Thus these two words go in togetherness. Sometimes in life there comes certain moments that are so magnanimous that no word can contain those moments. Words fail to express this. Tawwajzoh is the way to express those moments. It is the way of silent communion. Nothing is said and yet still everything is communicated.
Sufism is the esoteric dimension in Islam. It originated with the tradition of Prophet Muhammad. Fatima Bint (608-633A.H) is one of the first women Sufis we trace in Islamic mysticism. There is an interesting transition that you notice in her being. While mourning the Death of Holy Prophet she said, ‚It is not surprising that whoever catches the fragrance of Muhammad’s tomb will never know another perfume. Destiny injured me with bereavement so sorrowful, and so dark, that if it had fallen on the days they would have been turned into eternal nights.‛ This is the poetic expression of that experience of separation. Her expression of this utterance is Tasawwuf. Poetry and love (Ishq-i-Haqiqi) are blended together as expression. This is Tasawwuf. While traversing on the path for attaining the status of Sufi when the self undergoes certain transitions it experiences ecstasy or suroor and the expression of that ecstasy through silent gestures or as energy field is Tawwajzoh. In the process of inward journey when the aspirant attains to various stages of inner harmony and then suddenly experiences something magnanimous. No words can encompass or express that. Only the silence can communicate that experience. Know this as tawwajzoh. Tawwajzoh is the way to communicate that experience from the sheikh to the murid.
Tawwajzoh is the devise or the way to give the taste of that experience of Noor and love to the murid. And unless the Noor or light is thrown into the dark caves of your being the inward journey cannot begin. Love divine or ishke-haqiqi is the taste of that unknown and unknowable. When love touches you for the first time you are stuck dumb. You have tasted something. But you do not have words to communicate this. This experience goes on multiplying. In the beginning there is duality of the experiencer, (one who experiences), experienced (that which is to be experienced), and the experiences (that which between the two). As the inward journey continues and the aspirant traverses through various stages first fana or dissolution is attained. And the process continues. There is no experience and nothing to experience. Only experience remains. This is the stage of fana-fi-allah. It is at this stage Holy prophet when he returned from miraj-ul-nabi at ‘masjid al aqsa’ he has high fever. He asked Fatima Bint ‘Mad or poet’. He was both in fact.
Through silence the sheikh gives you the taste of that experience. This is the only way to bring the remembrance to you. This is the only way to begin your inward journey. For tawwajzoh to work in you, love for the sheikh and trust is essential. Without this your doors remain closed to Noor-e- ishk.
It is this experience that Nanak had when he dissolved into river bain and disappeared for three days. Ego dissolved. He is face to face with that Ultimate reality. And, after this oneness with his beloved, Japji Sahib is his message or you can say the way of expression of that inner oneness or bliss or suroor. This is Tawwajzoh in poetic expression. It is in that experience of oneness Holy Quran dawned on Holy Prophet. This is tawwajzoh of the holy Prophet. Tawwajzoh is the fragrance of the being of the one who has experienced the state of suroor or bliss.
This is what I am doing by creating more and more melodies through such guided meditations so that you are drawn to your inner being. These guided meditations are like clarion call. And once you hear this melody your foot step will be drawn to this melody even without your efforts. You will begin to search for the source from where this melody is overflowing. Your mind cannot resist. You are drawn to that. You reach in search of that stream. Only then your inward journey begins. And unless the sheikh can create such a melody your journey cannot begin. This is tawwajzoh the way of communicating the inner silence from the one who has experienced within to the murid one who has now begun to aspire for that.
Whenever word fail, all visible and known methods of communion fail to express the experience of suroor then silence is the only way. Tawwajzoh is that silent communion.
The present day murid is plagued with inner conflict and duality. The energy has settled in the mind. First this energy has to be brought at the heart center so that the process of inward journey can begin. Because of inner noise and the clatter of the mind silence cannot be deciphered. As a result first a sheikh has to transform this silence into the words. And then using the words, energy field, lovingness, and compassion create a melody that can bring the energy from the mind to the heart center. When the melody touches the aspirant it continues to linger like the dissolving notes of a sweet melody. It then begins to create grooves in your consciousness. Noor-e-ishk can now begin to work in you. This is tawwajzoh of the sheikh.
The way to take the murid to the state of suroor is Tawwajzoh.
SHRINE MAULANA JALALUDDIN RUMI PICTURES: courtesy LARS JENSEN, SWEDEN
RELICS HOLY PROPHET BEARD OF HOLY PROPHET
PLAQUE AT THE ENTRANCE TO THR SHRINE JALANUDDIN RUMI Plaque at the entrance to the Shrine of Rumi ‐ implies
‘This place is full of Love and all persons who come here will be transformed.’
SHRINE JALALUDDIN RUMI, KONYA
SHRINE JALALUDDIN RUMI, KONYA
MEDITATION LEADS TO ULTIMATE FLOWERING
MARAQBA-I-NAQSHBANDI INSIGHTS INTO NAQSHBANDI MARAQBAS © 2009, Taoshobuddha
All rights are reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, mechanical, photocopying, recording or otherwise, without prior written permission of the original publisher TAOSHOBUDDHA MEDITATIONS. Printed and Published by TAOSHOBUDDHA Cover design and graphics: Anand Neelambar Photography: Taoshobuddha
NAQSHBANDI SUFI SHEIKH TAOSHOBUDDHA
The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’ and ‘Buddha’. The word Tao was coined by the Chinese master, Lau Tzu. It means that which is and cannot be put into words. It is unknown and unknowable. It can only be experienced and not expressed in words. Its magnanimity cannot be condensed into finiteness. The word Sho implies, that which is vast like the sky and deep like an ocean and carries within its womb a treasure. It also means one on whom the existence showers its blessings. And lastly the word Buddha implies the Enlightened One; one who has arrived home. Thus, Taoshobuddha implies one who is existential, on whom the existence showers its blessings and one who has arrived home. The Enlightened One!
While traversing on the path for attaining the status of Sufi when the saliq undergoes certain transitions it acquires an ecstasy and the expression of that ecstasy is Tasawwuf. It is the candle that you hold while on your journey inwards or towards ultimate reality. You can choose any Tariqa as the road but you cannot walk unless you see that path through the light of candle i.e. Tasawwuf. It is through this light that Rumi saw the creative essence of Allah Subhan wa Taala in everything and everywhere. ‘Diwan-I-Shams’ is such an expression of Tasawwuf.
MARAQBA-I-RUMI It was a fair orchard, full of trees and fruit And vines and greenery. A Sufi there Sat with eyes closed, his head upon his knee, Sunk deep in mystical meditation. ‘Why’, asked another, ‘do you not behold? These signs of God the merciful displayed Around you, which He bids us contemplate?’ ‘The signs,’ he answered, ‘I behold within; Without is nothing but symbols of the signs.’ What is all beauty in the world? The image, Like quivering boughs reflected in a stream, Of that eternal orchard which abides Unwithered in human hearts. Masnavi IV: 1358-65
araqba is just to be! Not doing anything! No action! No thought! No emotions! Just you are! And it is sheer delight! Maraqba is an understanding, an experience of Oneness – both inner and outer! It springs forth from the deepest core of your being. An evolution! Just as no doctor can give you health, So too no master can give you meditation. Both Maraqba and health belong to
the fourth dimension. A dimension beyond the known! A master can only help you in removing the obstacles So that Maraqba happens! Indeed Maraqba is mystical. You are now entering the realm of the unknown and unknowable. There is nothing that is familiar. Yet still there is joy of an unknown nature.
Rumi takes you through this unchartered realm of meditation that is mystical. It was a fair orchard, full of trees and fruit And vines and greenery too. A Sufi there Sat with eyes closed, his head upon his knee, Sunk deep in mystical meditation. Drown in the beauty of this unchartered realm of the unknown and unknowable. Certainly you will attain to that which is beyond time and space. And still blissful is that realm. It was a fair orchard, full of trees and fruit And vines and greenery too. A Sufi there Sat with eyes closed, his head upon his knee, Sunk deep in mystical meditation. The Sufi sits in that orchard meditating. ‘Why’, asked another, ‘do you not behold These signs of God the merciful displayed Around you, which He bids us contemplate?’ What a beauty. Allow the beauty of this composition to ooze into your being. The sheikh in Rumi gives instructions the first lesson in maraqba. ‘Why’ sit in that position naturally you may enquire. The orchard, the vine and greenery are all signs of God. These are the manifestation of God’s mercy displayed around you. And why did He display such signs? Mind wonders! Mind really wonders, ‘why such a display?’ He bids us to contemplate! Really indeed! He bids us to contemplate! Indeed He does so! It is now up to you to con…tem…plate…. ‘The signs,’ he answered, ‘I behold within; ‘The signs’ Sufi answered, ‘I behold within!’
These are not mere various muqamats Maraqba is turning within. And outside reality within.
words. Instead these are or stages in maraqba. within. The reality lies is mere reflection of that
Inward journey continues. The murid journeys through various stages. Pauses for a moment and continues on the journey. The sheikh takes you through the inward journey. Without is nothing but symbols of the signs.’ All that you see around is indeed a mere reflection of inner symbols. As the energy or Noor moves through various centers of your being a holy place is created within. Human body has 68 such centers within. These are holy pilgrimages. What you see outside as holy places are indeed the reflection of these inner centers that a murid journeys through during maraqba. Allow the journey to continue… What is all beauty in the world? The image, Like quivering boughs reflected in a stream, Of that eternal orchard which abides Unwithered in human hearts. Sojourning deep within the mind wonders: ‘What is all beauty in the world? Mind wonders. What are all these images outside? The solemnity of the heart overflows: Like quivering boughs reflected in a stream, Of that eternal orchard which abides Unwithered in human hearts. This is it. The Ultimate! Subhan Allah!
MARAQBA – I - MAQSHBANDI Sheikh Taoshobuddha MARAQBA is just to be! Not doing anything! No action! No thought! No emotions! Just you are! And it is sheer delight! Maraqba is an understanding, an experience of Oneness – both inner and outer! It springs forth from the deepest core of your being. An evolution! Just as no doctor can give you health, So too no master can give you meditation. Both Maraqba and health belong to the fourth dimension. A dimension beyond the known! A master can only help you in removing the obstacles So that Maraqba happens! Taoshobuddha: Meditation the way to self realization
hen the lips are closed, then the heart begins to speak! When the heart is silent, then the soul blazes up, bursting into flame and this illumines the whole life. This is MARAQBA. You can call this experience by different names, its quality, and effects will not change.
Although there is no specific way that Maraqba can be explained. Yet still the sheikhs speak. I have earlier written a book ‘Meditation: the way to self realization.’ This is simply to bring an understanding in an aspirant along the way so that the journey becomes easier. Without understanding the journey becomes really difficult. All that I am overflowing is like a finger pointing towards the moon. So do not look at the fingers instead look towards the direction fingers are pointing. This time I am creating techniques for Naqshbandi Maraqba around the Commandments of the Tariqat
Each path evolved out of the Noor of Allah Subhan wa Taala via His Rasool Holy Prophet.
jb kae idl kae nI<d Aa jatI hE i)r mE< hI Akela haeta hU< AaEr yar kI mhi)l haetI hE kl saihl valae< se rae rae
yh fUbne vale khte we jaee maEj fuba de tU)a< kae vh maEj hI saihl haetI hE. JAB DIL KO NEIND AA JATI HAI FIR MAIN HI AKELA HOTA HUN AUR YAR KI MEHFIL HOTI HAI KAL SAHIL WALON SE RO RO YEH DUBNE WALE KAHTE THE JO MAUJ DUBA DEIN TUFAN KO VOH MAUJ HI SAHIL HOTO HAI!
When the energy field of the master flows! The mind is at rest entering the realm of total relaxation! Beyond all finiteness I am all alone and there is the company of the sheikh. Those who have drowned in this ocean of tranquility tell all those standing on the shore – the state that can render even the storm and vicissitudes into tranquility is alone the shore for the being!
uch is the state of maraqba. This is what I am here to speak to you. First of all let me explain something about the evolution of the Naqshbndiyah path.
Naqshbandiyya means to ‘tie the Naqsh very well.’ The Naqsh is the perfect engraving of The Divine’s Name in the heart of the murid. Each path evolves out of the Noor of Allah Subhan wa Taala via His Rasool Holy Prophet. This we are taught from the very beginning. We are also taught Allah alone is omnipresent, omnipotent and gracious. There is only Alllah and no one else. He alone is the Haquiqat and the rest all is illusion or gaflat. And many things like this are taught during our church sermons. It seems we have not understood and continue to negate, and go on living in our ignorance. Such is not only the case with ordinary human beings instead such is the understanding of even those who claim themselves to be the custodians of religion and call themselves sheikhs. It is claimed by each propagator of the tariqat ‘My path is the only authentic path not the others…’ If you are intelligent you will find such statements coming out of the sheikhs and these have been documented. I can go on quoting these. However one who understands the very essence of truth or Haquiqat will not do this. It is because of all such statements that negate truth for certain vested interests need to be rejected. It is because of such statements I had to speak to you of this. All paths evolved out of Allah swt via Holy Prophet they are the paths to reach him. It is up to you to choose the path that appeals to you spontaneously. Follow that path. Path that evolves
out of you alone can lead to Allah. Pay your gratitude and regard for each sheikh of all the religions, learn whatever you can and continue your inward journey. This is the essence of maraqba. This is ultimate in fruition. Now back to the tariqat. The outer appearance of the Naqshbandi Golden Chain has changed over the period of time. Only outer apparel changed not the outer. From the time of Abu Bakr as-Siddiq (r) to the time of Bayazid al-Bistami (r) it was known as - Siddiqiyya. Continuing along the journey from the time of Bayazid al-Bistami to that of Sheikh Abdul Khaliq al-Ghujdawani it was called as - Tayfuriyya. From the time of Sheikh Abdul Khaliq al-Ghujdawani to the time of Shah Naqshband it was called the Khwajaganiyya. It was he who gave the 8 principles which now form the essential commandments of the Naqshbandiyah tariqat and the subject matter of this work. From the time of Shah Bahauddin Naqshband through the time of Sayyidina Ubaidullah alAhrar and Sheikh Ahmad Al Farooqui Mujaddadi Sirhindi it is called Naqshbandiyya-
Mujaddadiya. However from here the Naqshbandiyiah Haqqaniyya came into existence,
From Sheikh Shah Bahuddin Naqshband the path developed many streams got sub-divided and each considers itself as the right one. From the time of Sheikh Ahmad al-Farooqui to the time of Shaikh Khalid al-Baghdadi it was called Naqshbandi-Mujadadiya. This is one stream. Like this there are numerous. Let us pay our gratitude towards these and with an understanding proceed on our inward journey. From the time of Sheikh Khalid al-Baghdadi until the time of Sayiddina Shaikh Ismail Shirwani it was called the Naqshbandiyya-Khalidiyya. From the time of Sheikh Isma'il Shirwani until the time of Sayyidina Shaikh 'Abdullah adDaghestani, it was called Naqshbandi-Daghestaniyya. And today this sub stream is known as Naqshbandiyah-Haqqaniyya. Sheikh Nazim Adil, a being of tremendous beauty and understanding, of Cyprus is the sheikh of this path spreading Noor-e-Illahi. I have tremendous love for Sheikh Nazim. He comes from the ancestry of Persian Mystic and poet Maulana Jalaluddin Rumi. We have never met at physical plane. However in spirit we meet. At the plane of spirit all sheikhs are together. Where ever you are Sheikh Nazim Naqshbandi Sheikh Taoshobuddha pays his regards and love of the Rasool to you and the muridins. This is what Naqshbandiyah-Haqqaniyya path says of their path. This is one stream. Forgetting the very fact that out of Shah Bahauddin may tributaries evolved. It is quite improper to say â€˜my path is the only right oneâ€™. A path or tariqat and its authenticity is determined by the fruits it bears and not talks and claims. Out of each path many enlightened ones came into existence. Also evolved as a tributaries are Naqshbandiyah Owaishiya, Naqshbandi Tahiri, Naqshbandiya
Tahini Tauheedia Naqshbandia, and Naqshbandia-Mujaddadi-wa Mazaharia.
Each sub path is associated with a sheik. For instance Naqshbandiyah Owaishiya path is associated with Sheikh Owaish Ullah RA. He was a sheikh of tremendous beauty, awareness, understanding, and love for Rasool. This is well known. The Naqshbandiayah –Mujazzadia – Mazahria path is the confluence of the energy field of three sheikhs who are relevant for their contributions to human cause. To me the most distinguished Naqshbandi Order is the way of the Companions of the Prophet, the sheikh and those who follow them and thus the tariqat. Sheikhs follow the path laid by the sheikhs. This is tariqat. Thus tariqat consists of continuous worship in every action, both external and internal, with complete and total discipline and understanding according to the path laid by the sheikh. It consists in maintaining the TOTALITY of Nisbet. Also in keeping awareness of the Presence of God Almighty and Exalted, on the way to self-effacement and complete experience of the Divine Presence in and around. It is the Way of complete reflection of the highest degree of totality. It is the Way of sanctifying the self by means of struggle – the struggle against the self. It begins where the other orders end, in the attraction of complete Divine Love, which was granted to the first friend of the Prophet, Abu Bakr as-Siddiq (r). The most distinguished Naqshbandi Way is a school of thought and practice that stood in the vanguard of those groups which disseminated truth and fought against evil and injustice, especially in Central Asia and India in the past, in China and the Soviet Union in modern times, and in Europe and North America now. Historically speaking, the Naqshbandi path (tariqat) can be traced back to the first of the Rightly - Guided Khalifa, Abu Bakr as-Siddiq (r), who succeeds the Prophet (s) in his awareness and in his role of guiding the Muslim community then. Allah said in the Holy Qur’an, ‘He was the second of two in the cave, and he said to his friend: ‘do not be sad, for God is with us’” [9:40]. Of Abu Bakr the Prophet (s) said, ‘If I had taken to myself a beloved friend, I would have taken Abu Bakr as my beloved friend; but he is my brother and my companion.’ What, in fact distinguishes the Naqshbandiyya tariqat from other Sufi tariqats in the past and all along the journey is the fact that it took its foundations and principles from the teachings and example of six bright stars in the spiritual horizon of the Holy Prophet. These bright stars are; 1. 2. 3. 4. 5.
Sheikh Bakr as-Siddiq, Sheikh Salman al-Farisi, Sheikh Imam Jafar as-Sadiq, Sheikh Bayazid Tayfur al-Bistami, Sheikh Abdul Khaliq al-Ghujdawani, and
6. Sheikh Shah Bahauddin Uwaysi al-Bukhari, commonly known as BahauddinNaqshband - the unquestionable Imam of the tariqat-e-naqshbandi.
The word ‘Naqshband’ comes from two words: ‘naqsh’ meaning ‘engraving’ and suggests engraving the name of Allah in the heart, and the latter ‘band’ means ‘bond’ and indicates the link between the individual and his Creator. This means that the Naqshbandiyya follower has to practice his prayers and obligations according to the tariqat and to keep the presence and love of Allah alive in his heart through a personal experience of the link between himself and his Lord via his sheikh. Besides Abu Bakr as-Siddiq, Sheikh Salman al-Farisi (r) is of Isfahan in Persia and he was the one who advised the Muslims to dig a trench in the battle of Ahzab. After the Muslims seized al-Madain, the capital city of Persia, he was made Prince and governor of that city and remained there until his death. Sheikh Iman Jafar as-Sadiq is a descendant of the Holy Prophet (s) on his father’s side and of Abu Bakr (r) on his mother’s. It was he who rejected all positions of honor in favor of retreat and spiritual learning and practice. He is called ‘The Inheritor of the Prophetic State (Maqam an-Nubuwwa) and the Inheritor of the Truthful Station (Maqam as-Siddiqiyya). The path that thus began was now preparing for the advent of the second millennium almost 1000 years after the Holy Prophet with Sheikh Ahmad Mujaddadi Alif Thani Sirhindi, in India. Of this Holy prophet made mention in one of the Hadith! At the command of the Mashaa’ikh Hazradth Baqi Billah was sent to India to pave the way for this second millennium. With this advent Mujaddadi was added to the existing path. As a result it came to be known as Naqshbandi - Mujaddadi. Thereafter with the advent of Hazrat Shah Mazhar Mir Jane Jana of New Delhi India another significant change took place in this sub-stream of tariqat. Because of all these the maraqba and the tariqat underwent certain changes. It is not that these Sheikhs have changed the tariqat. Each sheikh has to deal with a new set of aspirants. The level of understanding differs and so are the inner capabilities. The outer circumstances and situations go on changing. Because of this the current sheikh makes certain relaxations, and explores new ways and means of communion. Certain things never change. Just as truth is, it can never change. What actually changes is the way to present it to suit the current muridins. Without making any change in the Haqiqat a sheikh simply presents the old wine in a new bottle or with a new label. Because of inner weakness the aspirants find silent maraqba difficult. A sheikh cannot keep them deprive of silent maraqba or tawwajzoh. The format has to change. The sheikh can transform his silence into words and then through the arrangements of words, modulations, the gaps between words and gestures can transfer the same silence and tawwajzoh to the murid. Not only this through all these he can create ‘Alpha wave Patterns’ and thus the same effects that a silent tawwajzoh will create.
If a present sheikh is not capable of doing this he is not a sheikh and tariqat cannot rest with him. We live in the age of technology where we can establish communion beyond time and space in a flash. The teachings, way of maraqba and tariqat has to incorporate all this. The whole effort of the sheikh is to kindle the spark of Noor in the heart of the murid. Only then it can become aflame with love divine or Love for Allah swt. This is the only way a new man can evolve. Through my efforts this is what I am doing and creating a new trend for all those who are bestowed with this solemn responsibility of transformation. I am exploring every possibility so that a new man can take birth out of you – one who is harmonious both within and without. With the advent of Mujaddadi era the Nisbet attained a new direction. To this a new dimension was added by Sheikh Mazhar Mir Jane Jana and also the advent of other influences that filtered in Indian sub continent and now because of its worldwide proliferation. All this provided totality to the one stream of the path which is now known as NAQSHBANDIMUJADDADI-WA-MAZAHARIA. Also it brought into effect the role of modern technology. This made me to opt for the three volumes of leaves from a Sufi Heart. The two volumes are now with you. Beginning with the advent of Sufism I had to pause at Shah Bahauddin Naqshband with whom the path came to be known as Naqshbandi in the Vol 1. Naqshband literally means the designer. This word, which is the name of the Sheikh Bahauddin, thus gave a new direction to the existing Tariqat. Therefore logically I had to pause here. The second volume of ‘Leaves from a Sufi Heart’ begins with Shah Bahauddin. He is an important link in the golden chain of the masters. From him many new streams flowed in many directions. His methodology was unique. He used parables to explain the intricate matters for spiritual understanding. It was therefore logical to begin with Shah Bahauddin. This volume continues through the dawn of a new millennium Sheikh Ahmad Mujaddadi Alif Thani to Sheikh Noor Mohammad Badayuni. And the ‘Third Volume’ is yet to begin with a new era in the development of human consciousness with Hazrat Mazhar Mir Jane Jana and continues to the present day masters. Along with this I had to explore the life of ‘Shah Bahauddin Naqshband – Life and Works’, ‘Tasawwuf-the Spirit of Sufism’, and ‘Tasuwware Sheikh’ This is once again a new trend setter in the process of communicating silence through words. This process continues through another work ‘Maraqba-I-Rumi’. In this with a blend of poetry, music, and tawwajzoh I am presenting the essence of 12th century mystic Maulana Jalaluddin Rumi. This process of setting new trends of maraqba is also filtering into other paths as well as part of my work for the entire Ummat or creation of Allah swt. I have also created a set of 27 guided meditations to balance body and mind as part of meditation and healing. This work is known as ‘Meditation the ultimate in healing’. This is continuing through insights of a sheikh into other tariqats such as the path of Nanak and that of Hindus as well. This series is aimed at bringing out the essence of these masters for the seekers of their path.
The journey was long but the nisbat and the faiz of the masters made the path very easy and rewarding. Each word is soaked in this benediction as it will connect you the master whose energy field you are entering through this overflow. The faiz or the bliss can be experienced from the very fact the work of over 3000 pages finished in less than one year. This is the grace of the masters and the reflection of nisbat. At times to explain the intricate matters or the tahrir came through the masters as insight or kasf. It was a joy that can only be experienced. I have transferred this into the words and their arrangements so that you as a reader can experience this intoxicating flow of the energy field as you allow the words to soak into your being. In this process assistance came from many quarters. Many of the aspirants throughout the globe went through the individual scripts as part of weekly maraqba and otherwise as well. However I am thankful to my two brother-in laws Dr Sharad Saxena from India, and Pt Mahendra Nath Maharaj from Hollywood, Florida USA. I am thankful for the love of Sufi Lakshmi Sahai who is still drunk with the first book Meditation: the way to self realization and is now overwhelmed with ‘Tasuwware Sheikh’. My friends Maulana Jalauddin Ahmad Ar Rowi of Malaysia, Lars Jensen from Sweden, Rishi Bhatia from Boston are a few among the large number. You are all in my awareness as it is for you I go on overflowing. The love of family and the children is always the beacon light in the pursuit of the works. The constant support of the chief editor Anand Neelamber in putting together all the works over the years and providing the technical assistance in recording, and editing the audio and other works and then making these available to you needs to be mentioned. Soon we will meet on another inward journey with an overflow of Nisbet-e-Illahi and tariqat. Subhan Allah! Sufism is not speculation – it is utterly practical. It is not a philosophy – it is very down-to-earth. Its roots are in the earth. It is not abstract, wholly thinking – it means business. It wants to transform people, not just to stuff their minds with futile, impotent ideas. And all ideas as such are impotent. They pretend much, but when you go deep into them, you will always find them empty of all reality. They promise, but they never deliver the goods. They cheat. Philosophers have been the greatest cheats in the world. They create beautiful mansions in the air. They are artists in creating dreams. And those who become enchanted with those dreams are very unfortunate, because their lives will be wasted. And by the time they become aware that they have been chasing dreams, it will be too late. And there are a few people who never become aware of it. Their whole lives they remain engrossed in ideas, and they die engrossed in the ideas. They never come face to face with reality. And it is only reality that liberates. Truth liberates, not ideas. And truth is not an idea: truth is an experience. The Perfect Master Vol II - OSHO
In RELATING Lovers Mirror each other! And then LOVE becomes MEDITATION – TRANSCENDENCE.
MEDITATION LEADS TO ULTIMATE FLOWERING
LOVE THE ULTIMATE WAY TO RELATE Relating means you are always starting afresh. You are continuously trying to become acquainted. Again and again, you are introducing yourself to each other. You are trying to see the many facets of the otherâ€™s being. You are discovering each day something new, something exciting, something exhilarating, and something unique. Your eyes are full of wonder, awe like those of a child each time you proceed to relate to the love of your life. You are trying to penetrate deeper and deeper into his or her realm of inner feelings. Into the deep recesses of his or her being! You are trying to unravel a mystery which cannot be unraveled. This is the beauty and the mystery of Relating.
ove is the fragrance of your being. It is a way of communion with the unknown and unknowable. Love is the Ultimate way to
and cozy. You carry it on because there is nothing else to do. You carry it on because if you disrupt it, it is going to create much trouble for you.
Love is not a relationship. You cannot give it a name, form, shape or anything finite. Love is an unseen but realized truth. When it grips you are overwhelmed. It comes from the unknown and unknowable. Gives you the taste of your being! And before you become aware of it disappears. Love relates. Love is a way to relate to sentient and insentient beings. Love is awareness. Love is a way of life. Love it understanding. Love is your being. Love is the way to manifest your being. Certainly love is not a relationship. A relationship is something finished. A relationship is a noun. The full stop has come. The honeymoon is over. Now it is no more joyful. No more enthusiasm is there. It is all over. Yet still you can carry it on like the dead corpse. Life moves on just to keep your promises alive. You can carry it on because it is comfortable, convenient,
Relationship means something complete. It is finished, and closed. Relationship means the flower has blossomed and now withered. Love is never a relationship. Love is the ultimate way to relate. It is always flowing. Love continues to flow until the river of life merges into the ocean of life. It is always a river, flowing, unending. Love knows no full stop. Love is continuum. Lovesâ€™ honeymoon begins but never ends. It is not like a novel that starts at a certain point and ends at a certain point. It is not a flower that you smell once and throw away. It is not like a book that you read once and close it. It is an ongoing phenomenon. Lovers end, love continues. It is a continuum. Love is a verb, not a noun. But we replace the beauty of relating to that of relationship. This is the agony and the misery of man. To relate in love is insecure. To relate through love is difficult. To relate through love needs courage, understanding, meditativeness. And relationship is a security. Relationship has a certainty.
Relating is just a meeting of two strangers. Maybe just an overnight stay and in the morning we say goodbye. Who knows what is going to happen tomorrow? And we are afraid. Therefore we want to make it certain. We want to make it predictable. We would like tomorrow to be according to our ideas. We do not allow love freedom to have its own say. So we immediately reduce every verb to a noun. Or relating to relationship! You are in love with a woman or a man and immediately you start thinking of getting married. Marriage is a legal contract, a social contract. Marriage secures many issues. However one thing that marriage does not secure is love. Mind brings law into love. Love is brought into limitations. Its wings and freedom is curtailed. Remember I am speaking of love as Energy – way of relating and not relationship. When a Buddha speaks of freedom in love baser mind immediately misinterprets it as freedom in Love relations. Love is embodiment of Truth. And love relations belong to baser mind and the domain of the physical. The law comes into love because love is not there. It is only a fantasy, and you know the fantasy will disappear. Before it disappears settle down, before it disappears do something so it becomes impossible to separate. In the world of buddhas, with more meditative people, with a little more enlightenment engulfing the earth’s horizon, people will love, love immensely, but their love will remain a relating, not a relationship. And I am not saying that their love will be only momentary. There is every possibility their love may go deeper than your love. Certainly it will have a higher quality of life. Love then may have something more of poetry and more of God in it. And there is every possibility their love may last longer than your so – called relationship. But it will certainly not be
guaranteed by the law, by the court, and by the policeman. The guarantee will be inner. It will be a commitment from the heart – the deepest core of your being. It will be a silent communion. If you enjoy being with somebody, you would like to enjoy it more and more. If you enjoy the intimacy, you would like to explore this intimacy even more and more by going deeper and deeper and thus reaching the unfathomable depth of the being. Remember love takes long to blossom. It is not like wild flowers that mushroom during the rainy or the spring season. And there are a few rare flowers which bloom only after long intimacies on the tree of love. There are seasonal flowers too. As soon as there is sunrise of love, these blossom and wither away no sooner than they appear. They are gone forever. There are flowers which take years to blossom. Also there are flowers which take many years to come. The longer it takes, the deeper it goes. But this requires a commitment from one heart to another heart. From one being to another! This need not even verbalized. To verbalize love is to profane it. It has to be a silent commitment! An eye to eye! A heart to heart! A being to being! It has to be understood at the deepest core of your being meditatively but not said. Remember love pronounces aesthetic beauties through silent gestures. It is an unseen but realized truth. Love gives the smile of innocence to a child. Love gives wings to the birds to float in the infinite horizon of the being. Love expresses mystically through a Rumi. Love is the essence of your being. But man cannot trust him selves. It is easy to trust the priest and the law more than trusting one’s own
inner voice. It shows such people cannot trust their love. However certainly they trust the law. Therefore forget all about relationship. Learn how to relate. Learn how to relate to the flowers, plants, river, mountains, breeze, the rustling of breeze through the tree leaves, smile of the innocence, silence of the mind, and the gestures of the being. Once you are in a relationship you start taking each other for granted. That is what destroys all love affairs. The woman thinks she knows the man, the man thinks he knows the woman. However in reality nobody knows either. It is impossible to know the other. The other remains a mystery. And to take the other for granted is insulting, disrespectful to the being. To think that you know your wife or husband is very ungrateful is basically wrong. How can you know the woman or the man? Man and woman are processes. A continuous process of change or transformation! They are like a river of consciousness that is flowing innocently. Never consider man or a woman as things. The woman or the man that you knew yesterday is not there today. One without who, sun never rose in your life. Now things have changed. The same person creates no more ripples in you. So much water has gone down the bridge. He or she is somebody else! Totally different! Relate again! Start again! But never take it for granted. Remember the man or the woman that you slept with last night is different. Consciousness is flow. And man is consciousness. Therefore look at his or her face again in the morning. He or she is no more the same person. Much has changed. Much water has flown.
Remember just as you cannot enter the same river twice, so too, you cannot relate to the same person in the same way. Man is a flow – not something static or dead. Incalculably much has changed. That is the difference between a thing and a person. The furniture in the room is the same. It never changes because it is dead article for use. But the man and the woman are no more the same. They are alive. You cannot use them as commodities. Explore again! Start again. This is the way of relating. Relating means you are always starting afresh. You are continuously trying to become acquainted. Again and again, you are introducing yourself to each other. You are trying to see the many facets of the others’ being. You are discovering each day something new, something exciting, something exhilarating, and something unique. Your eyes are full of wonder, awe like those of a child each time you proceed to relate to the love of your life. You are trying to penetrate deeper and deeper into his or her realm of inner feelings, into the deep recesses of his or her being. You are trying to unravel a mystery which cannot be unraveled. That is the joy of love. This is the exploration of consciousness. The moment you relate, and do not reduce it to a relationship, then the other will become a mirror to you. Relating is divine. Relationship is worldly. Exploring your beloved, unaware of the fact you are in reality exploring yourself too. Getting deeper into the other! Knowing each others’ feelings, thoughts, deeper stirrings, you will be discovering your own deeper stirrings as well. In relating lovers mirror each other. And then love becomes a meditation – transcendence. LOVE, ENLIGHTENED MASTER TAOSHOBUDDHA
Maulana Rumi the Sun of Spirituality The rising of the Sun When the sun raises it give birth to a new day. LARS JENSEN
Lars Jensen: A Swedish seeker hails from Stockholm, Sweden. He works as a project manager in Sweden and has a graduation in Master of Science in Engineering, at the Royal Institute of Technology in Stockholm. He says, "I was born in a country where no one understands spirituality. Hardly any person believes in God in Sweden. Even if this country is a desert of spirituality, I had an inner longing to find the truth, since the early childhood. I wondered about the mystery of life and death...â€?
ne day near about 800 years back in time the sun was rising in a town called Konya in the land of Rum. A pious Mullah (priest of Islam) lived in this town. However he was also a very proud person, since he had very good intellectual knowledge of the
Islam and he was a very important Mullah that taught the Koran to a lot of disciples. Once when he was studying the holy book of Koran, an old man passed by! The old man asked him: "What does this book contain, since it
draws your attention so much?" The Mullah looked at the old man, who seemed to be a poor and old illiterate man that had little knowledge. Due to his own ignorance and arrogance the Mullah answered: "It is nothing that you would understand anything about, even if I told you" The old man grabbed the book (of the holy Koran) from the hands of the Mullah and threw it into water well. After a while the old man took up the book from the water well. But instead of being wet, the book was dry like a desert, indicating that this Holy book of intellectual knowledge contains no „water of life‟ and no spirituality. The old man told: „And about this („miracle‟) you understand nothing‟. The Mullah was amazed and understood that this old man had some secret knowledge that could not be found in any holy book of the world. He followed the old man to a house. He went inside the house and when he came out of the house several days later he was a changed person forever. The old man was Shams al-Din of Tabriz (the sun from Tabriz) and the Mullah from Rum was later to be known by the name Maulana Rumi. This is the story of how Maulana Rumi met his Master, the Sun from Tabriz. The spiritual point of this story is that the holy books speak about God, but God is not to be found in these holy books. The holy books are all dry, even if you put them in water; it does not contain any „water of life‟. Only the true meeting with God is true spirituality. Word does not count; the practical experiences of the soul speak louder then words. Once, a student came to his teacher. He had a book under his arm. The teacher asked him: „What is it?‟ He said: „Teacher, it is a book that shows how water is made.‟ Smiling, the teacher said: „Will you squeeze some of the leaves of the book and see how many drops of water will come out of them?” So by reading, reading and reading about water, one can die of thirst. The scriptures speak of God; they speak of what the Masters had experienced in their life with God; and that is all. But those experiences can only be experienced within your own self, not in books. So unless you have the same experience yourself, you cannot become Spiritual, even so
you may be reading Holy Books for hundred and thousands of years. When the Sun from Tabriz appeared in the land of Rum he enlightens the Mullah of Rum, who in turn became a changed person forever. It is only an awakened Soul that can rouse us from our deep slumber. It is only the lit candle that can light the unlit candle. Only when such a Soul is met, we can be coloured in the same colour. Life comes from Life as Light comes from Light. So the Sun of Tabriz created the Sun of Rum. Once Maulana Rumi merged in the Sun of Tabriz he himself become the Sun. After this episode happened Maulana Rumi never opened a Holy book again, since he himself had become the living book of truth. Being a source of the inner experiences of God, he was no more depended on dry intellectual knowledge and book knowledge. The holy books is only the recordings of the experiences of the past masters written in ink, but their experience with God has to become our own experiences, otherwise these words are of no use for us. The knowledge of heart is not learned from books. The sun of Tabriz was convinced that even if a man lives six thousands years and learned from books it would not be equal to Divine Inspiration gained through being united with God for one moment. So we need to come in contact with someone that can give us the same experiences that our Master have. One gram of practice is of more value then a ton of theory. The truth is the highest, but still Higher is true living. Jesus the Christ declared the same truth: "The epistle of Christ is not written in ink, but with the spirit of the living God; not in tables of stone (like the Law of Moses in the Old Testament of the Bible), but in the fleshy tables of the heart." (2 Corinthians 3:3) When the sun rises everything is seen in its original condition. In the same way the spiritual Sun from Tabriz revealed all the inner secrets of the heart to his beloved disciple. Maulana Rumi‟s way of life was changed from the intellectual level to the level of the heart and to
level of the soul. It was a transformation from the outer knowledge to the internal knowledge. He became the knower of the hidden values of life and the secret values of life. Before it was darkness, but when the sun raises it give birth to a new day - a rebirth into the spirit. Maulana Rumi was a changed person and always remained in a state of intoxication of love for God. Not an intoxication that makes you unconsciousness, but an intoxication that makes you more consciousness and alive. So in this state of intoxication, he was reciting poems in the Persia language, which contains all the secrets of life and death. Maulana Rumi told: "I am so small I can barely be seen. How can this great love be inside me? Look at your eyes. They are small, but they see enormous things." The whole teaching of Maulana Rumi could be summarised by the words of Lalaji Ram Chandra, whom was a Sufi saint living in Fatehgarah in India for about one hundred years back in time (He was a relative to Taoshobuddha): “God has hidden himself inside your hearts and exposed you. Hide yourselves and expose God! This is the real spiritual practise.” It was the words of Lalaji, but I take it as the words of Maulana Rumi, because it contains the essence of his teaching. The night Hassan of Basra told: “I saw a child carrying a light. I asked him where he had brought if from.
He put it out, and said: "Now, you tell me where it has gone.” Everything has its own rhythm and once the day has passed the night is coming. With the arriving of the night, again it becomes darkness in the world. Jesus the Christ said: „I must work the works of Him that sent me, while it is day; the night come when no man can work. As long as I am in the world I am the light of the world.‟ (John 9.3) Jesus was indicting that the living Master is essential for the spiritual development of mankind. The spiritual Sun is only rising as long as the living Master is in the world. At the age of 66 years Maulana Rumi had composed several famous compendium of poetry. These include the Masnavi, Divan-e Kabir, Mecalis-e Seba, Mektubat and Fihi-maFihi. It was at this age that he left the physical body at the sunset of December 16, 1273 A.D. When the sunset came, the night of the world again started. That night was named Sebul Arus (Night of Union). Men of five faiths followed his pier; it was the first time this phenomenon occurred. At the time Maulana Rumi left the body there were earthquakes for seven days and nights, indicating that he was a very special soul that was leaving this earth. When Jesus left the body it became dark even at the daytime. When Guru Teg Bahadur (the 9th Sikh Guru) was killed it became dark at daytime and a sandstorm came. All those experiences indicate that the night was coming after those Masters had left this physical world.
All the religions have been talking about dropping your ego – but it is a very weird phenomenon: they want you to drop your ego, and the ego is just a shadow of God. God is the ego of the universe, and the ego is your personality. Just as God is the very center of existence according to religions, your ego is the center of your mind, of your personality. They have all been talking about dropping the ego, but it cannot be dropped unless God is dropped. You cannot drop a shadow or a reflection unless the source of its manifestation is destroyed. So religions have been saying continuously, for centuries, that you should get rid of the ego – but for wrong reasons. They have been asking you to drop your ego so you can surrender to God, so you can surrender to the priests, so you can surrender to any kind of nonsense, any kind of theology, superstition, belief system. ZEN Manifesto - OSHO
SOUL’S CALL FOR ANSWERING CALL By Lars Jensens On the dumb bosom of this oblivious glove Although as unknown beings we seem to meet We are not aliens nor as strangers join We are bound to each other by a causeless force. Sri Aurobindo: Savitri Now let us enter the world of mysticism – the world of Rumi. The book of Masnavi of Maulana Rumi begins with the following words: ‘Listening to the reed flute, how it complains, lamenting its banishment from its home; Ever since they tore me from my osier bed, my plaintive notes have moved men and women to tears. I burst my breast, striving to give vent to sighs, and to express the pangs of my yearning for my home. He who abides far away from his home is ever longing for the day he shall return.’ Maulana Rumi describes the pain of separation from God and the separation from his Master. It is a call for the beloved to come. Since the beginning of time, man has always wondered about his Origin; who he is, from where he came and where he is going. The struggle and yearning to know his heritage is natural and innate in man. It is his Source from within his own heart calling him back home. The soul feels the separation from the beloved Lord and the soul also feels the pains that the mind gives to her. There is a Maker; this world did not come out of itself. This Maker is our Origin and our Source. We, the Souls, are all made of the same essence as Him. He is the Ocean of all-Consciousness and we are the drops of that Consciousness. The
difference between the Soul and God is not more than the difference between the Sun and its ray. He is the whole and we are the parts. Being a part we are incomplete and want to bind us to something to be whole and complete again. The drops (the souls) that are separated from the ocean (God) feel that separation. Due to the feeling of separation from the Lord; the soul wants to bind itself to the Lord in order to be whole and complete again. However the eyes see everything, but do not see themselves. We see everything, but we do not see ourselves. This defect throws us in illusion. We remain extrovert and not introvert. So due to this defect in man, we tend to put all our attention outside and search for the Lord outside ourselves. When the time past ages upon ages and incarnation after incarnation all Love for God has now turned into worldly love called attachment and lust. All our attention is lost in the worldly affairs and the worldly play. If we only had turn our attention inside in our search for the Lord, the Lord would have listened to our call. But He is only listening if our call and cry is genuine and comes from the level of soul. Just as the reed flute banishment from its own home call for its return back home. God does not listen to the loud trumpeting of the elephants, but He may listen to the whispers of an ant, if the call comes from the level heart. It is the love of the soul that draw the Lord to us and not the loud voices of the mind. No one can force the Lord to come. He is the Power that comes when He Himself wants and He only want to come when we have opened our heart for Him.
VISIT TO RUMI’S SHRINE
An Experience LARS JENSENS The Sun is still shining - at the tomb of Rumi in Konya Now even thousand times brighter than it was ever!
[Lars Jensen is working as a project manager in Sweden and has a graduation in Master of Science in Engineering, at the Royal Institute of Technology in Stockholm. He tells, "I was born in a country where no one understands spirituality. Hardly any person believes in God in Sweden. Even if this country is a desert of spirituality, I had an inner longing to find the truth, since the early childhood. I wondered about the mystery of life and death.... "]
SHRINE JALALUDDIN RUMI
Let us offer a prayer before we enter into the energy field of Rumi. It is spiritual etiquette that while visiting the shrine of a master we offer our salutations. This is the way to invoke the Tawwajzoh of the Sheikh.
2007 was marked as the year of the 800th birth anniversary of Rumi. A great occasion to celebrate was planned. To be the part of this celebration I visit the tomb of Maulana Rumi at Konya in Turkey. Maulana Rumi says: ‘When the rose has faded and the garden is withered, the song of the nightingale is no longer to be heard.’ Rumi’s word would imply that the God Power (the nightingale) leaves the physical place where the Master lived (the garden) when the living Master leaves the body (the rose has faded) and spirituality has disappeared from that place (the garden is withered). So when the Master leaves the body the God Power also leaves that place and only physical dust remains, when the people that remain at the place turned into worshiper of mammon (the garden is withered and no spirituality is left). Whoever, in the case of the tomb of Maulana Rumi, the fragrance from the rose of Rumi is still there to be felt even so the Master has left the body (the rose has faded) and the place has turned into a museum (the garden is withered). A Plaque hanging at the entrance to the Shrine of Rumi welcomes a visitor with a sublime message that still wafts the fragrance that Rumi reads – ‘This place is full of Love and all people who come here will be transformed’. I have never seen such a place where different people from different background come and cry in silent. For the sensitive and receptive persons the tears come from the inner core of their hearts. This does not even happen in Jerusalem or Bethlehem at the most holy places there. I have been there and I have not seen it there or at any other holy places, but I saw it in Konya and I also felt it there. There is a reason. I could not understand this until I read Taoshobuddha mention something like this as reason for such a feeling.
Taoshobuddha explains this better. Taoshobuddha has written in the book ‘The secrets of Bhakti - As narrated by Sage Narad’ (at page 159) about how the Bodhi tree had witness Buddha’s enlightenment. The tree remembers that moment. Anyone who comes under the same Bodhi tree and meditates - the tree will radiate an energy field and share this moment of that experience. Then what to say about the body of the Rumi? The body of Rumi was even closer of the happening of enlightenment of Rumi than the tree was close to the happening of the enlightenment of Buddha. The body of Maulana Rumi gave witness to the meeting with the Sun from Tabriz, the enlightenment of Rumi and all other happenings in the life of Maulana Rumi. Will not that body also radiate an energy field and share the experiences of those moments with us? This is what is happening at the tomb of Maulana Rumi. For a conscious person, God is always present and he is not dependent on any outer circumstances or places. But for people, who are not conscious, the place like that of Rumi's tomb in Konya comes like a reminder. At another palace in Konya there exists another tomb of what is supposed to be the tomb of the Sun from Tabriz. Someone asked me: ‘I have heard that there exists a place where the sun never disappears.’ Then he kept silent and looked into my eyes and waited for me to respond to his statement. He asked me since I came from Sweden and it is told that the sun never goes down at the summertime in Sweden (at the part of Sweden that is north of the pole circle). However I know that this person was referring to the inner sun that always is shining day and night, even so he pretended to ask about the outer sun. I didn’t give him any answer, instead I remained dumb.
NAQSHBANDI SUFI SHEIKH HADHRATH BRIJ MOHAN LAL (Q) RA AND SHEIKH SHAKUNTALA DEVI (Q) RA
‘If Naqshbandi tariqat is the holy sacrificial fire then the life of sheikh Brij Mohan Lal is like the ghee (offering of clarified butter to the fire) and the life of Sheikh Shakuntala Devi is the havan samigri (the combined mixture of many sacred ingredients) offered to the holy sacrificial fire of the tariqat. Togather they complete the way of naqshbandiyah tariqat.’
jIvn sumn cFa kr hm terI AcRna kre<ge< jnm jnm hm terI v<dna kre<ge<.
EMBELLISHING LIFE TO BE A FLOWER FOR THY ALTER I SHALL ERELONG SING THTY GLORIES!!!
iDp g@ vae saje hStI Daef kr Ab tae bs Aavaj Aavaj hI bakI hE. LEAVING THE FINITE REALM THEY NOW DWELL IN REAM BEYOND THE KNOWN!!
SHRINE NAQSHBANDI SUFI BRIJ MOHAN LAL AND SUFI SHAKUNTALA DEVI, LUCKNOW, INDIA
Ik lamha jo gujra hei tere saath Cha jaye zindagi mein merI ban ke noor tere Zindagi ho paigame mohabbat Duya hai yehi merI rab se lamha lamha Allah hoo, allah hoo, allah hoo Lamha lamha allah hoo allah hoo!! Taoshobuddha
One moment that is spent in thy company May it spread in my life like thy light sublime? And life be the message of love eternal Such is my solemn prayer each finite moment! Allah hoo, Allah hoo, Allah hoo Each moment Allah hoo, Allah Hoo!!! Nearly sixty years ago noor‐e‐illahi showed me the way and directed me to a Naqshbandi Sheikh Brij Mohan Lal. My cognition was then veiled. Although soul recognized the answering soul across the time on life’s road, yet still mind failed to recognize. The sheikh created a bond. With the passage of time the bond has deepened and that remembrance has assumed the form of TASUWWARE SHEIKH. Now after 60 years I am once again watching the entire episode in retrospect certain events bring tears to my eyes. While other times these bring so much bliss that all alone sitting by me my heart wants to dance out of ecstasy. Also I begin to smile like a mad one as I envision each event in retrospect. It is a joy and a blessing indeed. For this I am thankful to the sheikh and my biographer who went on forcing me to go into this retrospect effect. Now after 60 years it is joy of a different kind difficult to explain in words. Maybe my biographer can use his versatility in writing to express my gratitude in words for the sake of the readers like you all.
NAQSHBANDI LAKSHMI SAHAI
he Sufi aspires to remember Sheikh every moment of the day, with each and every breath both incoming and outgoing.
The dhikr, the repetition of the name of God, is the fundamental practice of remembrance. Maraqba and prayer allow for the intimate communion of lover and Beloved and the inner experience of love’s oneness. Silence for the ordinary people is with their tongues. Silence for the mystics is with their hearts. And silence for lovers is with restraining the stray thoughts that come to their innermost beings. Know this as Tasuwware Sheikh.
Wherever there is an aspiring heart this message of the sheikhs or the overflow of Taoshobuddha will certainly take you on the path and connect you to your being. This work being within the Sufi framework I have to use the Sufi terminology. However calling truth, water, air, or all that is existential by different names does not change its qualities and essence. Can the quality of Allah Subhan wa Taal will change if you call Him ‘Father’ or ‘Bhagwan’. But the human ignorance and narrowness thinks so. As a result in spite of so many religious places nowhere religiousness is seen. My effort is to take you beyond the narrowness of all kinds. This is the reason I continue to overflow in different dimensions and different ways.
TASUWWARE SHEIKH ‘Spiritual Knowledge is like water, it takes the color and shape of the cup. Allah's Knowledge is so great, that however much we take, it is like a drop of a huge ocean. It like a vast garden, however much we have cut it is as if we had cut but one flower.’ Shah Bahauddin Naqshband
hjarae< sal nrigs ApnI be nUrI pe raetI hE, bfI muiZkl se haeta hE cmn me< dIdavr kae$ pEda. Thousands of years humanity laments over its saga of misery, misfortune, despondency and calamity. Only then, some where someone is born to resurrect the erring humanity out of such throes. And thus brings serenity and harmony.
ith heart overflowing suroor or bliss and the NoorIIllahi manifesting through each word, thought or composition overflowing I am once again here to speak to you. Each time I speak to you apparently it may appear slightly a different topic or subject but the inner content and the essence in each case centres on the Light of the Being or NoorIIllahi and the process of human transformation. In preparing the strategies for the book care was taken to remain within the framework of the text Tasuwware Sheikh. Yet still my address is meant for the entire creation. Wherever there is an aspiring heart this message of the sheikhs or the overflow of Taoshobuddha will certainly take you on the path and connect you to your being. This work being within the Sufi framework I have to use the Sufi terminology. However calling truth, water, air, or all that is existential by different names does not change its qualities and essence. Can the quality of Allah Subhan wa Taal change if you call Him ‘Father’ or ‘Bhagwan’. But the human ignorance and narrowness thinks so. This is the reason that in spite of so many religious places
nowhere religiousness is seen. My effort is to take you beyond the narrowness of all kinds. This is the reason I continue to overflow in different dimensions and different ways. The word Tasuwware Sheikh was first coined by Sheikh Bahauddin Naqshband a thirteenth century sheikh. Shah Bahauddin Naqshband emphasized that from now onwards the responsibility of inner transformation is the joint one of the sheikh and the murid together. Before him murid was to do everything. However after him the responsibility of the sheikh is 20% and that of the murid is 80%. Shagle rafta or Tasuwware sheikh differs from aspirant to aspirant. It requires constant awareness and spontaneity. This emanates out of inner purity, sincerity and love. Dhikr cleans the heart or qulb. Constant chanting strengthens the inner being of the aspirants. Tasuwware Sheikh or Shagle Rafta is a form of Dhikr. Just as breathing is to the body! Meditation is to the soul! Constant chanting or dhikr or Tasuwware Sheikh is the breathing of the qulb or heart. Together these constitute the
SUFI TRINITY. Together annihilation with God.
Bahauddin told his chief disciple Khawaja Alauddin Attar that with the passage of time inner vitality of the aspirants is declining. Earlier man could walk longer distances and now such long walks are not possible. This prompted Bahauddin to make certain relaxations in the technique of Shagle rafta. Whenever any aspirant feels inner frivolity he is advised to pray in the name of Bahauddin Naqshband. In that case the aspiration is asked to offer the following prayer: “O benevolent one I know the secret of the one through whom I take courage to reach Your Abode, and on whom You had bestowed such honor. It is because of this I seek Thy grace and Thy Indomitable energy so that I may forget all that is egoistic and all that swerves me from Thy Path Sublime. This I seek in the name of Bahauddin Naqshband ‐ one on whom Thy grace manifests each finite moment.” This present work is the remembrance of a beloved murid, Naqshbandi Lakshmi Sahai a fanafiul murid of Naqshbandi Sheikh Sufi Brij Mohan Lal. Naqshbandi Lakshmi Sahai is the son–in‐law of the sheikh Brij Mohan Lal. The company of the sheikh brought transformation in him. I had asked him to do this exercise of ‘Tasuwware Sheikh’ after sixty years. How he came to the company of the sheikh and the sequence of events that happened after the first meeting are the miracles of the unknown. At that moment there was some resistance in Naqshbandi Lakshmi Sahai as the events were unfolding one after the other. This is quite natural. Human mind resists to something new. And now after sixty years being in the company and connected to the Nisbet of the sheikh and the tariqat it was an occasion to live each moment once again in retrospect. As he was journeying through those moments there were different expressions. Sometimes he laughed at his ignorance, rejoiced the nagging of the mind however all along grace, or Inayat was flowing like an undercurrent. Tears of
joy flowed all along and other times unshed tears remained glittering through the eyes. This was not only relevant to Naqshbandi Lakshmi Sahai instead the tariqat entails each murid must go through Tasuwware Sheikh at least once each day if not possible to remain each finite moment. For me to become the pen of someones’ feelings, and express these as one will feel and express, if he was doing himself was joy and benediction of its own kind. This has been communicated through each word, syllable and event so that you too can envision this and feel the grace of the sheikh. NisbateIllahi, and the nisbatetariqat.
yh sc hE ik bhut kfvI hE my #s sakI kI r<g la@gI gr sasae< me< %tr jane dae
Yeh sach hai ki bahut kadvi hai mai is saaqui ki Rang layegi gar sanson mein utar aane do!! YES INDEED THE MYSTICAL WINE OF THIS BREWER IS BITTER ALLOW IT TO ENTER WITHIN CERTAINLY IT WILL TRANSFORM YOU!!
This work comes to your hand as a continuation of the process of transformation that began with Allah Subhan wa Taala via the Holy Prophet and the entire tariqat and NisbeteIllahi.
%skae gane dae Apna gIt mere haeQae< se
AaEr muHe gungunane dae %ske sNnaqe kae.
Usko gane do apna geet mere hothon se Aur mujhe gungunane do uske sannate ko!! LET HIM SING HIS SONG ETERNAL THROUGH MY LIPS AND LET ME ECHO HIS ETERNAL SERENITY ERELONG!! Alham dil Allah! SUBHAN ALLAH!
MEDITATION THE ULTIMATE IN
HEALING “Do not treat the disease, instead treat the patient,”
TAOSHOBUDDHA Edited by SWAMI ANAND NEELAMBAR FOREWORD BY
Dr. C.H. RAMNARINE, MBBS
FOREWORD Dr. C. H. RAMNARINE MBBS MEDICAL PRACTITIONER ALTERNATIVE MEDICINE
Dr. C.H. Ramnarine popularly known as Harry is a renowned physician in Trinidad, whose light has spread to the wider communities in Canada, Caribbean Island, South America, and United States. A medical practitioner for 33 years, he has dedicated his time to ALTERNATE methods of healing. He is a blend of ancient techniques and the modern scientific techniques.
I am very pleased to be given this opportunity by my good friend Brij Saksena - TAOSHOBUDDHA as you all call him, to write about the Author, his book, the quality of the audio and video meditations and the art of healing. I fully agree with the author when he says, and the saying appears on the title of the book: “Do not treat the disease, instead treat the patient!” The disease and the patient are not separate. Sometimes disease comes to man other times he attracts the disease. But most of the time the disease and the man are one and the same. And unless you treat the patient healing cannot occur. In thirty three years of medical practice I have followed this tenet in treating patients. As a medical practitioner I have found that allopathic medicine does not have answers for many questions that medical doctors have to face while examining and treating a patient. I have to seek alternative methods. In my search over the years I have explored many methods and techniques like aromatherapy, flower essences, homeopathy, Ayurveda and other native healing practices. I have explored almost all the possibilities to bring about inner health to the patients. This could not happen until
all that impedes the process is removed. I agree that healing occurs when all these negative forces vanish; then the healing takes place. As the author says health belongs to the fourth dimension. When disease symptoms are no more, something grows from within and this is known as ‘HEALTH’. As the title ‘MEDITATION THE ULTIMATE IN HEALING’ reflects, the book is the outcome of the insights and deeper understanding of someone who has explored deep within an unfathomable treasure or reservoir. He has also a tremendous capacity to transfer such inner experience to others as the process of healing. I have known the author for more than twenty years and found him to be an extraordinary human being. So I felt happy when he asked me to do the introduction to this book. However, I was very impressed when I looked at the text and was even more so when I listened to the audio part of these meditations! I listened to them several times sometimes in deep meditation. My purpose was to analyze these audio and their role in healing. The various categories of body meditations, mind meditations, balancing the mind and meditation the ultimate are all beautifully planned for the beginner as well as the experienced meditator. The author refers to breathing as the alphabet of the body. It is an appropriate statement and a natural beginning of the process of healing! If one can correct the breathing many ailments vanish naturally. Secondly, the selection of words, their arrangements, gaps between audio renditions, the background music and finally and most significantly the ability of the author through voice modulation to set the meditative tone. I found this ability to be spontaneous and natural with the author. This clearly demonstrates his vast knowledge and experience in meditation. All these together create a total ambience for inner healing. I have listened to these meditations to analyze the effects these create at various levels. I can certainly assure you that you cannot remain untouched by this. Together all these
connect you to your being – the ultimate light that heals all. At times one may feel sleepy while listening to the audio but this is no ordinary sleep. It is not somnolence. This is the beginning of a connection first to your subconscious and then finally to your inner being. Remember healing happens only when you are connected to your being. I quote the author: “First, love gives you unity in your innermost core. Then you are no more a body, no more a mind, no more a soul. You are simply one, unnamed, undefined and unclassified! You are no longer definable or comprehensible. You simply become a mystery, a joy, a surprise, jubilation, and then a great celebration! A BEING, one with the whole! This is meditativeness. It is in such a state healing happens. I quote the author again: ‘Meditation, on the other hand, considers man himself as a disease that comes to man because of inner imbalance between consciousness, ego, and mind and then disappears.’
What more can I say when the author has said ‘MEDITATION THE ULTIMATE IN HEALING’. This is the Ultimate. Nothing is beyond this that I can say! I want to take you for a moment to the last chapter in the classic of the author’s ‘MEDITATION, THE WAY TO SELF REALIZATION’ this chapter entitled ‘MEDITATION AND HEALING’. When I asked the author about this his reply was this is just a beginning. I have yet to speak on MEDITATION AND HEALING. He was right then and now he has once again spoken as this work and continues to speak through many works for the process of inner healing to continue. This book ‘MEDITATION THE ULTIMATE IN HEALING’ is the answer and thus will continue the process of healing and insights of TAOSHOBUDDHA. I recommend the book for anyone who seeks inner healing and deep insights into his being.
DR. C.H.RAMNARINE MBBS ISHTARA CENTER TRINIDAD, West Indies
The only way to know god, to feel god, is meditation. Meditation means a state of consciousness when all thoughts have been dropped. The Zen masters call the state of meditation the season of autumn, when all the leaves fall and the trees are standing bare, naked. When consciousness drops all thoughts it is like a tree without leaves, without foliage, exposed to the wind, to the moon, to the sun, to the rain uncovered, unhidden. In that exposure there is communion with god. That communion is love. In that communion one becomes a beloved of god. Meditation is not against thought; it is for transcendence, it is going beyond thoughts. It is becoming so utterly naked that you can be seen by god as you really are: with no masks, with no garments, just like a small child. And these are the great moments of life, when love starts showering from the beyond and one becomes a beloved of god. But one has to earn it, one has to be worthy of it, one has to deserve it. The Golden Wind - OSHO
PAIN IS TRANSCENDENCE mE< nIr -rI duo kI bdlI I am a cloud of sorrow full of water ivSt&t n- ka kae$ kaena vast sky yet still no solitary place mera n k-I Apna haena find as my own to sojourn pircy #tna #ithas yhI such is my introduction and history as well kl %mfI wI imq Aaj clI. Evolved yesterday, today dissolved in the vastness SpNdn me< icr inSp<d bsa In pulse or vibration dwells the eternal that is beyond k<&dn me< Aaht ivZv h<sa in my pain the hurt world laughed plkae< me< inHR[I mclI. Eyes glittered with unshed tears mE< nIr -rI duo kI bdlI I am a cloud of sorrow full of water Mai neer bhari dukh ki badli Spandan mey chir nispand basa, Krandan mey aahat vishva hansa, Nayno mey deepak se jalte, Palko mey nirjharini machli Mai neer bhari dukhi ki badliâ€Ś. Mahadevi Verma
PB Shelley says our sweetest songs are those that tell the saddest thought. I say to you pain is transcendence. Drown in pain. Go to its very core. One day certainly you will find the door. And as you have found the door transcendence is not far. Suffering is the pain of purification, cleansing the heart of imperfections. Through suffering, the lover learns to surrender to the Beloved and become His slave. Mahadevi Verma is an impeccable poet. Born in the District of Farukhabad in 1907 she attained to fana in life and life beyond. One whose consciousness dwells in the gnosis of the creator! Born in a Hindu family she is beyond all finiteness, narrowness and duality. Remember the realm of the being or rooh is beyond all narrownesses. Sufi Ramchandra says: betaSsubI sdakt kI jan hE. Pain has become the way of Mahadevi. This is the separation from the whole that has infused so much melody in her compositions. Separated from the reed bed when a hole is made in the reed and the air is blown a melody, a rhythm, a song, and echoes to linger in our beings. It is the melody of this echo that connects us to our beings or rooh. And in pain one attains to transcendence. I will search for you erelong in pain. Pain of separation! And in you too shall I ever seek pain. Thy presence and absence is the cause of my finite and infinite existence. In pain I transcended to the realm of the beyond. Beyond body, mind, and rooh too! mE< nIr -rI duo kI bdlI ivSt&t n- ka kae$ kaena mera n k-I Apna haena pircy #tna #ithas yhI kl %mfI wI imq Aaj clI. Mai neer bhari dukh ki badli Spandan mey chir nispand basa, Krandan mey aahat vishva hansa, Nayno mey deepak se jalte, Palko mey nirjharini machli Mai neer bhari dukhi ki badliâ€Ś. I am a cloud full of melancholy. This is the paradox of life. You know pain to be a suffering. However pain
indeed is the way to union. Pain is the way to oneness. In the moments of despondency your awareness is at its lowest. Even in pain Mahadevi is fully aware. This is Maraqba. Such a being is aware of pain. And yet still finds solace in pain. Pain becomes the way to transcendence. Each pulse! Each heart beat connects to the state when the pulse or the heart beat cease to exist. This does not mean the heart beat has ceases. Instead the heart beat is so silent that it appears to have ceased. And in such cry the melancholic world laughs and thus exhibits ignorance. Deep within there is illumination. Illumination of inner oneness! This is reflected through the glow in the eyes of the one who has reached to the state of fana. Eyes are then aglow with unshed tears. There is ecstasy within. Each movement! Each step forward is the dance of ecstasy full of music. Each breath spreads a new vision! A vision of new man who has attained oneness within! Forlorn though full of ecstasy I could call none as intimate. Under the vast canopy of blueness no union could bring ecstasy or oneness. Such is my acquaintance. Such is history. Like an infinite wave one day I appeared on the surface of the ocean of life and today I drowned in the vastness of the ocean. mE< nIr -rI duo kI bdlI ivSt&t n- ka kae$ kaena mera n k-I Apna haena pircy #tna #ithas yhI kl %mfI wI imq Aaj clI. Such is the life of transcendence. Life divine! Life beyond! ijNdgI ke smu<dr me< %Qa wa #k idn lhrae< sa imq Aaj cla sagr kI ghra$ me< . rh g$ #k oamaezI sI hr maEj me< tU)anae< kae jEse saihl iml gya hr rhgujr me<. Only this much for now!
HOLY PLACES AND SHRINES
HOLY MOSQUE OF THE PROPHET IN MADINAH
MASJID – E‐ NABAWI MOSQUE OF HOLY PROPHET MADINA
OUTSIDE VIEW SHRINE NAQSHBANDI SUFI BRIJ MOHAN LAL, LUCKNOW INDIA
SHRINE NAQSHBANDI SUFI BRIJ MOHAN LAL, LUCKNOW INDIA
SHRINE MAULANA JALALUDDIN RUMI, KONYA
SHEIKH TAOSHOBUDDHA AT THE SHRINE SHEIKH MAZHAR MIR JANE JANA, NEW DELHI, INDIA
SHRINE NAQSHBANDI SHEIKH MOHAMMAD BAQUI BILLAH RA
NAQSHBANDI SHEIKH TAOSHOBUDDHA RA
SHRINE HOLY PROPHET PEACE BE UPON HIM
NAQSHBANDI SHEIKH RAM CHANDRA RA, SHEIKH BRIJ MOHAN LAL RA AND SHEIKH RAGHUBER DAYAL RA
TOMB SHEIKH NAQSHBANDI MAZHAR MIR JANE JANA R.A., TURKMAN GATE, NEW DELHI, INDIA
TOMB NAQSHBANDI SHEIKH AHMAD AL FAROOQI MUJADDADI ALIF THANI RA, SIRHINDI, INDIA
NAQSHBANDI SHEIKH TAOSHOBUDDHA AT THE SHRINE SHEIKH AHMAD AL FAROOQI MUJADDADI ALIF THANI, SIRHINDI, INDIA
TOMB NAQSHBANDI SHEIKH SHAH BAHAUDDIN NAQSHBAND RA, BOKHARA
SHRINE NAQSHBANDI SHEIKH SHAH BAHAUDDIN NAQSHBAND RA, BOKHARA
SHRINE NAQSHBANDI SHEIKH HADHRATH IBD KHALIQ GIJADWANI R.A.
NAQSHBANDI SHEIKH HADHRATH BABA MOHAMMAD SAMASI RA
TOMB NAQSHBANDI SHEIKH SHAH BAHAUDDIN NAQSHBAND RA, BOKHARA
RELICS TIBETIAN MASTER MILERAPA
RELICS SHAKYAMUNI BUDDHA OR BUDDHA
TASUWWARE SHEIKH Maulwi Jalaluddin Ahmad Ar Rowi, Malaysia
Tasawwur means to imagine and sheikh is the spiritual guide. The combination of these two words resembles a meaning that is to imagine the spiritual guide. This is a key to understand rabitah. Maulwi Jalaluddin Ahmad Ar Rowi, Malaysia Hazrine - Bismillahir Rahmaanir Rahiim Nahmaduhu wa nusolli wanusallimu 'ala rasulihil karim, amma ba'du. Assalamu 'alaikum warahmatullahi wabarakatuhu wamaghfiratuhu.
his message is from the weakest and poorest servant of Allah Maulawi Jalaluddin Ahmad Ar-Rowi Al-Naqshbandi Al-Mujaddidi AlUwaisi 'Ufiyallahu 'Anhu Wali Walidaihi Wali Masyaikhihi Wali Jami'il Muslimin. May Allah forgive all his known and unknown sins and his parents, his masters and those who surrender to Allah entirely? This poor servant has been given a book entitled ‘TASAWWARE-SHEIKH’ written by the enlightened Sufi Sheikh of the ages, Hadhrat Khwajah Taoshobuddha, may Allah spreads his shadow to the East and West. I have read text throughout the pages and found that the book is very interesting and it delivers to the faithful readers the fruits of the masters from the highest ranking sainthood, particularly the masters from the Naqshbandiyah Sufi order. In particular I am overwhelmed by the style and command of language of Sheikh Taoshobuddha. The subject matter is presented in a very heart touching manner. A reader may read the entire text effortlessly and in the end will find that something has definitely touched his being and changed in him. Such is the way of Tariqat that is evident through all the works of Sheikh Taoshobuddha. May Allah Subhan Wa Taala’s noor shine through Sheikh Taoshobuddha and guide the true seekers. This is Tasuwware Sheikh. You are in the company of the sheikh. Nothing is said and yet still the miracle happens. This is tariqat of the sheiks. Tasawwur means to imagine and sheikh is the spiritual guide. The combination of these two words
resembles a meaning that is to imagine the spiritual guide. This is a key to understand rabitah. Rabitah means to bind or to bond one’s spirit with the spirit of his spiritual guide and master. It is amongst the most difficult subject to be understood by the beginner of the truth seeker before they reach their first fana. In Naqshbandi tradition, to be in the companionship with the master is very important to remove the evil thought and the wanderings of the mind. It also helps the students to concentrate and be conscious in their quest of search for the source of the overflowing eternal light from above the arch throne. Tasawwur-e-Sheikh is the first step to reach into fana fi sheikh which is the door to dive into fana fi masyaikh which is the door to reach fana fi rasul which is the door to enter fana fillah which is the door to enter baqa, which is dawam hudhzur i.e., constantly in attendance of the divine presence. Sheikh is the one who holds the key of the hearts of his students. Those who keep the image of his sheikh in his heart and mind will always have the key to open his heart and mind. He or she will always be in salvation in this life and the next world. Allah Ta'ala bestows his guidance to whosoever He wants. He can throw his light to a born Muslim or to a Hindu or to a Christian or to a Jew or to a Buddhist or to an Atheist. Those who are bestowed the guidance from Allah will never go astray and no one
can misguide him and whosoever are misguided by Allah, no one can ever give him any guidance and they will never find their way for salvation.
Wabillahi taufiq wal hidayah, wassalamu'alaikum warahmatullah. Faqir haqir khak paey buzurgan la syaik miskin,
May Allah bless and accept the efforts done by Hadhrat Sufi Sheikh Taoshobuddha in reviving the highest and the most distinguished Sufi path for the Western readers.
Maulawi Jalaluddin Ahmad Ar-Rowi, Malaysia
I would like to recommend the book to be read by the seekers of the truth to nourish their heart, soul and mind.
Naqshbandi Mujaddidi Uwaisi 'Ufiyallahu 'Anhu Wali Walidaihi Wali Masyaikhihi Wali Jami'il Muslimin.
What Is Tasuwware Sheikh? Tasuwware Sheikh is a devise of the masters to change the gestalt of the disciple. Remember the outer world and its dualities have many colors and ways to attract you. These swerve you from the path. When you are in intense love of the master! Your inner being is soaked in love for him. It is through the master the being hears the far away echoes of love for God. You become oblivious of even your existence. Before I take you into the state of Tasuwware Sheikh I
need to explain certain thing why this is used as a device by the masters to bring about inner change in the murid. For this I will have to take a composition as this explains the inner state of the one who is lost in the deserts of emotion. Far away from the reality he is plunged in an ocean of disturbances. There is no light to find the way through the dark meadows of ignorance. However he has once been the part of this eternal oasis. The memory is a fading glimpse. His distorted emotions strive to canoe through the sea of disturbances. And in the process emotions burst forth as the song of lament. WHAT SHALL HAPPEN O! FOOL BY LIGHTING LAMPS IN DAYLIGHT OR CONSIDERS THE VEILED LIGHT OF A BRIDE’S FACE AS NIGHT WITH A YEARNING TO CROSS THE OCEAN IF ONE DROWNS AT THE SHORE, WHAT CAN BE DONE?
First insight into the composition! It is in a state of despondency that one begins to see light in far away
horizon. This is the state when one still dreams. The dreams are self created. The poet captures such moments in the composition. What will you gain by lighting the lamp in the day light? The light of awareness surrounds you. The day light surrounds you. And yet still…! What can be done? Such is human ignorance. What can really be done if someone laments for the beloved and sees the canopy of stars stud sky as his bride? When this happens one strives to swim through the ocean. There is deep yearning. But the real yearning is still far away. What happens then? One simply drowns at the shore. Nothing can be done to this. Yes indeed a master’s company can transform the way. The poet speaks of the stage before you actually begin inward journey.
Naqshbandi master Shah Bahauddin Naqshband taught the aspirants ‘Tasuwware Sheikh’. This is the device. This is the way to change the gestalt.
This is a devise of the masters to change the gestalt of the disciple. Remember the outer world and its dualities have many colors and ways to attract you. These swerve you from the path. When you are in intense love of the master! Your inner being is soaked in love for him. It is through the master the being hears the far away echoes of love for God. You become oblivious of even your existence. Dualities begin to vanish. The two do not exist. No you! And no more I! Only that which is exists for you now. In this process sometimes the disciple feels that his outer countenance is changing. At times the face of the master replaces your. Be not afraid of this. Such things do happen. One ultimately becomes all that one imagines. In the beginning this remains a conscious effort. And eventually it becomes natural and spontaneous. One ultimately becomes what one pretends to be. Sufi Onkar Nath says all that he attained at such a tender age, that one cannot even acquire through the austerities of many lives that one can get through the GRACE alone. Bahauddin emphasized that the aspirant must always be concerned about ‘aamale shanaiya’. Aamal refers to actions. This includes current actions not the accumulated ones. Aamale shanaiya refers to those actions that swerve or move the aspirant away from the path that leads to Allah or God or Divine or Ultimate. On the contrary if the aspirant remains forever in the thoughts of his master or reflects or introspects on the words of the masters, he is sure to be freed of this quagmire of duality and all negativities. And even if certain situations arise that are difficult for you to understand, these are part of the cosmic scheme. Through these you can dissolve even the accumulated actions or impressions and your psychological memory that impedes your way. Nothing is undivine. Only God or Allah is. Duality does not exist. It simply appears to be. Such is an illusion. All that happens in such moments of remembrance of the master can never be wrong. Even if the world considers your action as wrong! Whatever happens in that thought is ibadat or worship? Simply your understanding of the cosmic law and then flowing with it! But the world
can never understand this. Those who are on the path understand the cosmic law and thus beyond the duality of the world ever live by DIVINE WILL. hr vKTa tSBbur hE %s -aelI TaSbIr ka miSJad me< -I Daeqa Saa butoana bna fala. iks kI inGahe mSt Nae mStaNaa bna fala haeizyar Taae bhut we dIvana bna fala. HAR WAQT TASUBBAR HEI US BHOLI TASBEER KA MASJID MEI BHI CHOTA SA BUTKHANA BANA DAALA KISI KI NIGAHE MAST NE MASTANA BANA DAALA HOSHIYAR TO BAHUT THE DEEWANA BANA DAALA EACH MOMENT REMINDS ME OF THAT INNOCENT ONE THY INNOCENCE IS MY BEING MY PRESENCE EVEN THE HOLY PLACES ECHO OF THIS INNOCENCE SOMEONE’S GESTURES, EYES, AND A MERE GLANCE HAS INTOXICATED MY BEING WITH THY NECTAR REALLY I WAS INTELLIGENT. BUT NAY I AM NOW MERE INTOXICATED AND THUS INFATUATED!!!
kaz #sI trIk pe Ada merI nmaj hae, yar ke paynaj pe mera sre inyaj hae. KAASH ISI TAREEQ PE AADA MERI NAAMAJ HO YAAR KE PAYANAAZ PE MERA SARE NIIYAZ HO MAY ALL MY PRAYERS BE FOR THIS GESTURE AND COUNTENANCE OF THE MASTER AND MY SALUTATIONS BE AT THE HOLY FEET OF MY MASTER!!!
Bahauddin came to his master when he was eighteen. And within a few months he completed his spiritual training. Something that takes lives Bahauddin attained in a few months. Bahauddin was still nineteen or twenty when there was a congregation of intellectuals and learned. It was to discuss what happens when soul leaves the body. How does the soul’s journey continue? Bahauddin was sent in that
congregation by his master. When Bahauddin began his talk even the elderly became astonished. There was a state of intoxication. And each was indrawn to this. All credit he gave to his master. He was simply an empty flute that was echoing the message of the unknown. Shagle rafta or Tasuwware sheikh differs from aspirant to aspirant. It requires constant awareness and spontaneity. These emanate out of inner purity, sincerity and love. AaGae AaGae HUmta jaTaa hE vh mh;r ioram, pIDe pIDe nKzpa kae cUmta jaTaa h<U& m<E. AAGE AAGE JHOOMTA JATA HAI VOH MAHSHAR KHIRAAM PEECHE PEECHE NAQSHPA KO CHOOMTA JAATA HUN MAIN THAT WHICH IS GOES ON MOVING LIKE THE INTOXICATED ONE! AND BEHIND HIM I CONTINUE FOLLOWING HIS FOOT STEPS!!
Dhikr cleans the heart or qulb. Constant chanting strengthens the inner being of the aspirants. Just as breathing is to the body! Meditation is to the soul! Constant chanting or dhikr is the breathing of the qulb or heart. Together these constitute the SUFI TRINITY. Together these bring annihilation with God. Bahauddin told his chief disciple Khawaja Alauddin Attar that with the passage of time inner vitality of the aspirants is declining. Earlier man could walk longer distances and now such long walks are not possible. This prompted Bahauddin to make certain relaxations in the technique of Shagle rafta. Whenever any aspirant feels inner frivolity he is advised to pray in the name of Bahauddin Naqshband. In that case the aspiration is asked to offer the following prayer: “O benevolent one I know the secret of the one through whom I take courage to reach Your Abode, and on whom You had bestowed such honor. It is because of this I seek Thy grace, and Thy Indomitable energy so that I may forget all that is egoistic and all that swerves me from Thy Path Sublime. This I seek in the name of Bahauddin Naqshband - one on whom Thy grace manifests each finite moment.”
In this process of Tasuwware Sheikh sometimes the disciple feels that his outer countenance is changing. At times the face of the master replaces your. Be not afraid of this. Such things do happen. It is not just a story; Suﬁ stories are not just stories. They are not to entertain you. They are not to just give you an occupation. They are teaching devices. They indicate something, they show something, they point to something. They are pointers, they are arrows towards the unknown, fingers pointing to the moon. And remember this saying of the Suﬁs: Don’t bite my finger, look where I am pointing….. Belief grows out of hear t. The hear t cannot doubt, it can only believe. So the mind-belief – that I believe in the Bible, that I believe in the Koran, that I believe in DAS KAPITAL, that I believe in Mahavir, or Moses or Mao Tse Tung – is just a pseudo-phenomenon. The head can only create pseudo things, substitutes. You can remain engaged in them but your life will be wasted. You will remain a wasteland, a desert. You will never bloom, you will never know what an oasis is. You will never know any joy, any celebration. Wisdom of the Sands Vol II - OSHO
This is an excerpt from my collection of Poems entitled Aashiyaan. These poems express my insights into the mystical dimension on life. We end this issue of Meditations Times on this note as we will be highlighting this dimension in our forthcoming October issue. And this is merely an insight into what is in treasure for the seekers along the pathless path to the Mystical Lake of Awareness Understanding and Meditation.
MYSTIC MAST Swami Anand Neelambar A mystic mast wanders through the tempest Seeking the tavern to obtain the ambrosial wine. Just for a mere sip he risks his life. Roaming through this blizzard. In his heart is a tufan That can only be quelled When he sees his beloved. Drunk he must approach her For sober he will falter And not be able to sing his heart’s song. A maddening cry of pain and sorrow Of the torments of the cruel world, That has left him broken and bruised.
An ecstatic rapture of fervent desire That pulsates to a rhythm unknown. Bellowing an exotic chant, a mantra That haunts the night like a sleepless owl. Only those freed of lust can hear this rue Of a heart separated from itself. Mad he must be to love so deeply Another whom he cannot see. Just a shadow in his dream Yet he pursues desperately. Who is there to fathom The yearning of this mast?
But according to me, Coleridge was authentically a mystic poet. He simply said, “I never write anything, I only allow existence. At this point existence stopped, what can I do? I cannot manage to complete the poem. If existence wants to complete it someday, it will be completed; if not, it is not my concern.” He completed only seven poems, but even seven poems have made him one of the greatest poets that have ever lived on the earth. His poems give the sense that they are coming from beyond. He is just a receiving center, he is not a composer, and he is not writing them. He is just in the hands of existence... perhaps a fountain pen, but the hands are cosmic. He was courageous enough. It needed immense courage to see thousands of poems gathering which could be completed – and he was capable of completing them. But he tried a few times and he found out that the one line he composed was dead, and the other lines which had flown through him, had a life of their own – they had a heartbeat. Basho’s Haikus - OSHO
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MEDITATION TIES SEPTEMBER 2009 A OWNLOADABLE E MAGAZINE THIS ISSUE WE LOOK INTOTHE SUFI PATH F TASUWWARE SHEIKH. THIS ONE WAY TO ATTAIN FANA...
Published on Oct 25, 2009
MEDITATION TIES SEPTEMBER 2009 A OWNLOADABLE E MAGAZINE THIS ISSUE WE LOOK INTOTHE SUFI PATH F TASUWWARE SHEIKH. THIS ONE WAY TO ATTAIN FANA...