A Quarterly Journal Volume II Issue II April - June 2012

International journal OF

TO RISE ABOVE NARROWNESS LEADS TO TRUTH

Truth is existential. Truth is beyond Time and space! Know this as Spirituality!

A Production of

Naqshbandia – Mujaddadia – Mazaharia – Ramchandria Tariqat

The International Journal of Naqshbandi Tariqat

The International Journal Of

Naqshbandi Tariqat
© The International Journal of Naqshbandi Tariqat And Taoshobuddha Meditations

All rights are reserved. No part of this publication may be reproduced, stored in aretrieval system or transmitted, in any form or by any means, mechanical, photocopying, recording or otherwise, withoutprior written permission of the original publisher TAOSHOBUDDHA MEDITATIONSTM and TAOSHOBUDDHA.

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TAOSHOBUDDHA MEDITATIONS Anand Neelambar ANAND NEELAMBAR, TRINIDAD LARS JENSEN, STOCKHOLM, SWEDEN MAULWI JALALUDDIN AHMAD AR-ROWI, MALAYSIA SAHABZADA MOHAMMED ZUBAIR MUJADDADI, ROZAI SHARIF DARGAH-E-MUJADDADI, SIRHIND SHARIF, PUNJAB INDIA

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The International Journal of Naqshbandi Tariqat Editorial Staff Sheikh Taoshobuddha Anand Neelambar Lars Jensen, Stockholm, Sweden Maulwi Jalaluddin Ahmad Ar-Rowi, Malaysia Prof. Rattan LalHangloo, Bhatinda, Punjab, India Sahabzada Mohammad Zubai Mujaddadi, Rozai Sharif, Sirhind Punjab, India

Managing Editor

Anand Neelambar

Assistant Managing Editor Lars Jensen

JNT EDITORIAL OFFICE:

66 College Street St Augustine Trinidad, W.I. Phone: 1-954-381-1227 1-8680683-8587

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Contents

1 2 3 4 5 6 7 8 9

Editorial Maraqba – state of awareness Mysticism – the Essence of Sufism Types of Naqshbandi Masters Dimensions of Religion Spiritual Commandment Message Introduction The Sufi Doctrine

iv 3 7 15 33 49 54 56 58 62

10 Bayat or Initiation

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Editorial
The Sufi way is a continuous journey from unknown to unknowable; it is never finished. It comes to brief sojourn to marvel at the mysteries of existence. Sufis are people of love, mad ecstatic love for the Creator and his creation. The Sufi is both known and unknown. A Sufi can be known only if you are ready to go into the mystical realm and discover your inner being. A Sufi remains unknown to those who are merely curious and inquisitive into the deeper spiritual quests. You cannot fathom the ways of a Sufi. His dimension is beyond the medium of ordinary understanding. Yet what you think is ordinary, a Sufi sees as a path to ultimate fulfillment. What you think as miraculous, a Sufi knows to be an ordinary phenomenon. A Sufi looks like you. But his inner state is far beyond what you can imagine. A Sufi is pure awareness. Just pure awareness! He reflects the existence as it is with no judgments and interpretation. The Sufi world is one of mysticism and magic. I say magic because you cannot decipher it by intellect. You have to experience for yourself. Intellect is very frail to enter the Sufi world. You need the strength of absolute trust. If you can trust unconditionally this very moment you can become enlightened. Sufis are not interested in knowledge. Knowledge cannot help. Only experience will give a taste into what is Sufism. “Let the song echo as the music rises and fills the aura, let the inner silence vibrate the strings of words, and let the words chant the song of eternal silence; let the smiles of the lips taste the wetness of the eyes. Also let the glittering eyes once fill with eternal smiles of bliss. Sometimes let the sound of „aazan‟ echo from the temple abodes; and other times let the bells fill the aura of the mosque’s serenity. Let the dancing bells of a Mira cease! And also let the silence gestures of a GAUTAM intoxicate to dancing; truly indeed I am drunk and intoxicated for the humanity! Now let the humanity too come to auric senses!! Truly indeed quite bitter is the life elixir of this “Saaqi‟ (the mystical brewer), allow it to enter thy being to infinite quantum; certainly will it bring miracles! Yes indeed the miracles of the unknown, miracles that transform thy being thy existence; they call this the mysticism!!!” Anand Neelambar

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International Journal Naqshbandi Tariqat April -June 2012

Shrine Naqshbandi Sheikh Brij Mohan Lal RA and Shakuntala Devi RA Lucknow, India

April – June 2012

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You need not worship or pray to any one – a Buddha, Krishna, Jesus or Mohammed. Instead you have to attain to your inner flowering, Buddhahood. You need no priest, no scripture, or being connected to any religious organization. Only you have to „BE‟. You have to discover your inner space – the Silence beyond the clatter of the mind and then get established in that Silence.
Sheikh Taoshobuddha Naqshbandi (q)

TO TRANSFORM KNOWLEDGE INTO KNOWING IS INDEED THE SUFI WAY!! THUS PATH OF TRANSFORMATION CAME TO BE KNOWN AS NAQSHBANDI PATH! Sufism is the path of Love! It is the path of Trust! Trust your Love! Trust your being! A new meaning will certainly arise in life. Life will be a benediction. This is my Certitude or Yakeen.

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Naqshbandi Sheikh Taoshobuddha And Mohammad Zubair Naqshbandi In Maraqba at Rozai Sharif Sarhind

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ndeed Maraqba is a state of awareness, watchfulness, and witnessing. Indeed Maraqba is the essence of the Sufi tariqat and Nisbet. Ordinarily we live just like a robot. We go through all the gestures of living, but they are only gestures; there is no consciousness behind it. We are functioning like a mechanism. And that is what the society wants us to do. The society needs machines, not men. Machines are good in a way; they are very obedient. Nobody has ever heard of any machine being rebellious, of any machine saying no. They are always at your disposals push the button and they start functioning, and whenever you want. They do not even need a coffee break; day in, day out, they can go on working for you. Hence slowly and slowly society bas tried to reduce man to a machine. Fortunately it has only almost succeeded. With a few persons it has failed and those few are the salt of the earth. Moses is one of those few people
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who can be called the salt of the earth. Existence is beautiful because there have been people like Moses. They function consciously. They create great rebellions. The whole evolution has depended on these few people. Meditation means undoing what the society has done to you. It has reduced you to a machine. And now you have to deautomatize yourself. You have to become a man again. You have to come out of this state of unconsciousness. You have to come out of this sleep. It is possible only through meditation. There is no other way. There has never been, there will never be any other way. The only way to reduce a man to a machine is take away his consciousness and then force him to function unconsciously. And just the opposite is the way of meditation. Give him back his consciousness. My whole effort is to help you to become conscious again so you can be rid of all structures that have been imposed upon you, which are keeping you slave. The slavery is so subtle that one is not ordinarily even aware of it, that it exists. People take it for granted that they are Christians, Hindus, Muslims, Indians, Japanese, and French. All these are signs of slavery. People never think, even for a single moment, that each child is born without any religion, without any nation, without any race. He is simply born as a conscious being. But we take away his consciousness. And in place of it we give him poor substitutes. We take away his real identity and give him false one. And then he goes on living according to those ideas. His whole life becomes an illusion and misery. One has to wake up from this sleep. You have to disappear as an embodiment of „nafs‟ - ego and then you are suddenly born as the very ocean. You have to disappear as a person, as a separate entity, and then you appear as the whole. You are oceanic. And to be the whole is to be holy. The discipline that is imposed from the outside is always ugly because it is destructive. It is paralyzing. It cripples you. Rather than cutting the cloth according to you and then making an outfit out of it, it does just the opposite. The outfit is already there, made by somebody maybe thousands of years before, and you have to fit into it. If you do not fit into it then you have to be cut, not the outfit. It is considered that something is wrong with you, not with the outfit. That is the moralistic or the puritan attitude, that the moral rules are always right. If something is wrong it is always you, so you have to fit with the moral rules. If
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you do not fit it creates guilt. And if you try to fit, it creates discomfort. If you are stupid you try to fit, but then your whole life becomes a misery. If you are clever, and cunning, then you become a hypocrite. You pretend „Yes, everything is okay. I am fitting in perfectly - the outfit is beautiful, it is lovely!‟ This is a double life: one life in your drawing room, the other life, which is your real life, from the backdoor. This creates a split. Then there is inner struggle, and inner tension, and you can never be at ease. You are pulled apart. If you try to be real you start feeling you are being oral. And if you try to be moral you start feeling you are being unnatural. And both prove to be tense states. My approach is totally different. It cannot be moralistic at all. Certainly there is a clear-cut distinction between morality and religion. Morality is discipline imposed from the outside, religion is inner discipline. Religion arises out of your own consciousness. Morality depends on creating a conscience. Conscience is bound to create problem for you because it is against you somewhere. It may look right basically, but nature knows no logic. You may have to agree intellectually, but existence is far bigger than the intellect. You cannot manage to force existence into intellectual patterns. Moreover, these patterns were created long ago. Manu, the Indian law-maker, prescribed certain rules. Five thousand years have passed and the Hindu still has to follow them. Now, the whole world has changed, man has changed. Nothing is the same but the code of conduct remains the same. If Manu comes back he will not even be able to recognize anything. But his rules are still there. If the Hindu follows those rules, in one sense he feels good that he is following the right path. But then there is repression, and then the whole situation is against him and he looks stupid to himself, to others as well. He does not look contemporary. He becomes a mess. Morality is for man. But man is not for morality. And morality has to change with the times. The needs change the supply has to change accordingly. You cannot continue with old rules. Ten Commandments were given three thousand years ago. Now everything is different. And under changing circumstances they are absolutely irrelevant. You have to find new ways to live, and new ways to be. The only possibility is that we drop the whole idea of conscience. Instead of conscience we should depend on consciousness. Conscience is always created by others. It is a manipulation, it is a subtle slavery.

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Consciousness is created by you. Consciousness implies that you are making own effort to stand on your own two feet, to look at life and to gather enough courage to live according to your light. Of course when you live according to your light you may commit many mistakes, but there is nothing wrong in committing mistakes because that is the only way to learn once you do not commit the same mistakes. The more mistakes one commits, the more one learns. The only thing to be remembered is: do not commit the same mistake again and again. That is stupid. Commit new mistakes and find out ways to commit new mistakes. As you grow, as you learn, as you become conscious, and more alert, a certain inner discipline arises without any imposition, because you can see what is right and what is wrong. And when you see it, there is no split. Then you are not of a double mind. Then it does not create a kind of schizophrenia. Otherwise the whole humanity has lived a schizophrenic life up to now, because of the moralistic past. We have to free religion from morality. Once religion is freed from morality, then religion gives you a totally new kind of morality. Certainly it will not be the morality of Manu or of Moses or that of Jesus, or that of Buddha. Certainly it will be yours. And when it is yours there is a joy in living it. There is great possibility of growth through it. Therefore never feel crippled, paralyzed, hampered, obstructed, and manipulated. Try to become more and more natural, simple, and spontaneous. You become more and more attuned to the universe. That is the way of innerness. Certainly it is non-moralistic but absolutely religious. Indeed it is an amoral religion not immoral, not moral, but amoral - a religion that transcends morality. Then it brings freedom to you, and freedom is the ultimate value. There is nothing higher than that. Freedom is the highest truth. It is another name for god. Indeed free is sublime.

‫س بحان ال ل‬

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The LOVER‟S ailment is not like any other; Love is the astrolabe of God‟s Mysteries. Whether love is from the earth or heaven, It leads to God!!!

Naqshbandi Sheikh Taoshobuddha at the Shrine Hazrath Khwaja Mohammed Masoom RA, Rozai Sharif Sharhind

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ysticism is the very essence of Sufi path and life itself. Mysticism is the way to understand the mysteries and miracles of the unknown. And there is no greater miracle than your body. Your body is the temple of the unknown. And the Ultimate Miracle! The harmony that body creates can one day become a synergetic harmony. The process is mysticism. It is the experience that life is not logic. Life is not prosaic. Life is poetry. Instead of syllogism, life is a song. Life is the pulse of the cosmos. Mysticism is the declaration that life can never really be
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known. It is essentially unknown and unknowable. You can simply be it. You can celebrate it. But not know it. Science divides existence into two categories: the known and the unknown. The known was unknown one day. It has become known today. The unknown remains unknown today; tomorrow, or the day after tomorrow. It will also become known one day. Science believes that sooner or later a point of understanding will arrive when there will be only one category: the known. Everything will have been known. The unknown is slowly being reduced to the known. Mysticism is the declaration that life consists of three categories: 1. 2. 3. The Known; The unknown; and last The most important, is the unknowable.

It is that part of the existence which has not been known and which will never be known. And that is the essential core of it all. That unknowable can be experienced but not known. It cannot be reduced to knowledge, although your heart can sing its song. You can dance it, you can live it, and you can be full and overflowing with it. You can be possessed by it. But you will not be able to know it. It is like a river disappearing into the ocean. Do you think the river comes to know the ocean? River never knows ocean. It becomes the ocean. And in that there is no knowing. In fact, when you become one with something, how can you know it? Knowledge requires division. Knowledge is basically schizophrenic. The object has to be separate from the subject. Knowledge is the duality of subject and object. Knowledge is dualistic. The knower has to keep a distance from the known. If the distance disappears, there will be no knowledge possible. And that's what happens in mysticism. The seeker becomes one with the sought. The lover dissolves into the beloved. The dewdrop slips and falls into the ocean and thus becomes the ocean. There is no knowledge. In such unity knowledge is not possible. In such unity there is only experience. When I say only experience, I mean it. Only experience remains. No one to narrate the happening! Both object and object dissolve into one another. And experience is not of something outside you, but something within you. It is experiencing rather than experience. It is continuity. The word „mysticism‟ comes from a Greek word, mysterion, which means „secret ceremony‟. The people who have touched the unknowable gather together to share. The sharing is not verbal. No it cannot be verbal. The sharing is of their being. They pour their being into each other. They dance together. They sing together. They look into each other's eyes. Or they simply sit silently together.
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That is what was being done with Buddha, with Krishna, with Jesus, in different ways. The lovers of Krishna were dancing with him. That was a mysterion, a secret ceremony. If you look from the outside at what is happening you will not be able to know what the case is really. Unless you become a participant, unless you dance with Krishna, you will not know what is being shared, because that which is being shared is invisible. Krishna playing the flute on the banks of the river Yamuna and milkmaids dancing to this harmony can only be shared. It is the experience of intoxication. This is mysticism. You have to be a participant. You have to dive deeper in the ocean. Only then you can know what it is. Standing on sea shore you can never know all that lies deep within its womb. Mysticism is not a commodity. Therefore it cannot be transferred from one hand to another. You will not see anything happening like that. It is not objective. It is the flowing of one being into another. Flowing of the presence of the Master into the disciple! This flowering is the essence of Sufism and all that is existential. These kinds of secret ceremonies in India have been called „ras‟. Out of this came the famous acts of RASLEELA the dance sequence between Krishna the knower and the milkmaids. In the tradition of Krishna they are called „ras‟. „Ras‟ means dancing with the Master. In that your energy begins to flow and thus absorbs the energy of the master that is overflowing. And only flowing energies can really meet. Only in an overflow of energies a merger is possible. And when two energies merge into one another it is the process of Osmosis. Just as in osmosis energy flows from one concentration to another. And the process continues until the two attain to one consistency. The disciple becomes the master overflowing at the same plane. This is mysticism. Stagnant pools can never meet. Only flowing rivers can meet and merge. It is only through movement that meeting is possible. But the same was happening with Buddha and Jalaluddin Rumi too. But there was no visible dance. Buddha was sitting silently, so were his disciples. It was called Satsang - commune. „Being with truth‟ is Satsang or maraqba. Buddha is enlightened. A light unto himself! Others who are not yet lit, whose candles are yet unlit, sit in close proximity. There is intimacy. In deep love and gratitude they commune. Thus begins the process of coming closer and closer. They all came closer and closer to Buddha imbibing their silence. Out of their deep love, reverence and gratitude something begins to happen. Slowly and slowly a moment comes. The space between the Master and the disciple is no more. And then… jump of the flame from the Master to the disciple happens-yet unknown. The disciple is ready to receive. The disciple is nothing but a welcome. The disciple is a „feminine‟ energy. Receptivity! A womb! This too is a mysterion, a secret ceremony. It was happening again and again, with Zarathustra, with Lao Tzu, with Jesus, in different ways. This is what is happening here between you and me as these words trigger something within unknown to your cognition. This is the Sufi

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way. Nothing is given. Yet still something mysterious is happening. This is meditation. This is Tawajjoh as Sufis call this. While I am talking to you or you listen to guided meditations, or sit in silent meditation nothing is given apparently. Such is an overflow of energy and you are drowning in it. This energy field transforms you. This is mysticism. This is the way of masters. You can call it by any name: Sufi, Zen, Hasid, Upanishad, Nanak, Buddha, Mahavira, Lao-Tzu, Mira, Kabir, Shankar or anyone else. Names matters not. What really matter is the invisible the unknown, the mysterious! The unknown knocking your door! Door to your being for it to blossom! This is mysticism. If you are just a curious person who has come here to listen and to see what is happening! Or gather information as it is very interesting! Or it will help you in any way academically and otherwise! Then you will only listen to my words. You will miss the real treasure, my essence, my being, my energy field. The very pulse of the Cosmos! The being! The silence! The words are spoken only to those who cannot listen to silence. But those who have become intimate with me! Those who are part of my being, they are listening to the words, but they are not in any way intellectually dissecting, analyzing, or arguing with the words. They listen to words as one hears music. The words are heard as one hears the rustling of the wind blowing through the pine trees. The words are heard as one hears raindrops falling on the roof. Or the roaring of the waves on the surface of the ocean! And while the mind is hearing the music, the heart begins absorbing the being, the presence, the very being. This is mysticism. This is a secret ceremony of Transformation of consciousness. Let the song echo as the music rises and fills the aura, let the inner silence vibrate the strings of words, and let the words chant the song of eternal silence; let the smiles of the lips taste the wetness of the eyes. Also let the glittering eyes once again fill with eternal smiles of bliss, sometimes let the sound of „aazan‟ echo from the temple abodes; and other times let the bells fill the aura of the mosque serenity: let the dancing bells of a Mira cease! And also let the silence gestures of a GAUTAM intoxicate to dancing; truly indeed I am drunk and intoxicated for the humanity! Now let the humanity too come to auric senses!! Truly indeed quite bitter is the life elixir of this „Saaqi‟ (the mystical brewer), allow it to enter thy being to infinite quantum; certainly will it bring miracles? Yes indeed the miracles of the unknown, miracles that transform thy being thy existence; they call this the mysterious – mysticism!!! This is mysticism. This is the paradox. This is life. But why is it called „secret‟? It is not secret in the sense that we are hiding somewhere in a cave. It is secret because it is available only when you are related to the Master in deep love. Others are allowed to come in, but for them it will remain invisible. Hence the
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secret! When Buddha is sitting with his disciples, he is not hiding somewhere in the mountains. He is in the world. People can come and go and see. Yet still the ceremony is secret. This secrecy is something to be understood. Those who will come and see, they will only see a few bodies sitting silently, that's all. They will not see the transfer of light! The transfer beyond the scriptures beyond all knowing, that is happening! This is the case with each commune. Every day spectators come. Every day listeners tune in. Some see you sitting here listening to me, or dancing, or meditating, and they think they have known. They go and they start giving „authoritative‟ reports about the place meditation etc. They may have been here just one day or two days, and they think they have become experts. They are being simply ignorant. They do not know a word! They know nothing of mysticism. All their reports are false, bound to be false really. To know something of what is going on here, or around a master you will have to become a participant, you will have to fall in deep harmony. And also the space and the energy field that is being created here! You cannot be a spectator. You cannot observe from the outside. These things are not observed from the outside. They are secret. You have to dissolve yourself. You have to risk. Only then, you can get the taste. Only then something can really be experienced. Only then, certain vibes penetrate you and become part of your life! This is mysticism. That is the meaning of „secret ceremony‟. It is available for everybody to see, but only those who are initiated into it will really be able to see it. Mysterion in its own turn comes from another root, myein, which means „to keep one‟s mouth shut‟. Mysticism means you have seen something. You have experienced something. But you cannot express it. Mysticism means you have come across a truth which makes you dumb. It is so big, so huge, and so magnanimous that it cannot be contained in any word. Not even the word „God‟ can contain it. That's why Buddha dropped the word „God‟. It is bigger than what the word „God‟ can contain. Not even the word „soul‟ can contain it. This is why Buddha dropped even that word. These are just words. Reality is far richer. Just watch in your ordinary life also. When you say something, does it really express it? You have seen a beautiful tree and when you say to somebody, „I have seen a beautiful tree,‟ what does it contain, the word beautiful „tree‟? It does not contain the greenery of the tree. Also it does not contain the shape arising in the tree. It does not contain the roots that have gone deep into the earth. It does not contain the sun rays falling on the tree leaves and dancing. It does not contain the beautiful flowers of the tree, and the fragrance, and the smell arising from the earth that has absorbed the rain drops. Wet earth surrounds the tree. And the nests of the birds, from where overflows the song of the birds. What does it contain when you say, „I have seen a beautiful tree‟? It contains nothing. The word has no roots. The word has no wings. The word has no gold! No green, no red hue.
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The word is colorless. The word is very poor. It is only symbolic. But it is meaningful because we all know trees, so when somebody says, „I have seen a beautiful tree,‟ you can have a little understanding about it. But about God, even that little understanding is not possible, unless you have seen God. If I say, „God is,‟ you hear the word, but you do not hear the meaning. No you cannot hear the meaning. There is no response in your heart. When I say „a beautiful rose flower,‟ yes, there is a little response. Ripples arise. And when you close your eyes and meditate a little on the word „rose‟ you may start seeing a rose flower opening its petals in your being. You have seen rose flowers. If you are really sensitive you may even start smelling the rose and feeling the dewdrops in the early morning on the rose petals. Some memory may be invoked. Some experience may become alive. You may start reminiscing. But it is because you have known a rose. What about the person who has never known a rose? Then just the word „rose‟ remains. And it will not stir any feeling in you. The word will be heard, but will not be listened to. There will be no meaning behind it. This is the case when the word „God‟ is used. So is the case with the word „prayer‟ as well. Also such is the case with other words as gratitude, love etc. You do not have any understanding, because you do not have any experience. Those who have experienced, they become dumb! Not that they stop speaking, but they speak about the methods, they speak about the way. They do not speak about the truth. Truth cannot be put in words. They say how to attain it. They say how to avoid the pitfalls on the path. They say how not to go astray. They say, „This is the way, this is the direction.‟ They give you a few maps, road maps; they make you aware of a few signs that you will come across on the road so that you can be certain that you are moving in the right direction. That is all they can do. But about the truth, or God, they cannot say even a single word. So that meaning is also beautiful; myein means „to keep one‟s mouth shut‟. It is from these two words: from myein comes mysterion, from mysterion comes „mysticism‟. Mysticism is the very soul of religion. If any religion is alive today it is because of mysticism alone. Hence I insist: drop the mind that thinks prosaic. Revive another kind of mind that thinks in poetry. Put aside all your expertise in syllogism. And let songs be your way of life. Move from intellect to intuition! From the head to the heart! Because the heart is closer to the mysteries! The head is against-mystery. The whole effort of the head is how to demystify existence. This is why, wherever science has grown, religion has disappeared. Wherever the mind becomes trained in scientific ways of thinking and doing, religion simply dies. Then the flower of religion blooms no more. In the soil of the scientific mind there
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is some poison that does not allow the seed of religion to grow. It only kills the seed. What is that poison? Science believes in demystifying existence. Religion says it cannot be demystified. The deeper your understanding goes, the more mystical it becomes, the more mysterious it becomes. And now there is a possibility that science and religion can be bridged. Because the greatest scientists have also felt this way, however in a very indirect way! For example, Albert Einstein, and others have come to a feeling that the more they know about existence, the more they become puzzled, because the more they know, and the more there is to know. This happened only in the last moments of Albert. Still it is welcome beginning at least from Albert. The more they know, the more their knowledge seems to be superficial. Einstein died almost a mystic. That old pride that „One day we will come to know all‟ had disappeared. Albert died in a very meditative mood. He died not as a scientist, but more as a poet. Eddington has written that „First we used to believe that thought is just a byproduct‟-just as Karl Marx says that consciousness is just a by-product of social situations – „a by-product, an epiphenomenon of matter, a shadow of matter. Matter is substance; consciousness is just a shadow, very insubstantial.‟ Eddington acknowledges, „I was also perfectly convinced,‟ because that was the climate of those days. For three centuries in the West, science had been growing the climate. Eddington had grown up in that climate, but finally, ultimately, in his last days, he said; „Now things have changed. The more I went into inquiries, the more I became convinced that the world does not consist of things, but consists of thoughts-and existence appears less like matter and more like consciousness.‟ This is good welcome news. Science is coming to a great understanding. That understanding is arising out of its failure to demystify existence. But sadly enough such understanding is not in the so-called religious people. They are lagging far behind. They are still living in the same Stone Age. They are all talking in old jargon. They are still obsessed with the Vedas and the Koran and the Bible in the same way- as childlike stories. And not that the Vedas are wrong, or the Koran or the Bible are wrong! No they cannot be! They are perfectly right. But they are expressed in a very, very ancient, primitive ways. The ways that were understood then! They are not capable of meeting modern science. We need contemporary religious mystics of the same calibre as Albert Einstein and Eddington and Max Planck. That is my effort, to create contemporary mystics, not only scholars who can talk like a parrot about the Upanishads and the Vedas. No! Scholars will not do. We need contemporary mystics! We need people in whose hearts new Upanishads can arise. We need people who can talk the way Jesus talked, but on their own authority. We need courageous mystics who can say they have experienced God, not because the scriptures say God is, but because they have known God. Not just learned ones, the knowledgeable ones. Instead men of

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wisdom! Mystics of the unknown who have tasted this mystical elixir, and are now overflowing this to infinite quantum! Drink this elixir to your heart‟s content. Enough of scholarships so far! Scholarship is just very mediocre way. Scholarship cannot bridge the gap between modern science and mysticism. We need Buddhas, not people who know about Buddha. We need meditators, lovers, and those who have experienced. And then the day is ripe, the time has come, when science and religion can meet and mingle, can be merged and melt in one another. And that day will be one of the greatest days for the entire humanity. Indeed it will be a great day of rejoicing. Incomparable intelligence! And unique bliss and benediction! Only then will dissolve the schizophrenia, and the split that humanity is subjected with! Then we need not have two things, science and religion. One thing alone will be enough - RELIGIOUS SCIENCE or SCIENTIFIC RELIGION. For the outer it will use scientific methodology, but for the inner it will be religious methodology. And „mysticism‟ is a beautiful word. It can be used for that one science or one religion, whatsoever you call it. I call this „Mysticism‟. Not a beautiful name alone! Instead the very essence of human existence! Then science will search for the outer mystery, and religion will search for the inner mystery! Together these will be the two wings of mysticism. „Mysticism‟ can become the word that denotes both. Mysticism is the synthesis of both science and religion. And with this synthesis, many more syntheses will happen on their own accord. For example, if science and religion can meet in mysticism! Then East and West can meet! Then man and woman can merge into one another! Then poetry and prose can create blend of harmony! Then logic and love can merge to become oceanic infinite! Then layer upon layer, meetings can go on happening. And once this has happened, we will have a more balanced man, more whole, more total. This is the essence of mysticism. My love! My being! My fragrance! My taste! –The Pulse of the Existence!

‫س بحان ال ل‬

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Naqshbandi Sheikh Taoshobuddha and Naqshbandi Lakshmi Sahai at the shrine Hazrath Shah Murad Ullah RA, Lucknow India

And if you say the sun and the moon are filth, And if you declare the tall cypress bent, And if you call the skies above contemptible, And the seas and the mines empty, You speak the truth, For you is the source of all perfections You alone have the power to perfect You are holy and free from non-existence You endow the non-existent with existence And bring them to life!
RUMI MASNAVI I: 3899-912

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S

ufis say a local representative or someone who leads the aspirants into Dhikr or Maraqba is in no way anywhere close to the greatness or the quality of the Living Masters. A living master is essential on the Sufi path. They exist on this earth solely for the purpose of guiding aspirants for fruition and the ultimate Transformation.

Naqshbandi Sheikh Ramchandra RA

What are Naqshbandi Masters? Remember I did not say who are the Naqshbandi Masters? In response to who you enter the realm of philosophy, and when your search centers on „What‟ we enter the realm of Tariqat or the methodology. Also why is it necessary to have a separate chapter on the types of Naqshbandia masters? Transformation is a process wherein the aspirants are carried through various stages of transformation. Just as in the process of education there are various levels and also the teachers are also at different levels. Each takes you up to a certain level. There are primary, secondary, and university level teachers. And after the university level one can go on one‟s own to further the studies. You are aware of this. So too the aspirants are at different levels of growth. Therefore masters operating at different levels and with a different knowing and understanding are essential. Hence there is the need of this explanation. Sheikh Muhammad Hisham Kabbani explained four levels of masters.
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„If you really love Allah, follow me and Allah will love you.‟ [Quran]

The Naqshbandi Sheikhs are guides to Muhammad and Allah. Whatever Prophet gives you, take it, and whatever he prohibits, stop it. [Quran] They maintain the discipline of sharia, to build you up with daily obligations and to a level of Iman or trust and progressing to the level of Ihsan or gratitude. Sheikh Muhammad Hisham Kabbani explains a genuine master operates at four levels. 1. Murshid Tabarruk: Guides mainly for receiving Barakat and usually accomplishes that goal by giving you an awrad and daily practices. 2. Murshid Tazkiyah: He is the one who lift you up from lower level of consciousness to the higher by taking away your bad actions and desires. 3. Murshid Tasfiyya: He is the one who helps an aspirant to rid of all desires for the world of duality.

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4. Murshid Tarbiyya: This is the highest in rank of the masters. He is the one who will bring inner discipline and then take you to your state in the Divine Presence.

MURSHID AT-TABARRUK:
He is on the first level and has permission to teach you and put on your tongue the talqin of dhikr. He teaches you how to remember and call upon Allah the very source and the cause of existence. And how to follow Allah‟s message! How to live in harmony with the existential law! Your only problem is that you never agree with all that is happening. The first lesson is to be in harmony. Once you are in harmony with this existential law trust, understanding, and bliss comes in. Nothing that happens in and around you is without a reason. However, with your dualistic mind you cannot understand this. So this is the first lesson. He gives you the first step on the way of tariqat. Like a child whose first word is “ba or ma,” you call on who you love first. So he teaches you how to say “Allah” or any other word that appeals and then to build that connection between your heart and existence. By recitation, you will see Allah‟s signs. If you do not see them, you have not reached the level of what the Murshid is trying to show you. He has to inscribe on your tongue the essence of dhikr as described in the Quran: We revealed the Quran and we are protecting it. He will put the recitation of Quran and the names of Allah and the direction to Prophet (i.e., how to recite salawat) according to your personal needs, to reach the presence of Muhammad. The recitation of salawat varies from one person to another. They tell you which names of Allah to recite and how to recite the salawat according to your capability and necessity. The Murshid at-Tabarruk must have understanding. And the capacity to flow with the energy field of Allah - whether spoken or silent! He must know the dhikr of every single creation that exits, both living and non-living. He also knows what your body needs to recite tasbih as every cell in your body has a certain tasbih. This Murshid knows which language and what kind of tasbih every creature makes. And hearing which one really knows the one that works with him. This never brings overlapping or confusion. He knows all the tasbihs for Muslims and nonMuslims, because their bodies make tasbih regardless of whether your body and mind accept Islam or not. He intuitively knows the precise information regarding every living and non-living creature, both in the world and Barzak or life beyond. He also understands fully well about the jinn, the souls that have left the body but continue to be in the company of the masters for transformation until they can assume human form again, and their favors and punishments from Allah. He knows precisely how every human being and jinn can attain the satisfaction of

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Allah, including what actions will open the doors to reach the Baraka of the presence of Muhammad. He will know what Tasbih a particular murid needs for his body and for his soul, separately. The Murshid at-Tabarruk knows the names of all humans throughout creation, as taught to Adam, and exemplified in the verses of Quran, wherein Allah asks the angels if they knew all the names of creation but they did not. When He asked the question of Adam, he recited all the names of creation one-by-one. As he did so, each of their spiritual forms appeared in front of Adam. This Murshid must have inherited that energy from Adam. He must know the angels of every being in creation, including the ones that record your good and bad actions, as well as the ones that monitor your food intake. He must know all the angels in service to humans. He even knows the different shifts of angels that descend - ten minutes before Fajr, before Maghreb, and between Maghreb and Isha. They expect to see the murid engaged in these practices when they descend, in order to pass to him their heavenly lights and connection. If the murid is not so engaged in his awrad during these special times, the angels cannot illuminate his or her heart. In return for keeping his or her daily obligations, the murid can depend on the protection of the Murshid and is guaranteed his connection to Muhammad. This connection must exist in order the Murshid to pass the murid on to the second level, to the Murshid at-Tazkiyah.

The Naqshbandi Trinity

This first level begins with reciting daily 5,000 times “Allah, Allah” and reciting 500 times salawat in the prescribed fashion. The next level is reciting daily 24,000 times “Allah, Allah” and 5,000 times salawat. This is only the first level out of seventeen distinct levels of the Murshid Tabarruk. The sheikh stopped at just this

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first level because he said people‟s minds could not carry more than that. After all seventeen levels comes the Murshid at-Tazkiyah. This may seem difficult in the beginning. It appears so because you have not yet begin and once the first step happens then you will realize that each breath is filled with the presence of Allah. This is the state of Awakening. And Awakening is the key to Meditation. In Naqshbandi chains other than our Golden Chain, there may be a physically different sheikh for each of the four levels. In some cases, one sheikh can carry two or three levels before another sheikh physically takes over. However in the Golden Chain, the Sheikh of this time has authority and power to govern all four levels for every murid. That is why once a person enters the Naqshbandi way; there will never be the need of another Murshid. The worse we think we are, the happier they are with us. This you need to understand. One begins the inward journey only when one is plagued by the circumstances around over which he has no control or solution. Unless you are fed up with your efforts ego continues to linger on! On your own you can only go so far. To continue the journey you have to abandon all conscious efforts. Only then a new beginning happens. He wants us to know that never will our „amal‟ or our own efforts take us far. Actions take you to the point when effortlessness begins. It is only in effortlessness that grace or Barakat happens. And that the only chance we have is the intercession of our Sheikh. Therefore, we must constantly seek for his forgiveness and mercy. Masters often reminded us of the following. “You must always keep three nails tacked to your forehead (i.e. remember these three rules at all times if you want to succeed in tariqat). “If I give you a broken shovel and tell you to dig down until the middle of the earth to get your diamonds, you dig. You never ask why or complain; you just dig. “If I give you a bucket and say „empty the ocean‟, don‟t ask if the water will ever decrease, or argue that it is impossible to empty the ocean with a bucket: just start scooping! The moment the thought happens to you that the task is impossible, impractical, or useless; you failed that test and will have to start all over again. “If I tell the ant her sustenance is in the West and she is in the East, she will just start walking. The murid must be like that ant. Do not use your mind to understand how you will get your sustenance, just go! If you die trying, you die, you surrender.” The most important instruction is, if one completes these three actions consistently, Allah will send the angel Reeha Sibah, who will carry the murid to the
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Divine Presence! He will do this for us because we obeyed Allah by obeying our Sheikh, and His Mercy is Infinite and He may do as He pleases. We will reach the Divine state not because of our amal, worship, or any sacrifice, but because of our level of surrender and understanding of the cosmic way. Upon hearing this, a murid asked, “Why then strive in worship?” The Sheikh will take each of his followers into the Divine Presence at some point, but only the ones who strive in Allah‟s Way will actually see and hear in that Ocean. For the special ones who fulfill their obligations, visions and sounds will open for them. You must never try to be proud of completing your obligations, no. Realize it is worth nothing, but offer them obediently and humbly, knowing that without your Sheikh you are a loser.

MURSHID AT-TAZKIYAH:
The second category is Murshid at-Tazkiyah. He guides you in a cleansing process called Tazkiyah-an-nafs. How does one clean one‟s self? What kind of struggle he undergoes in order to achieve control over one‟s desires? Remember desire impedes our way. Also this unending nature of desire never comes to cease. You can never fulfil all desires. You can never control desires by suppression. What is needed is an understanding of the nature of desires. In that one day desires begin to vanish. The Prophet described this struggle, al-jihad-an-nafs, as the jihad - al-Akbar in this Hadith: We returned from the jihad - al-asghar to the jihad- al-akbar. His companions asked him, „What is the jihad-al-akbar?‟ meaning, „What could be greater than fighting against unbelief, in the way of God and expecting to die at any moment?‟ He replied, „The jihad- al-nafs.‟ It is very difficult to fight with one‟s ego and ignorance. Ego and ignorance nourish and nurture one another. Both perpetuate in human mind. Mind is your own enemy. It is easy to fight one‟s enemy because you know he is your enemy. But you will never know that your mind is your enemy. Mind is the subtlest enemy. And the ways to combat this eternal enemy vary from aspirant to aspirant. The methodology emanates from the level of your conditioning. Holy Prophet said: Whoever guarantees whatever is between his two jaws and his two legs, I will guarantee him paradise. Desire is whatever comes and goes from the mouth and whatever proceeds from sexual desire, shahwat-al-haraam. Jihadan-nafs brings control of such desires. Your „self‟ will never allow you to control it.

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It is always in a fight with you. This is what is meant by jihad and what you are conditioned with. Your mind is your only enemy. The tongue always desires the best food. In struggling with the self, first is the desire for food. You want the best kind of food, always seeking more variety of food. If you have ten, you want twelve. Always the eyes are hungry! The Prophet, along with the Sahabi, most frequently ate leftover sauces of meat, without any meat. They dipped the bread in the sauce, considered it a great meal, and they were happy, Alhamdulillah! Thankfulness to God! Various masters exhibited this through their lives. Nowadays, things are different! We want so many foods, shipped from other countries, to make exotic dishes of every kind! So, at this level, prohibiting your tongue from eating what is forbidden and even from overeating, is essential. Backbiting, lying, spreading mischief and planning conspiracies - all this comes through the tongue and must be avoided as it is from the mind, which is another name for devil or shaitan. The Murshid at-Tazkiyah destroys these desires. How? By showing how to follow in the footsteps of the Prophet! The self consists of four enemies: nafs, dunya, Hawa, and devil. Everyone has these four enemies attached to him, without exception. The Murshid teaches you to understand the nature of these enemies through introspection the Sunnah of Prophet Muhammad. In such understanding alone disappear the effects of these forces that impede the way. In addition, the Murshid-at-Tazkiyah has complete understanding of the four Islamic schools of thought. He must know the biographies and all the legal rulings, scholarly opinions and religious teachings of Imam Abu Hanifa, Imam Malik, Imam Shafi„i, and Imam Ahmed. In order to guide the murid, Murshid at this level has complete spiritual access to all that these four legendary imams brought, and is he able to follow them without any mistake, or else he cannot guide you. All the qualities of a Murshid-at-Tabarruk must be held by a Murshid-at-Tazkiyah and on top of that he must have knowledge of the four schools of thought, and he must possess an Ijazat the permission or the authorization to carry on the work. Present-day institutions ignore this tradition by awarding degrees. This has become necessary because of the western influence. I have heard of someone who has done M. Phil. in Consciousness. From the beginning of inward journeys until thirty to forty years ago, there were no such degrees conferred. Only the master gave Ijazat or permission. The Sheikh acknowledges the student has completed their studies under his guidance, and authorizes them to continue the work. The Sheikh must receive his Ijazat from a previous sheikh, going back in a chain that reaches to one of the four imams. This system has been completely destroyed within the past fifty years. Now Islam is studied in university systems which have no relationship with how Islam has been taught for fourteen centuries. That is why today‟s scholars have no light, but
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only interest in wealth and titles in which previously scholars had no interest whatsoever. Scholars of the past sat in the company of the masters within their energy field. And this is the way it happened to them. The Murshid at-Tazkiyah begins with la-illaha-ill-Allah. What did the Prophet bring first „La-illaha-ill-Allah‟? When that kalmat is established in the self, how can the four enemies attack you? When you believe in that, and hold firm belief in Akhira, or the final state of fruition, you cannot commit any wrong. We say it only by tongue, while actions never support this. If we say it in truth with our tongues and our actions, Allah and his Prophet will support us. This cannot happen any other way. Never think we will not face difficulties. Did the Prophet suffer from his people? He said: No prophet was harmed by his people, as I was harmed by my people. He was the best of messengers, but Allah sent him difficulties to observe his constitution and consistency. Therefore la-ilaha-ill-Allah was only established with the Prophet, as he was the perfect one to carry it. If one of today‟s scholars was to lift one foot from the earth and fly, he would become so arrogant, and people will begin to worship him. The Prophet went into Isra and Miraj. In a physical body built according to the laws of this world, he travelled against the laws of this world, to Heaven and back, and he was never arrogant. He was the simplest person. He never raised his head. Now if someone is lifted not even off the ground, but just onto a chair, he becomes so arrogant that he will not even accept the visitor who knocks on his door. Do not refuse to open your door! The Murshid- at-Tazkiyah is the one running after Allah. Allah sends to him sincere servants, running to sit with him. The first thing he teaches is la-illaha-ill-Allah, to establish perfect tawhid in his followers. When that is established, then they can say „Allah, Allah‟. At that time they see the signs of Allah everywhere. The presence becomes cosmic. In everything he sees the image of Allah. Then they can be a witness: ash-hadu alla ilaha ill-Allah WA ash-hadu anna Muhammadan Abduhu wa Rasuluh. That is when they make true Shahadat. His role is to inscribe on your tongues isma-al-jalala, “Allah, Allah” at least 24,000 times. Some might say that will take all day long. Try it tomorrow, and tell me how long it takes. It does not take longer than one hour, but more likely half an hour. Allah sends His support, His power, as long as you show progress. If we show progress, Allah will send support. May Allah send us His support? A Murshid- at-Tazkiyah has acquired all the characteristics of a Murshid- atTabarruk. He has the method, the way, and has inherited the secret from the Prophet to perform a cleansing process on his followers through the disciple‟s struggle with his or her inner self. The Murshid-at-Tazkiyah must be someone who
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always keeps the Sunnah and the sharia of the Prophet in the highest way and as most sublime. He is aware of any thought that comes to his mind that does not coincide with the four schools of thought, and he prevents it, as he has been raised to the state that his entire heart and mind are directed by the four schools of thought, following the Sunnah of the Prophet. He has been granted the permission to instruct and guide his followers to call upon their Lord in tahlil twenty-four thousand times and by saying twenty-four thousand “Allah, Allah” and saying salawat five thousand times. When they say “Allah”, the heart and tongue will work together in harmony, like the combination of the body and soul, the combination of spirit and mind, using the physical form and the spiritual form, combining these two elements to make them seekers in the divine way. Every time a murid says “Allah” his heart rhythm and his tongue rhythm go together as one melody. And thus create a subtle vibration and presence. Until today, murids of the Naqshbandi tariqat are the beginners, so they are in the first stage. At that stage they cannot see that kind of enlightenment opening in front of them. It is only under the guidance of the Murshid-at-Tazkiyah that Mubtadi move to the stage of Mustai, in which the Sheikh will put on his tongue the dhikr that will lift the aspirant to the experience of Divine Presence. The Murshid-at-Tazkiyah can call upon any Naqshbandi Sheikh, alive or dead. When he calls on them, that sheikh will be immediately present through the spiritual power of the Murshid-at-Tazkiyah. How many sheikhs have reached the level of sainthood through the Naqshbandi tariqat? Whichever one the Murshid-atTazkiyah calls, living or non-living, they must appear and fulfil whatever need he has. Because of the energy field of Allah that has been bestowed upon the Prophet, he in turn grants to the Murshid- at-Tazkiyah, for that Murshid to know all Awliya-Ullah in every century, by name and by spirit. This is called gaib or intuition a literal translation. This is how the contents and the contents of this book came about. Further, he has a relationship with them, because he needs them and they need him. He must know the extent of their knowledge, and from what fountains of knowledge they are quenching their thirst. The masters of the past cannot manifest themselves physically. And it is very difficult for the aspirants to communicate and thus transform. MURSHID-AT-TAZKIYYAH represents all the masters of the past not only of any particular system but the masters of all the paths. Not only is that he also in commune with those who will attain fruition at some future date. Just as atom cannot be destroyed so too the consciousness cannot be destroyed! We need to be capable to decipher it. At any specific moment, he must know what knowledge that wali is receiving, and for what Hikmat and purpose they are receiving it.

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In addition, he must know every wali among them, and from which prophet he inherits his secrets, for each wali is on the footsteps of one of the one hundred twenty-four thousand Ambiya, according to the Hadith al-„ulama warith at-al Ambiya.‟ Another specialty of Murshid- at-Tazkiyah is that he is constantly aware of the attacks by the four enemies on each of his followers. Allah grants him capability to be with each of his murids, to ascertain which of the four enemies are attacking and tricking them. At that time, he will grab the enemies and prevent them from attacking his followers. This happens through catharsis that the master designs for the aspirant. At times these are very individual. And at other times these are collective. In his company, his followers will attain to the state of zahid in this life. They become devoted purely to building up a perfect and ideal society, community and nation, in which no one discriminates against any of Allah‟s creation. Also they help in the process of transformation and also help in the birth of new man. Whenever any of his followers has a feeling of laziness, tiredness, regret, depression or any other negative condition, with one word Murshid-at-Tazkiyah can remove that condition and make that murid to feel relaxed and on way once again. The Murshid-at-Tazkiyah must build up his followers to keep the highest level of the sharia and the Sunnah of the Prophet that means in addition to the obligations, the Sheikh will push his murid to carry many voluntary forms of worship. An example is a rukhsa - you have waju and keep it until the next prayer time. You do not renew the waju at that time. But the second level of Adheema is to make waju at each prayer time; the higher level is to make ghusl or refreshing at each prayer time. The Murshid-at-Tazkiyah must hold the power to give the murid real dreams as visions. In my experience, many people come and say, “I saw a Sheikh in my dream. He looked like this (describing him) and gave me an item from Muhammad.” Later, they encounter the Sheikh physically, or they see his photo on the Internet or somewhere else, or they see a murid of the Sheikh in a dream when they did not know him. Then they meet that Sheikh later, and realize they previously met him in the dream. The Murshid can reach anyone in the world through dreams and visions. People can become followers through dreams and visions as well. Also they can be devoted to follow the way of ahl as-sunnahwal-jama„at at the highest level, even taking orders from the Sheikh through dreams and visions. Such is the energy field of the Murshid- at-Tazkiyah. Any breath ‑ either exhaled or inhaled ‑ must be done with observation that at any moment, Allah can stop the murid from inhaling or exhaling. This means that in every second, with the Barakat of the Murshid which he takes from the Prophet, the source the murid will therefore remember his Lord with every breath.

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Now for many of us, breathing is something the body does automatically without our awareness. It remains an unconscious effort. We talk and we are breathing, unaware. We do not remember it. When we dive in the sea, then we remember to go up to the surface and take a breath of air. The Murshid-at-Tazkiyah will make the murid aware that at every moment he or she is submerged in an ocean that the energy they take in or put out has to be consciously. They then remember on every breath to say “Allah, Allah” when exhaling and inhaling, and remembering Allah through His attributes, “Hu, Hu, Hu” or through His other names, depending on the time of day and condition. This is constant remembrance. Such remembrance brings awareness. Each inhalation and each exhalation is with the awareness of Allah. With every inhalation there are ten angels accompanying that breath, and ten with every exhalation. It is the life force that enters within with each breath. Breath is the carrier for this subtle life energy. Wilhelm Reich called these as Orgone. Each angel is created with a different light from Allah‟s Lights. The sheikh said that nine-tenths of that Light is from Muhammad and one-tenth is from the Light of creation. We cannot be from Allah‟s Light; that is impossible. These denote various stages through transformation. We are servants of Allah and cannot share in His Light. Each inhalation and exhalation is with nine-tenths of the Light of Prophet and one-tenth from bahr-alqudra or the body of Allah. Normally human beings have twenty-four thousand breaths in twenty-four hours. Every inhalation and exhalation must be with dhikrUllah. Only the Murshid-at-Tazkiyah can put that on your tongue. Each breath is on dhikr-Ullah, but you are heedless of it. If you reach a higher level, you will have awareness of each breath. Once you reach the level that you are aware of the twenty-four thousand breaths, the Murshid will increase that awareness to seven hundred thousand times per day. They expand time in order to allow you to call upon your Lord seven hundred thousand times, by stretching time, without making that time bigger, but by increasing it with the power of the tongue and awareness, just as Allah can make the entire world go through the eye of the needle without making the world smaller or the needle larger. For one who has reached this level, they only need to say “bismillah ir rahman ir raheem” and can be at any location on earth within an instant. How do they do that? You move with your physical body. The body is restricted with the laws of physics of the world, gravity, etc. When you move, you move with that ability. You use a vehicle, which is capable to transport you. To go faster you use an airplane. It has even more powerful engine that transports you. This is considered normal. We can fly a distance that was not possible earlier. If at that time you said, “Something will one day carry you in the air,” people would have laughed at you. So too Awliya-Ullah found a more powerful energy that can transport the energy of the spirit! This is called astral travel. The car and the plane use fuel from deep within
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the earth. It is through a process of combustion that the fuel becomes energy, whereas it had previously been something else. Spirit is related to heaven. So Allah knows what kind of energy that contains. When Awliya want to move, they take the body and put it in the spirit and then move with the speed of the spirit. Then when they arrive, they take the body out of the spirit and the spirit enters the body. Why can we accept that with an airplane, but not with the body and spirit? That requires a foundation of belief in the unseen. Awliya use that same power to shrink distances. I have witnessed such moments. And even the aspirants around me experience this happening on a day to day basis. Energy can carry anything. To lift a two-ton block of iron, you bring a crane, and with a small engine it can lift it. Why do we look at that power of the spirit as non-functional? You can make use of it, by using the power developed by the saints all over. With the Murshid-at-Tazkiyyah‟s energy field, that he receives from the Prophet , he can make you to say “Allah, Allah” seven hundred thousand times in one hour; for some murids in a half hour; for some others in just fifteen minutes, and for some in one minute. You may wonder how this can be possible. How can the tongue achieve that? Remember under the tongue, Allah created an artery that goes directly to the heart. If the darkness or negativities are removed by the aspirants following the master‟s guidance you can attain to this state. You are then light. You become nurani, and at that time you are no longer the body, or the tongue, but you are using the Light, which relates to the heavens. Anything related to heavens can do anything; nothing is impossible, there are no limits.

MURSHID-AT-TASFIYYA:
MURSHID- AT-TASFIYYA is the third level of Murshid, above the levels of Murshidat-Tazkiyah and Murshid-at-Tabarruk. Murshid- at-Tabarruk is the first level of sainthood in the Naqshbandi Sufi order. The second level, Murshid- at-Tazkiyah, must include all the aspects of Murshid- at-Tabarruk. Similarly Murshid-atTazkiyya carries all that Murshid- at-Tazkiyah and Murshid-at-Tabarruk carry. All the characteristics of the preceding levels will be reflected on that Murshid- atTasfiyya. Murshid-at-Tabarruk and Murshid- at-Tasfiyya have no interest in the world of duality. They are zahid. It is enough for them to eat a little, drink a little, and their life consists of worship and guiding people. Murshid- at-Tasfiyya is zahid fid-dunya as well as zahid- fil-akhira. That means for him paradise is not his goal. Many people ask for everlasting paradise, jannat al-khuld. However paradise is not the goal of Awliya- Ullah. They are more like an ascetic. Their only goal is their Creator. Whatever is other than Allah means nothing to them - maa siwallah.
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Everything that Allah has created is maa siwahu. Allah is the Creator and everything else is His creation. Allah remains unmanifest through his creation. Awliya-Ullah at that level is not interested in acquiring anything that Allah created. Their love is only for Him, and for them Akhira or akhirat is life beyond duality and is no different than this world- world of duality. For us, Akhira is our hope and our goal. For them Allah is their hope and their goal. The Prophet said: After people have been judged and sent to paradise and the fire, Allah will appear to some of the people of paradise [He will reveal Himself, descend]. The hope of these Awliya is only Allah - nothing else. His entire focus through his heart cannot be to other than Allah. If for one instant his Light went to other than Allah, he will be completely removed from the Divine Presence. And if Allah reveals to that wali anything of the unseen high levels, stages, states and knowledge, he must not look at it. He must keep his concentration focused to reach the door of His Lord. One of these great masters, Bayazid al-Bistami, who is higher than that level, was looking forward never looking back to right or left. He reached a level where he heard voices coming from the Divine Presence. He said, “O my Lord, open for me Your door. This is my hope, my „ishq. Open for me Your door.” And he heard a voice: “O Bayazid. My door cannot be opened until you become a servant to My servants for other creation ‑ a dump for their garbage. Then I will open for you My door.” A sheikh was not asked to be a garbage can to him; rather, to be a garbage can to the persons he meets. You can be a garbage can to your father, your mother, your wife, your brother or your friend, but not to a stranger that you do not know? And I am sure that no one accepts to be a garbage can to his father or mother. He does not even agree that he is garbage. He thinks he has the best mind and everyone else is dumb, or an idiot. Even these children running around think they are higher than adults in intelligence. They want to teach us! We will not go into that story, but it means to carry the burdens of my servants. Why did Muhammad come as a “mercy for mankind”? Because he carried the burden of his ummah or the ignorant ones! “You are of a higher character.” That is the best character. When Prophet Muhammad was harmed he did not retaliate, but when he had the power to retaliate and he did not and rather he forgave. He is the most humble. He is the highest, but he shows himself the lowest. The Murshid- at-Tasfiyya‟s only goal is Allah. When the door is opened to the Murshid- at-Tasfiyya, at that time Allah will reveal to him everything written on the lawh- al-mahfoudh. When the Quran was revealed to the Prophet, it was moved from lawh al-mahfoudh to Bayt alizza. When a Murshid reaches that level, he will be able to know the secrets of the Quran that were revealed to the Prophet. “Tasfiyya” means to give up everything. An example is, when a store has a
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clearance sale, and all items in the store are liquidated. When a true servant of Allah reaches that level, Allah will open everything to him or her. He gives such servants power to attract their followers without saying one word - only through the jazbat, attraction of the eyes. There are many Awliya today living and many that have passed away. People go to their burial places and feel their jazb or the energy field. The same can occur with living Awliya, who can pull you to them without doing anything, for that power is granted from Allah through the Prophet, and is in their hearts. Allah gave that murshid a specialty to look at his followers. Every servant has been moulded, when he or she was born into this world and his parents raised him. They have been moulded with eight hundred thousand different bad manners that cannot be counted! You cannot count eight hundred thousand bad manners, can you? There are eight hundred thousand spiritual points located throughout the physical body, each of which has bad characteristics of the self, the bad desire of the ego. Presently, traditional and alternative medicine practitioners recognize the physical body has three hundred sixty healing points. But in reality, there are eight hundred thousand spiritual pressure points through which Awliya- Ullah cleans our bad characteristics. Without cleaning you of these eight hundred thousand points, you cannot be presented to and experience the spirituality of Muhammad or communicate with his heart. Murshid- at-Tasfiyya was granted the power to clean the eight hundred thousand bad characteristics. Seven hundred forbidden actions lead you to eight hundred thousand forms of bad character, and Awliya-Ullah are able to pull them away. By tongue you cannot classify these characteristics. The Murshid-atTasfiyya pulls out those bad characteristics like a sieve, sifting the grain until only the clean grains or good characteristics can pass through. Furthermore, Allah made the Murshid- at- Tasfiyya to always be present with saints that have passed away from this physical world, as well as those who are living in this world. All saints are connected with him at all times, feeding him what they have and what they are doing, as he is one of the highest. He is able to look at his murid twelve thousand times a day. Every time he looks at his murid he sends wisdom to him, advice to do goodness. Don‟t think that is too much! They are rare, like diamonds. Some Muslims, particularly those who were raised in the west know nothing about Awliya-Ullah or about karamat. This is happening even in the east as well. Most unfortunately, a majority of Muslims around the world have been brainwashed against the true Islamic heritage and traditional Islamic teachings and practices by the Wahhabi doctrine. May Allah protect us from this kind of ideology or mentality! Such is the energy field and level of awareness of the Murshid- at-Tasfiyya. From each word of the Holy Quran, the lowest he can extract nineteen different meanings. They are huge and immensely strong. The Murshid- at-Tasfiyya also
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holds the key to a personal miracle for each murid. For every murid there is a secret in the Quran. The Murshid knows which of the words of Quran are designed to stop you from falling into darkness and being thrown into the hellfire, guarded by nineteen angels. He gives you that awrad to recite daily. The Murshid- atTasfiyya knows the awrad that is custom designed for you. For this reason you need a wali. If someone puts together a wire made from the wrong codes, it will not be effective. He can put together from Quran and Hadith- an-nabi recitations to clean you from your personal bad characteristics that will lead you to hellfire if they are not removed. The Murshid-at-Tasfiyya will guide you to the five hundred orders and guide you to avoid falling into the eight hundred forbidden actions, all by that single word he assigns you to recite from the Holy Quran; for each individual a different word. Another characteristic that Allah gave the Murshid-at-Tasfiyya is by his observing this universe he will pull out from each planet thirty-five different signs of the Oneness of Allah. From any planet he looks at with his spiritual vision, he will derive thirty-five spiritual signs of Allah‟s Oneness. He sees this synergetic oneness all around. Further, he can plant these different signs into the five levels of the heart - qalb, sirr, sirr-as-sirr, khafa, and akhfa. When you recite la- ilaha- ill-Allah, its recitation will take you by tongue and by heart, where you will be made to observe the oneness of Allah. Allah gave him this miraculous power of spiritual vision that is stronger than the vision of his physical eyes. The Qutb of that time will be under his authority. Allah gives the Murshid-atTasfiyya the capability to recite on every outgoing breath and in each inhaling breath seven hundred thousand times “Allah, Allah”. He possesses „ilm- al-yaqeen; „ayn- al-yaqeen; Haqq-al-yaqeen; and la- rayba- feeh. All that we have just described of the Murshid-at-Tasfiyya is a mere glimpse of his state of awareness and his energy field.

MURSHID - AT-TARBIYYA:
All the knowledge of the Awliya is but a drop in the Ocean of the knowledge of the Prophet, which he opened to all Awliya. From beginning to end that is but a drop in the Ocean, so imagine then what Allah gave to the Prophet. This series is about the Awliya of the Naqshbandi Sufi order. Those who have the chance to associate with them have the chance to benefit from them. Those who have no such chance or have not taken bay‟at or initiation with one such master have definitely missed that opportunity. But the Murshid- at-Tarbiyya level is only found in the Naqshbandi tariqat. Allah has granted that to the Naqshbandi tariqat alone. Whatever levels those masters
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of other tariqats reach, they reach only to the level of Murshid- at-Tasfiyya. But those who are Naqshbandi and have reached the level of Tarbiyya have already passed the preceding three levels. Murshid- at-Tarbiyya, the guide who raises up murids, in order to reach that level he has reached the level of absolute ijtihad; alijtihad al-mutlaq. Not only in sharia, but in haqiqat as well! In Islam, the Divine Law, the shariat, addresses life‟s circumstances in broad, open-minded ways. Murshid- at-Tarbiyya is given the general, complete authority of making juristic decisions, as well as decisions in realities. It is these masters about whom Allah said, rijaalun sadaqu ma „ahadallahu „alayh; they are given the full trust of Allah. This level of Murshid is similar to digital channels as we now have, multiplexed from one satellite, signals that can be seen and heard simultaneously. This is not imagination instead a reality, with complete certainty. The Murshid-at-Tarbiyya does not experience imagination or illusion, but actually lives in that time or place, possessing the ultimate capacities of hearing and sight. The Murshid is present in all these realities as if he is living in the past, the present and even the future, up to Judgment Day. He lives in eternity beyond birth and death; time and space. Allah gives him the five different elements of Irshad: Allah‟s care (inayatullah), The Prophet‟s care, vision and support (inayat an-nabi), the preceding guides‟ care and vision (inayatanmin al-murshideen al-„idham), his grand sheikh‟s care (inayat al-murshid), and the care and vision of the two angels on right and left shoulders (inayat KiramKatabeen). The murshid is allowed to know every detail of the Day of Promises, when the souls were asked, “Am I not your Lord?” They said, “Yes.” Allah asked the spirits “Who am I and who are you?” The spirits replied, “You are our Lord and we are your servants.” At that time Allah planned everything that every person must do in his life in his responsibilities. This is what is in alam al-meethaaq - the World of Promises. At that time, Murshid- at-Tarbiyya was there and knew it by details and when he came to the world of duality still remembered that day and its details. How many Murshid- atTarbiyya came since the time of the Prophet up to today? Allah gave him the knowledge of all Awliya-Ullah, from the time of Adam up to Judgment Day, with their names and their knowledge. This is a key specialty of Murshid- at-Tarbiyya. The sheikhs are inheritors of prophets. Another characteristic given to Murshid-at-Tarbiyya by Allah is that whatever changes occur on the Preserved Tablet, he knows about it. As for the twenty-four thousand breaths of each murid, that murshid will know his murid‟s state and states for each of these breaths. The metabolism, breathing, chemistry levels, nervous reactions, and the smallest capillaries, he is aware of each and every change in them. If you put the capillaries (that are smaller than a single hair) in line, they reach from earth to the moon. There are three trillion cells in the body. The Murshid-atTarbiyya is aware of all of them. All this information, ability and knowing is coming from a drop of the Prophet‟s Ocean. Murshid- at-Tarbiyya has to know the
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sustenance of his murid, the knowledge of his murid in dunya, his level of knowing, understanding and the conditions of the murid‟s body from the day of his creation until the Day of Judgment. Remember under the tongue, Allah created an artery that goes directly to the heart. If the darkness or negativities are removed by the aspirants following the master‟s guidance you can attain to this state. You are then light. You become nurani, and at that time you are no longer the body, or the tongue, but you are using the Light, which relates to the heavens. Anything related to heavens can do anything; nothing is impossible, there are no limits.

SUBHAN ALLAH

‫س بحان ال ل‬

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R

ELIGION exists in three dimensions. That is the original source of the concept of Trinity, or the Hindu idea of Trimurti the three faces of God. Or we can say that religion exists on three planes-because man also exists on three planes. Man exists in the body, in the mind, in the soul. Religion also has a body, a mind and a soul. If you only exist in the body you cannot relate to any other religion except the outermost. If you exist as a psychology- as a mind, as a psyche - then you can relate to the second layer of religion, otherwise not! And until you exist as a soul, there is no possibility of coming to encounter the innermost core of religion or Tasawwuf, the ultimate. This is what the Sufis are searching for. The Sufis have three names for these three planes. These have to be understood as they are very significant. The first is called Sharia. Sharia means the body of religion. It may be alive, it may be dead. Both possibilities exist. When a Buddha is alive, sharia is alive. When a Mohammed is alive, sharia is alive. Mohammed breathes life into it. But when Mohammed is gone there will be a corpse. The corpse resembles the real body but it is not. It only resembles the original. When life leaves you, your corpses will just look like you. But it is not you. The real has left. The subtle has left. Only the gross is lying there on the ground. That creates trouble because people become so much acquainted with the face that they go on believing that the corpse is alive. Islam is fragrance of Mohammad. When Mohammed was there to breathe life into it, it was a totally different kind of religion. That is called sharia. Sharia means exotericism or the ritual, the formal, the Sunday religion. It does not affect you at all. It gives you certain respectability in the society. It is more social than spiritual. And it is more political than religious. Islam without Mohammed and Hinduism without Krishna and Buddhism without Buddha are nothing but garbed political standpoints alone. In the name of religion politics breads in! When God is not there to breathe into the body, the Devil starts breathing into it. So a dead body is not only dead, it is very dangerous as well. It can be possessed by the Devil, your mind and its negativities. The politician is the Mind. When the master is no more the body is there. Anyone can enter into it. Somebody can start having that body. It resembles the real. When the master is gone the priest will use it, the politician will use it, and many will be deceived by it because they know only the face.

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Think of it in this way. When you look at another human being, do you know anything more than the face? Even your beloved, even your child! Do you know anything other than the face? Have you ever penetrated farther than the face? Your acquaintance remains very superficial. It is not even skin deep. It remains formal. Only of the form! But the face is not the person; the personality is not the person. The outer shape is not the inner reality. Will you be able to recognize your beloved as a spirit? You will not be able to. Will you able to recognize your own child if the child comes as a spirit, not as a body? You will not be able to recognize it at all. You will get frightened. You will think that a ghost has come. We know people only by their faces. Why? Because we know ourselves only by our faces as seen in the mirror! You would not recognize even your own head if you had not seen it in a mirror before. If you had never seen yourself in the mirror, and some day somebody brought your head in front of you, would you be able to recognize it? You would not recognize it at all. Your acquaintance with yourself is also very superficial. It is okay with the others. You look at them from the outside. But at least with yourself you are not outside, you are inside. Why cannot you look at yourself from the inside? No, even to look at yourself you need the help of an outside mirror. So the mirror reflects, and you become an outsider to yourself even. Only then you can see. Only then you know that face, that body, that form. Our so-called knowledge of ourselves and others is very much body-rooted. Hence we never enter deeper into any dimension other than the body. That dimension is called sharia. Sharia is the outer dimension of religion. When a Mohammed walks on the earth, or a Buddha, or a Mahavira, you simply watch the body. You watch his behavior. You watch how he sits, what he eats, what he wears, how he talks, and his gestures. You watch these things. And out of these things you create a certain discipline and you start following that discipline. This is a dead religion. This is a corpse religion. All so called religions exist at this level. The crowd believes in sharia. This is the reason the crowd always remains non-religious. The crowd as such is not religious. You can find only individuals religious. Religion can never exist as a crowd. A crowd, by its very nature, is insane. A crowd, by its very nature, is political, but never religious. In fact, if you are alone you cannot be political. Have you ever thought about it? If you are left alone on the earth you cannot be political at all. For politics the other is needed. If you are left alone on the earth you can be religious. There will be no obstruction. But you cannot be political. Politics needs the crowd, the collective mind. Religion needs only you. You are enough unto yourself. Your very aloneness becomes the passage towards religion. That is why when a person wants to be religious he goes into aloneness. He seeks solitude. He goes to the mountains or to the desert. He wants to escape from the crowd because the crowd is basically mad.

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Kierkegaard, one of the most perceptive thinkers of the West, has said: „The crowd is the untruth.‟ Truth is always individual. A Buddha has it, a Mohammed has it, and a Jesus has it. Truth is always a flowering of the individual consciousness, but the crowd never has it. The crowd always has the untruth. Even from a Buddha or a Christ or a Mohammed the crowd gathers the superficial. Crowd understands what he eats, when he goes to sleep etc. What I eat is meaningless. What I am is meaningful. What I do is irrelevant. What I am is relevant. Man is not equal to his behavior. He is more than that. And the greater the man, the bigger will be the difference. Ordinarily a man is exactly like what his behavior is. What you do, that you are. But when a Buddha is there then he is very, ordinary and what he is, is tremendously extraordinary. The distance is so vast that you can never fathom his being through his behavior. But the modern mind suffers from this disease. You can go and see B. F. Skinner or Pavlov and others. Psychologists watch the behavior of rats to decide what the human mind is. Watching the behavior of a rat to decide about man! A rat is just his behavior. He has not yet grown individuality. He has not yet grown a self. But one thing has to be said in favor of Skinner and others of his kind. About the crowd they are right. The crowd has the same state as the rat. But they certainly miss the exceptional. Remember the exceptional is the essence of humanity. They can explain your behavior through the study of rats. But they cannot explain a Buddha or a Mohammed. But they still go on trying. And there they go berserk. The sharia is created by watching the behavior of the enlightened person. And it is okay when the enlightened person is in his body. But when he is no more in the body then what will you do? You will start worshipping the body, the clothes. And sometimes it happens that when a great man like a Mohammed or a Buddha is no more alive for a few days something hovers around him, as if he is still alive. That also creates trouble. You must have heard the famous Greek story. The story is told that the runner of Marathon was dead an hour before he reached Athens. He was dead yet he still ran. And as a dead man he announced the victory of the Greeks. It is a beautiful myth. It shows that the dead Masters act for a while as if they are still alive. But only for a little while! Maybe one year, ten years, fifty years, perhaps! Yes, this happens. When a Mohammed disappears from the body, the body has tasted so much joy. The body has known a different celebration. The dance goes on. That myth is really beautiful and meaningful. At least about the great Masters it is true. For a few years things go on happening as if they are still alive. This happens because of the tremendous energy released by the dying Master. His very place becomes a sacred place for pilgrimage. That is how a Mecca is created.
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That is how mount Kailas becomes of great significance for Hindus. That is how Jainas have Gimar and Shikharji. On the mountains of Shikharji, twenty-three Jaina teerthankaras have died. Out of twenty-four great Masters, twenty-three Masters have died on a small hill. The whole hill has become overflowing with the vibe of the beyond. But that continues only for a while. This creates a problem. Then the disciples think that the corpse is still alive because things go on happening. Naturally, they will think that everything is as it was before. But that is a fallacy. Once the man is gone, within a few years‟ time those vibes that were created, and the echo of those vibes that were created, will disappear into nothingness. The sharia is the superficial core of religion or the body. Beware of this. The second layer is called Haqiqat. The sharia is the circumference of a circle whose center is Haqiqat. The word Haqiqat comes from „haq‟. Haq means truth. Just pure truth! Haqiqat! That is why Mansur declared, an-el-haq! I am the Truth. Haqiqat means the truth, pure, uncontaminated by anything. Haqiqat means the center of the circumference, the very soul of religion. At the point of sharia Islam, Hinduism, Judaism, Buddhism exists. At the point of Haqiqat there is Sufism, Zen, Hassidism, and Yoga. Remember it. To become a Mohammedan is not of much use. But to become a Sufi is immensely beautiful and valuable. To become a Buddhist is just changing your clothes. However to become a follower of Zen is really moving towards transformation. To remain a Jew is nothing, but to be a Hassid is great splendor and benediction. This is the second point, the innermost core. At the first, sharia, there is politics, society, morality and a thousand and one things. Because of sharia the Quran is so full of social rules. Only few and far between will you find real statements about religion. They are there even in Manusmriti, in the Vedas and in the Quran as well. However such statements are not only few but far apart as well! Only if you are really in search of them will you be able to find them, otherwise the diamond is lost in the mud. The mud is sharia and the diamond is Sufism. Always rush towards the center. Never be too attached to the body. Create this continuous awareness of looking into depth. Instead of looking into the circumference be at the center not on the circumference. And the circumference is big, the center is very small. Islam is a great crowd, so is Hinduism, so is Christianity. Sufis you can count on your fingers. Yogis you can count on your fingers. Hassid or Zen Masters you can count on your fingers. They never exist like the crowd. You will have to search for them. And if you have a real desire to find them, only then you will find them. Otherwise you will go on missing.

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For the sharia you need not go in search anywhere. The sharia comes in search of you. The sharia comes to convert you to Islam. The Buddhist monk comes to convert you to Buddhism. But if you want to search for a Sufi or a Hassid you will have to move. You will have to discover a sincere seeker in you. And you will have to learn many things on the way. Remember for one real Master there are ninetynine false Masters. And the false will appeal to you more because you are false. The false will appeal to you more because you understand the language of the false. The real may not appeal to you at all. The real may sometimes create fear in you. You will resist the real Master and you will fall and become a victim of the unreal. Beware of that! You are unreal. So naturally you are attracted by the unreal. The unreal promises you things that you want. He will say, „If you follow me, you will have more wealth, you will have more power, more prestige, this and that.‟ That is what you are seeking for lives. The real can only promise one thing. If you come close to a master, you will die. The real can promise only death. The real can promise only one thing. „I am going to destroy you utterly‟ because only after death is the resurrection is possible. The real Master is a cross. The real Master is a door into death. You disappear into him. Yes, you will come out, but you will come out as a totally new being. The real Master is a fire. One gets frightened. One feels very much afraid. One remains aloof. From far away one watches a real Master. I have heard. A man lived a very religious life. Religious in the sense of sharia! He followed all the rituals of his religion. Also he followed the moral precepts that his religion prescribed. He followed a Master. And yet both were in the same boat. He followed the Master because the Master was very, very perfect in following the same principles that he was following. He was ahead. The Master was an extremist. He was absolutely devoted to his understanding of the religion. The scripture was his soul. He would not move an inch on his own. He was already a dead man. But he was perfect as far as ritual was concerned. You could not find a single fault in him. He was faultless. And this man followed him. Then one night he dreamed. He dreamed that he died and went up to meet St. Peter, asking, „Can I come into heaven?‟ He was very confident about it because he had followed perfectly whatsoever had been told to him. He had followed all the commandments mechanically. And never committed a single error! So he was very certain. He asked, „Can I come into heaven?‟ That was just to be polite. Good heavens, said Peter. „This is not heaven.‟ Peter then explained that the Pearly Gates were much higher up and could only be reached by a long ladder. He showed him a ladder which went up and up and disappeared somewhere in the clouds. The man looked at the ladder and became frightened. The ladder seemed to be endless. The

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man said, „When will I reach? This ladder seems to be endless!‟ St. Peter said, do not be afraid. It depends how long it is. For each person it functions differently. I will show you the way. You take this chalk and start climbing. For each sin of adultery, fornication, lechery, or whatever you have committed or you have thought of committing; go on marking with your chalk. Each sin has to be marked on one rung. When you have finished and you have made a mark for every single act or thought, you will come to the end of the ladder and the gate of heaven will be in front of you. So it depends. If you have committed numerous sins then it will be very long. If you have done very few it will not be that long. This ladder is flexible. It changes with the person who is climbing on it. The man was very happy. He took the chalk and started climbing the ladder. He kept on going for ages. His legs ached, his arms ached, yet he met no one. And no sign of any gate! And the ladder was still the same, going farther and farther. Then one day he got very fed up with the whole journey. But now he was stuck because to go back would take the same time again. „It is better to go on. Some day! Perhaps! There is a possibility, a hope!‟ And he was surprised because although he had not committed any sins he had thought of committing all kinds of them, endlessly. The ritualistic religion makes a man repressive. This is SHARIA the body, of a religion that makes you crippled in the body. And your mind becomes very, very imaginative about all kinds of wrongs. You fantasize! You commit them in the mind. Your consciousness becomes more contaminated when things move in your mind than when you actually do them. When you actually do something, there is a possibility of getting rid of it by seeing its meaninglessness. If you are angry, sooner or later anger itself will make you aware that it is useless. Not only useless, it is poisonous, destructive and suicidal as well. But if you go on only thinking of being angry, murdering people, destroying people, you will never come to any understanding. You will never be able to get rid of anger. If you go into sex, sooner or later you will lose all the fantasies that you have been creating about it. Sooner or later it becomes a very ordinary thing. Sooner or later you start getting bored by it. But if you simply imagine, then you will never be bored. Then you are never going to become disinterested in it. One day or other sinners can drop it, but the saints, the so-called saints, they cannot drop it. They are sitting on a volcano. This man was surprised because he went on marking those rungs on the ladder for ages and still they were coming and still he went on remembering. It was as if he had never done anything except commit sins in his mind. Then one day, all of a sudden, he saw his master descending the ladder. He was very happy to see his
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Master. Ah, my Master! He said, „Are you by any chance going back for more disciples to bring to heaven?‟ „No, you fool!‟ said the master. „I am going back for more chalk!‟ Beware of the false masters. They are not only many but go on mushrooming as well. The false one will promise you things of this world even if he is promising them in the other world he is promising the same things. He will promise you beautiful women in Paradise or firdaus. He will promise you streams of wine in paradise. But he is promising the same thing. He may promise you golden castles, palaces studded with diamonds in paradise, but diamonds and gold and silver and women and wine they all belong to this world. He is simply fooling you. The real Master only promises one thing your death. So wherever you move death awaits you. You have to gather courage. You have to disappear for God to be. This is the second dimension or plane of religion Haquiqi. The third dimension is called tariqat: Tariqat means the path, the method. The journey from the outer to the inner! The outer is a circumference, the Haquiqi the inner is a centre and tariqat is the radius proceeding from the circumference to the center. The initiative path that leads from outward observance to inner conviction, from belief to vision, from potency to act, from dream to reality is TARIQAT or method, technique, path, way, Tao, or Dhamma. This is the whole science of religion. The circumference is there, the center is there, but one has to move from the circumference to the center. We have to use a certain radius to move from circumference to the center. Only a radius can join the circumference to the center. What is the radius that Sufis propose? They are called the people of the path because they have devised many techniques. They have the most potential TARIQAT. It can transform you. It can transform you utterly. They are not concerned with theology at all. They are only concerned with methodology. They are not worried about whether God is or is not. They say, do not talk nonsense! Here is a way. Go through it and see for yourself. This is the way to develop your eyes. And once you have eyes then see whether God is or are not. There is no need for argument. They never try to convince. Their way is that of demonstration. They say, „Come with me. I know a window from where you can look into the open sky. When you are closed in this dark room, how can I convince you that there is open infinite sky?‟ It will be as difficult as it was for the frog you have heard about, who lived in a small well. It is also a Sufi story. One day it happened that a frog from the ocean came to the well. He must have been a tourist. He came into the well. Introduced himself to the frog of the well, and said, „I come from the ocean.‟ Naturally, the frog asked, 'Ocean? What do you mean by ocean? What is it?‟ And the frog from the ocean said, „It is very difficult to describe, because you have never left this
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well it seems. It is so small. But still I will try to explain.‟ The frog of the well laughed. He said, „Nobody has ever heard about anything bigger than this well. How big is your ocean?‟ And the frog of the well jumped one third of the space of the well and said, „This much?‟ And the frog from the ocean laughed. He said, „No, sir.‟ So the frog from the well jumped two thirds of the space and said, „This much?‟ Then he jumped the whole space and said, „Now it must be exactly like this well.‟ But the frog from the ocean said, „It is impossible to describe. The difference is not of quantity, it is of quality. It is vast! It is not circumscribed!‟ The frog from the well said, „You seem to be either a madman or a philosopher or a liar. You get out from here! Do not talk nonsense!‟ Such is the story of all those who are on the first plane. Jean-Paul Sartre has written something that I liked: 'People have often said to me about dates and bananas- you cannot judge them. To know what they are really like, you have to eat them on the spot, just after they have been picked. And I have always considered bananas a dead fruit whose real taste escaped me. The books that pass from one period to another are dead fruits too. In another time they had a different taste - sharp and tangy. We should have read Emile or the Persian Letters just after they were picked.‟ I like this passage from Jean-Paul Sartre. Exactly so is the case with Masters. When they are alive they have a taste, sharp and tangy. When the fruit is right from the tree it has a totally different quality to it. A dead Master is like tinned fruit. You can open the tin and you can eat the fruit, but something will be missing. Be courageous and always trust in life. My love towards you or your love towards me should never become a hindrance. Love liberates. Love makes you free. So one has to start with SHARIA, because you are in the body! Quite often people ask to me: „Now what is the point of changing the names? Can‟t we become aspirant from within? What is the need of a new name? Can‟t we become aspirants from within?‟ Certainly, but you will have to wait. You are using the word „within‟ without even knowing the meaning of it. You have never been within. You have lived in the body, with the body. These are the same people who pay too much attention to their clothes. In fact, to protect their old clothes they are bringing in many arguments: what is the point of changing the clothes? These are the same people. I have heard one day Mulla Nasuruddin was catching flies, and he caught three. He told his wife, „I have caught three. One is male, two are female.‟ The wife was surprised. She said, „How did you know that one is a male and two are female?‟ He said, 'the two were sitting on the mirror and one was sitting on the newspaper!‟ This is how things are. You ask me, „What is the point of changing the names?‟ „You are clothes and nothing else. These are old now. Hence I have to change them. Things start with
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SHARIA. Then, by and by, through TARIQAH you will have to grow a psychology. People have a wrong notion that they have a psychology already. They do not have. You do not have a psyche as yet. You have only heard the word. You have only behavior. You do not have a psychology yet. That is why Gurdjieff used to say that the psychology has to be born first. Only then the science the methodology can really be born. The psychology is waiting to be born. Man has not an alert mind. How can there be a psychology? At the most there can be engineering, a mechanics, a science of behavior, but there can be no psychology. Only a Buddha can have a psychology. Yes, Shah Firoz can have a psychology. You cannot have a psychology. Right now you have only a behavior pattern. That is all. He says, „THE DISCIPLE IS HERE IN THE FLESH, BUT ABSENT IN EVERY OTHER WAY.‟ So he has to be made present in other ways as well. Only then, slowly, slowly, can teaching go deep into him. First the way has to be created, the psyche has to be created, and the mind has to be created. Now this is one of the most paradoxical efforts of a Master. First he has to create a mind, and then he has to destroy it. First he has to create a bridge from the circumference to the center, and then he has to destroy the bridge. Otherwise you will start moving to the circumference again. Create the bridge, and then destroy the bridge behind you. Then one day one settles at the center. One becomes a Sufi. One has come to TASAWWUF. HE ALSO RECITED THIS TALE. THERE WAS ONCE A KING WHO WANTED TO BECOME A SUFI. THE SUFI WHOM HE APPROACHED ABOUT THE MATTER SAID, „MAJESTY, YOU CANNOT STUDY WITH THE ELECT UNTIL YOU CAN OVERCOME HEEDLESSNESS.‟ Heedlessness means absent-mindedness, lack of awareness, or lack of alertness or consciousness. „HEEDLESSNESS;‟ SAID THE KING. „AM I NOT HEEDFUL OF MY RELIGIOUS OBLIGATIONS? DO I NOT LOOK AFTER THE PEOPLE? WHOM CAN YOU FIND IN MY ENTIRE REALM WHO HAS A COMPLAINT AGAINST ME ON THE GROUNDS OF HEEDLESSNESS?‟ Now, this is the man of SHARIA. He says, „I fulfill all my obligations, my responsibilities, and my duties. I am dutiful to my wife, to my children, to my people, to my country. Nobody has any complaint. Have you ever heard of anybody complaining against my alertness, awareness, or responsibility? Has anyone ever told you that I am not heedful?‟ This is what a Sunday church-goers says: „I am religious.‟ This is what a Hindu says because every morning he performs his PUJA. This is what all the people who follow rituals say that they are
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doing. A Mohammedan thinks that he has become a Muslim because five times every day he does his NAMAZ. You can do it fifty times per day. But it will not make you a Muslim. It will remain a ritual. You can perform it. You can perform it perfectly well. You can repeat the exact words of the Quran, and still you will not be there. It will be just like an audio CD unless your heart is in it, unless you do it with remembrance. Just the other day I told you that Sufis talk about the state of GHAFLAT or unconsciousness. Gurdjieff got the idea of man being asleep from Sufis. Gurdjieff used to say that man is a machine. Man is asleep. Man is not as yet. Because awareness is not! This is a Sufi idea of tremendous value. The state of GHAFLAT or unconsciousness has to be transformed into a state of dhikr. That is what the Sufi meant when he said, „MAJESTY, YOU CANNOT STUDY WITH THE ELECT UNTIL YOU CAN OVERCOME HEEDLESSNESS.‟ „HEEDLESSNESS;‟ SAID THE KING! He must have got angry. He must have felt it as an offence against him, as a complaint. The Sufi said, „THAT IS PRECISELY THE DIFFICULTY.‟ Because you think you perform your obligations. You do your duties. Do you think that you are a man of awareness? None of these things makes you a man of awareness. „THAT IS PRECISELY THE DIFFICULTY. BECAUSE HEEDFULNESS IS SO MARKED IN SOME THINGS, PEOPLE IMAGINE THAT IT MUST BE A PART OF THEIR TEXTURE.‟ And unless awareness becomes your very essence! Unless awareness goes so deep that even while you are asleep you are aware, it is not of much use. Ordinarily people look alert but in reality are asleep. They walk on the streets, go to their jobs, do their work, return home, have children, have a wife, grow a family, and die. However they remain in a state of GHAFLAT. They remain asleep. A man is called aware when he can fall asleep and still remain transparently alert deep down. Only then do Sufis say that this man has attained to dhikr or remembrance. And in this remembrance of one‟s being one starts feeling God, experiencing God. The window opens suddenly. The door is no more closed. But people, who are duty bound, doing their obligation, going to the mosque and the temple and the church regularly, start thinking that they are religious people. Precisely that is the difficulty. But this man will start thinking that he has presence of mind. This man will start thinking that he has awareness. In moments when a crisis arises everybody functions as if he is alert, then once again he falls asleep. That is what happens. If somebody comes suddenly with a sword and jumps on you, for a moment you will
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become alert. The shock will bring you out of your foggy darkness of the night. For a moment you will open your eyes. For a moment you will forget your forgetfulness. For a moment you will forget that you are an asleep. For a moment you will be dragged out by the sword, by death, by the possibility of danger, into awareness. But only for a moment! Then it is gone again. And the same thing once again! It happens sometimes to mountaineers climbing on a mountain as well. When they come face to face a real danger, when death and life both are facing them simultaneously a single step wrong and they are gone forever then they a new kind of awareness arises from deep within. That is why so many people become attracted to mountain climbing. Mountaineering sometimes brings a joy. That is why many people are attracted to gambling. When you risk all, for a moment you become aware. That is why people are attracted to risky games the car race. When you are really in danger you have to become alert because of the danger. But the reason why people are attracted to these dangerous games like mountaineering, car racing, gambling etc. is because the joy comes out of those small moments of awareness. A man who has been practicing a TARIQAT to become aware need not go climbing mountains or competing in a car race or gambling. He can make himself alert without any outer situation forcing him to be alert. He can make himself alert without any cause from the outside. And then his joy is infinite. That is what Hindus have called SATCHIDANANDA or utter bliss. But awareness should become the very essence of your being. „I CANNOT UNDERSTAND THAT SORT OF REMARK,‟ SAID THE KING, „AND PERHAPS YOU WILL REGARD ME AS UNSUITABLE BECAUSE I CANNOT FATHOM YOUR RIDDLES.‟ „NOT AT ALL,‟ RESPONDED THE SUFI, „BUT A WOULD-BE DISCIPLE CANNOT REALLY HAVE A DEBATE WITH HIS PROSPECTIVE MASTER.‟ Remember it. You can have a dialogue with your Master but you cannot have a debate. A debate from the very beginning prohibits disciple hood. You can have a dialogue; a dialogue has a different quality. What is the difference between a debate and a dialogue? The difference is that in a dialogue you are not carrying any prejudice. You do not have any obsessions of your own. You put aside your concepts. In a dialogue you want to understand, not to argue. You do not have an egoistic defense. In a dialogue you are open. You are ready to listen, and to learn. You are ready to be transformed. In a discussion, or in a debate, you are resistant. You have armor. You are in a fighting mood. One cannot fight with one's Master. If you do you are not a disciple and that Master is not your Master. A WOULD-BE DISCIPLE CANNOT REALLY HAVE A DEBATE WITH HIS PROSPECTIVE TEACHER. SUFIS DEAL IN KNOWLEDGE, NOT ARGUMENT.‟
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This is a tremendously potent statement: „SUFIS DEAL IN KNOWLEDGE.‟ Yes, they can show you the way to know. But they never argue because they do not propose any philosophy. They have none. They are very non-philosophical people, almost anti-philosophical. They do not give you a dogma or not a single principle is proposed. They are physicians. They give you a medicine, and that medicine will open your eyes. They will give you a TARIQAT, and that TARIQAT will change you, will change your chemistry. And then you will be able to see something that you have never seen before. By arguing, your chemistry cannot be changed, and without changing your chemistry you cannot be convinced of anything that you have not known already. God is unknown and unknowable as well. You will need a different chemistry to know him. The Sufi provides you with knowledge of how to do it. This is TARIQAT, the method. But he provides no knowledge about principles. „BUT I WILL GIVE YOU A DEMONSTRATION OF YOUR HEEDLESSNESS...‟ Sufis always demonstrate. They are very practical and very scientific people. They say, „It will be difficult now. I can argue but it will not help. I will give you a demonstration. You can see yourself whether you are a man of heedfulness or a man of heedlessness.‟ „IF YOU WILL CARRY OUT A TEST AND DO WHAT I ASK IN RESPECT TO IT.‟ THE KING AGREED TO TAKE THE TEST, AND THE SUFI TOLD HIM TO SAY „I BELIEVE YOU‟ TO EVERYTHING WHICH SHOULD BE SAID TO HIM IN THE ENSUING FEW MINUTES. Now this is a small experiment in dhikr, in remembrance. The king has to remember to say - irrespective of the statement made by the Sufi - he has to say „I believe you.‟ The king thought, „This is so simple.‟ This man seems to be a little stupid. Can really a man become a Sufi so easily, or can start on the path so easily. This made the king suspicious. „IF THAT IS A TEST, IT IS EASY ENOUGH TO START BECOMING A SUFI,‟ MURMURED THE KING. He must have said it in a way to ridicule the Sufi Master. But the Master didn't answer it. NOW THE SUFI STARTED THE TEST. HE SAID, I AM A MAN FROM BEYOND THE SKIES. „I BELIEVE YOU,‟ SAID THE KING. Listen attentively. Each statement is significant. First the Sufi says, „I AM A MAN FROM BEYOND THE SKIES.‟ Now this is an utterly nonsensical or a very philosophical statement. There is no way to prove it or disprove it. He is talking nonsense, but the king can remember to say „I believe you‟ because nothing is at stake. That is why people like metaphysics and philosophical injunctions. They are happy because nothing is at stake. How does it matter? If he says „I am coming from beyond the sky.‟ It is perfectly okay. The king is not going to be changed by
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it. The king has nothing to risk in it. That is why people go to listen to great discourses on God, soul, esoteric principles, astral bodies, subtle bodies etc. and rejoice such discourses. For these kinds of people theosophy has provided great literature. They are always talking about things which do not matter. The king has no problem. This is such a great thing, let this Sufi say it. The Sufi says, „I AM A MAN FROM BEYOND THE SKIES.‟ „I BELIEVE YOU,‟ SAID THE KING. THE SUFI CONTINUED. „ORDINARY PEOPLE TRY TO GAIN KNOWLEDGE, SUFIS HAVE SO MUCH THAT THEY TRY NOT TO USE IT.‟ Now he is coming down slowly. It is a great statement still, but not as great as the first. But still the king is not touched. It remains outside the understanding of the king. „I BELIEVE YOU,‟ REPLIED THE KING. THEN THE SUFI SAID: „I AM A LIAR.‟ „I BELIEVE YOU,‟ SAID THE KING. He must have said it very happily because that is what he wanted to say. When the Master was saying „I come from beyond the skies‟ and when he said „Sufis have so much knowledge that while ordinary people seek knowledge, Sufis try to find ways of not using it‟ he must have been thinking deep down inside that this man is a liar. And the Sufi has got the point. „I BELIEVE YOU,‟ REPLIED THE KING. He says, 'I AM A LIAR.' It is a great experiment in mind-reading. That is what the king was saying inside. Yes indeed he was a liar. But the king still missed. He could not see the point. „I BELIEVE YOU,‟ SAID THE KING. THE SUFI WENT ON: „I WAS PRESENT WHEN YOU WERE BORN.‟ Now he is coming closer and closer, but he starts from the very beginning, from the primal scream. He says, 'I WAS PRESENT WHEN YOU WERE BORN.' Now he is coming to the king, but he starts from the very beginning. 'WHEN YOU WERE BORN,' Still not much is at stake maybe. Even if he was present, what does it matter? 'I WAS PRESENT WHEN YOU WERE BORN.' 'I BELIEVE YOU,' SAID THE KING. 'AND YOUR FATHER WAS A PEASANT,' SAID THE SUFI. 'THAT IS A LIE!' SHOUTED THE KING! Now he forgot completely. This was the first statement really made about him. Not actually about him but about his father! But it was coming too close. Now the
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king forgot. Within a single minute he forgot that he had to remember to say 'I believe you'. And nothing much was at stake, just a simple prejudice. What is wrong if your father was a peasant? Just a small prejudice. „I belong to a great family of kings. My father was a king; my father's father was also a king. We have always been kings!‟ „I WAS PRESENT WHEN YOU WERE BORN!‟ That is what the man of the world has always said to the mystic: „Do not talk nonsense! Be practical and talk the language that we understand.‟ Sufis do not say anything about God. They only talk about tariqat or the way. They say: „This is the way to know. You will have to know. We cannot explain it to you. It is so mysterious that it will be almost a profanity to bring it to your level. Truth cannot be brought to your level. The only way possible, is that you can be brought to the level of truth.‟ That is what tariqat is. Philosophy is an effort to bring truth to your level so that you can understand it. Tariqat is to take you to truth so that you can see. So that you can see on your own! Remember these three words. Everybody exists at the level of Sharia. At SHARIA you will remain miserable because you exist with only a dead body. Everybody needs to move towards Haqiqat. Only at haqiqat can you be fulfilled. And to reach to the HAQIQAT you will have to follow a tariqat. You will have to follow a method, a discipline, a Master. There is no other way. And beware of the false Masters. They are there and they speak your language. They can be very convincing. Be a little more adventurous, and courageous. Seek somebody who can absorb you! Who can transmute you! Who can consume you! Who is all aflame? The moth comes to the flame and is consumed. So is the disciple. He comes to a Master and is consumed. And remember, before you reach to the real Master, you will come across many false Masters. So do not get hooked. Even if you promise, you have to be alert that no promise can be binding unless it is fulfilling you. If it is fulfilling you then there is no need. „AND YOUR FATHER WAS A PEASANT.‟ He has not yet said anything about the king. The king would have taken his sword out of its sheath if the Sufi had said, „You are a thief!‟ He may have jumped on the Sufi. „THAT IS A LIE!‟ SHOUTED THE KING! THE SUFI LOOKED AT HIM SORROWFULLY AND SAID: „SINCE YOU ARE SO HEELLESS THAT YOU CANNOT FOR ONE MINUTE REMEMBER TO SAY “I BELIEVE YOU” WITHOUT SOME PREJUDICE COMING INTO PLAY, NO SUFI WOULD BE ABLE TO TEACH YOU ANYTHING.‟
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This is a beautiful parable. Meditate over it. Yes, this is exactly the case with the greater part of humanity. You cannot remember for a single minute all that you are to remember. One day try a small experiment Gurdjieff used to give to his disciples. This is a modern version of the same experiment. Put your watch in front of you and watch the second‟s hand, just for a single minute. Remember only one thing: I am seeing this second‟s hand alone. Go on remembering only one thing. And you will be surprised. Not even seven, eight, ten seconds have passed and you have forgotten. Again you come out of your sleep. And you remember for a few seconds and once again you have forgotten. In a single minute, at least three to four times you will forget. Your consciousness moves outwards. You will not be able to remember a simple thing even for one whole minute. And no prejudice is involved. Nobody is saying that your father is a beggar or your father is a thief. Nobody is saying that your mother was a prostitute. Nobody is saying that you are a bastard. Nothing like that is involved. Just a simple, factual statement! „I am seeing the second-hand‟. And again and again you will fall asleep. Again and again you will start thinking of something else and you will fall into unconsciousness. Now the Sufis say that if a man is not aware nothing can be taught. So the first thing to be taught will be awareness. And awareness takes a long time because you have lived many lives in unconsciousness. It has gone very deep in your blood. It has entered into the very texture of your being. Into every cell of your body! This sleep has to be broken. Once this sleep is broken then the disciple is ready to learn. It will depend on how aware you are. The Master can pour in only that much. Once again another small parable.... There was a tradesman in a small village in the East who sat on his knees in his little shop. And with his left hand he pulled a strand of wool from the bale which was above his head. He twirled the wool into a thicker strand and passed it to his right hand as it came before his body. The right hand wound the wool around a large spindle. This was a continuous motion on the part of the old man who, each time his right hand spindled the wool, inaudibly said, „la- illaha-ill-Allah.‟ There could be no uneven movement or the wool would break and he would have to tie a knot and begin again. The old man had to be present every moment or he would break the wool. This is awareness, this is dhikr. This is life. Sufi means awareness in life. Awareness on a higher plane than that on which we normally live! This old man was a simple man but he taught his sons his trade, and his sons taught the trade to their sons and a SILSILA was created, a tradition of Masters and disciples.
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Out of such a small phenomenon he created awareness. You can create awareness in whatsoever you are doing. The only thing is: use it as a device. You are walking, walk but be fully alert, remembering that you are walking. You are eating, eat but be fully alert that you are eating. Taking a shower let each drop of water fall on you fully alert, watchful. Hindus call it SAKSHIN, the witness. Buddhists call it SAM YAK SMRITI, right-mindfulness. Kabir and Nanak call it SURATI, remembrance; and Sufis call it dhikr. But it is the same TARIQAH. THIS THE SUFI WAY-THE TARIQAH!

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Whatever is the object of your desire? Go absorb yourself in that beloved, Assume its shape and qualities. If you wish for light, prepare yourself To receive it; if you wish to be far from God, Increase your egotism and drive yourself away. And if you wish to find a way out of this ruined prison, Do not turn your head away from the beloved, But bow in worship and draw near.
RUMI MASNAVI I: 3605-7

I

t was Naqshbandi Sheikh Ibd Khaliq Gijadwani who coined the following phrases which are now considered the principles of the Naqshbandi Sufi Order as spiritual commandments. Over the period of time certain principles are added to it. Bahauddin Naqshband added three. Another one „Always Choose to be Happy‟ was introduced in this category as the works of another Naqshbandi master Shakuntala Devi. Thus there are twelve such commandments. These form the basis of meditation techniques.

1.

CONSCIOUS BREATHING (Hosh dar dam)

Hosh means „mind or awareness‟ Dar means „in‟. Dam means „breath‟. It means, according to Abdul Khaliq al-Ghujdawani (q), that „Always safeguard your breath from heedlessness, the in‐coming and outgoing both. Be aware of your in‐coming and out‐going breath! Buddha introduced Vipashyana or Anapana Sati Yoga meditation to create inner sun of awareness! Conscious breathing leads to Awakening. And AWAKENING IS THE KEY TO MEDITATION. Be cantered in your heart and thereby keeping your heart always in the Divine Presence. Let each breath be soaked meditatively in the REMEMBRANCE of that which is. Remember for every breath which is inhaled and exhaled consciously with Presence is alive and connected with the Divine Presence. And

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each breath inhaled and exhaled unconsciously is dead, disconnected from the Divine Presence.‟ Ubaidullah al‐Ahrar, another NAQSHBANDI SUFI Master said, „The most important mission for the seeker in this Order is to safeguard his breath, and he who cannot safeguard his breath, it would be said of him, „he lost himself‟. Shah Bahauddin Naqshband, another Enlightened Naqshbandi Master said, „This Order is built on breath. So it is a must for everyone to safeguard his breath in the time of his inhalation and exhalation and further, to safeguard his breath in the interval between the inhalation and exhalation.‟ Safeguarding your breath from heedlessness will lead you to complete Presence. And complete Presence will lead you to complete Vision! Complete Vision will lead you to complete Manifestation of the Ultimate. Or what Sufis call as Allah's Ninety‐ Nine Names and Attributes! Or what Hindus call as thousand names of VISHNU. Such awareness leads you to ULTIMATE FLOWERING OF YOUR BEING. Existence manifests in myriad forms. The entire existence is the extension of that cosmic energy. It is god that blossoms as flowers. It is the existence that is the cause of all that is manifest and all that is unmanifest. Sufis say Allah leads you to the Manifestation of His Ninety‐Nine Names and Attributes and all His other Attributes, because it is said, „Allah‟s Attributes are as numerous as the breaths of human beings.‟ Isa Upanishad says that divinity is manifest and spread over the entire existence. Be aware of this. Life will unfold a new meaning. Remember that securing the breath from heedlessness is difficult for seekers in the beginning. Therefore always, as Sufis say safeguard it by seeking forgiveness (istighfar) because seeking forgiveness will purify it and sanctify it and prepare the seeker for the Real Manifestation of Allah everywhere. I say to you, BE AWARE AND AWAKE each moment. Never let even a single action happen unconsciously. You can be aware of your in‐coming and out‐going breath through practice. For this, practice Vipashyana Meditation given by Buddha. It is basically breath watching meditation. You need not do any ritual. The breath comes in and goes out effortlessly. All you need to do is be aware of this. Be a witness as the breath comes in and then goes out. In the beginning it will be hard. But as you continue you will get the knack of it. Remember meditation is a knack. Unlike other disciplines it cannot be taught. All a master can do is to create an energy field so that you can get the pulse or the knack of it.

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(SHIVA explained 112 techniques of meditation based on breathing and awareness in a 5000 years old treatise on meditation: VIGYAN BHAIRAV TANTRA and Buddha gave a breathing technique meditation to create an inner sun of awakening) Links:
MEDITATION TECHNIQUES; MEDITATION THE WAY TO SELF REALIZATION TAOSHOBUDDHA STERLING PUBLISHERS 2008:

BY

Http//www. Osho.com (MEDITATIONS) SEND A QUERY Taoshobuddha ON: www. http://dhyan-samadhi.webs.com/ or Facebook

2.

ALWAYS CHOOSE TO BE HAPPY:

Shrine Naqshbandi Sheikh Brij Mohan Lal (q) and Sheikh Shakuntala Devi (q) Lucknow, India

Each moment life presents different situations, circumstances and conditions. Certain are acceptable to human understanding while others are not. In all circumstances you choose to be unhappy. And to human understanding this is
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normal while to a meditator it is not. In all circumstances you choose to be unhappy. And slowly and slowly this becomes your musculature. And your entire life centers on this unhappiness. To be happy is your choice and right. To be happy is a conscious choice only you can make. But in all situations you choose to be unhappy. Remember a happy heart is the door to the beyond, or door to the inner, or door to the being. You tend to be happy or unhappy because of the other or the circumstances. No one chooses to be happy for no reason. A happy heart is filled with gratitude towards the WHOLE. To be happy is the greatest blessing. It unfolds a totally new unknown and unknowable realm. One Sufi Naqshbandi master Shakuntala Devi, always used to bless any one bowing to her by saying “BE ALWAYS HAPPY”. If you really decipher these simple words, these will manifest a totally new realm. When a master says something, the seeker needs to introspect on these words. The master can never be wrong or unconscious. The very fact that he or she is a master implies now something has changed within. A master may look like you, but in reality he differs in his understanding of the cosmic phenomena and awareness. None of his actions are ever guided by unconscious. Even when he moves his hands he is totally aware of this. Let this be your meditation each moment. A new meaning will unfold in life. Serenity, blessedness will engulf you. Only then it can be said that you are living in the image of a master. Then something of the master, his awareness, his understanding, will be part of you as blessing.

3.

YOUR STEP (Nazar bar qadam):

It means that as a seeker while walking you must keep your eyes on your feet. Wherever you are about to place your feet, Make sure your eyes be there. This implies always BE AWARE of your each movement. With this your glance will not be able to waver here or there, to look right or left or in front of you. Remember such unnecessary sights will veil the heart. Most veils on the heart are created by the pictures and impressions which are transmitted from your eyes to your mind during your daily living and interaction in the world of duality. These definitely disturb your heart with turbulence because of the different kinds of desire which have been imprinted on your mind. These images are like veils on the heart. They block the Light of the Divine Presence. This is why Sufi Masters don't allow their followers, who have purified their hearts through constant Jikr (Remembrance), to look at other than their feet their hearts are like mirrors, reflecting and receiving every image easily. This might distract them and bring impurities to their hearts. So the seeker is ordered to lower his gaze in order not to be assailed by the arrows of negativities. Lowering the gaze is also a sign of

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humility. Remember a proud and arrogant one can never look at his feet. It is also an indication that one is following the footsteps of the Enlightened One. Remember who, when walks, never looks right or left, instead always keeps his gaze only at his feet, moving steadfastly towards his destination is ever meditative. It is also the sign of a high state when the seeker looks nowhere except towards his Lord. Like one who intends to reach a destination quickly! So too a real seeker never looks to his right or his left, and thus never allows the desires of this world to filter in He is always aware of the Divine Presence in and around. One Sufi master said: “The gaze precedes the step and the step follows the gaze. The Ascension to the high state is first by the Vision followed by the Step When the Step The gaze precedes the step and the step follows the gaze. The Ascension to the high state is first by the Vision, followed by the Step. When the Step reaches the level of the Ascension of the Gaze, then the Gaze will be lifted up to another state, to which the Step follows in its turn. Then the Gaze will be lifted even higher and the Step will follow in its turn. And so on until the Gaze reaches a state of Perfection to which it will pull the Step. We say, „When the Step follows the Gaze, the murid (disciple) has reached the state of Readiness in approaching the Footsteps of the Prophet, peace be upon him. So the Footsteps of the Prophet are considered the Origin of all steps.‟” Shah Naqshband said, “If we look at the mistakes of our friends, we will be left friendless, because no one is perfect.” It also implies one never judges the actions of the others. In the mirror of relationship he looks at his own faults and shortcomings and thus goes on improving upon himself meditatively.

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[Maulawi Jalalludin Ahmad Ar-Rowi ‘Ufiyallahu ‘Anhu Wali Walidaihi, Malaysia.]

God created the physical universe to manifest Himself So that the treasure of His wisdom may be revealed He said, „I was a hidden treasure.‟ Listen! Listen attentively! In the same way you must not let your spiritual Reality be submerged… Instead must manifest your spirit in action!!!
RUMI MASNAVI IV: 3028-29

Wa‟alaika As-Salam Hadhrat Ji!

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lhamdulillah, may all kinds of praise be upon Allah, The Lord of the entire universe and may He bestows blessings and salutations to the Holy Prophet Hadhrat Muhammad Rasulullah Sallallahu „Alaihi Wasallam, to his family, to his companions and to those who follow him till the day of Qiyamah. This message is from the humble and poor slave of Allah Jalalludin Ahmad ArRowi, may Allah forgive all his known and unknown sins to the ENLIGHTENED Sufi Syeikh Hadhrat Sufi Taoshobuddha, May Allah spreads his shadows. I have read the wonderful message that you wrote and it is really inspiring me to send you some words as reply. I'm happy to know that you have accepted my request to be your friend and it is quite interesting to receive some response from you. I have also read some of your valuable writing works especially relating to the highest spiritual Sufi order Naqshbandiyah Mujaddidiyah. You really have done a great job in reviving the Sufi path by writing all those valuable books. I wish I could write as much as what you did, in my own language Bahasa Melayu. Anyway, for sure your books on the Khwajahgan's Path will be one of my references.

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I pray to Allah Ta‟ala may your book The Leaves from a Sufi Heart is acceptable to Allah Ta‟ala, His Prophet and the whole Ummah. Who am I to give you some introduction to your great book? To seek even a branch of knowledge about Allah, or His commandments, will certainly make the way for a seeker possible to the Paradise. But a true seeker is not searching just for the knowledge of Allah only, what they really search for, is the presence Allah alone. The Masters of the Naqshbandi Mujaddidi Sufi Order has shown us the right way to be in His Presence in accordance with the Sunnah Nabawiyah. Knowing the Masters means to know the Prophet, and knowing the Prophet means to know Allah. Knowing Allah with a true heart means you love Him, for no one will get to know someone if he doesn't likes him. Knowing the teachings of the Masters is worthful thing to do because their words enlighten the heart of the seekers as a candle light in brightening a dark room. I think your books are highly recommended for the true seekers, especially for the seekers of the highest spiritual order Naqshbandiyah Mujaddidiyah in English language. May Allah grant you blessings and forgiveness for the entire great job that you have done? Wassalam! Faqir Haqir Khak Paey Buzurgan La Syaik Miskin! Maulawi Jalalludin Ahmad Ar-Rowi „Ufiyallahu‟ Anhu Wali Walidaihi Malaysia

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Think not that there are no travelers on the road, or that those of perfect attribute leave no trace. Just because you are not privy to the secrets, Do you think that no one else is either? Rumi: Fihi ma Fihi.

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he Sufi way is never finished. It comes to pause to marvel at the bounties of existence. Sufis are people of love, mad ecstatic love for the creator and his creation. The Sufi is both known and unknown. He can be known only if you are ready to go into the mystical realm and discover your inner being. A Sufi is unknown to those who are merely curious and inquisitive into deeper spiritual quests. You cannot fathom the ways of a Sufi. His dimension is beyond the medium of ordinary understanding. Yet what you think is ordinary, a Sufi sees as a path to ultimate fulfillment. What you think as miraculous, a Sufi knows to be an ordinary phenomenon. A Sufi looks like you. Eats like you. But his inner state is far beyond what you can imagine. A Sufi is pure awareness. Just pure awareness! He reflects the existence as it is with no judgments and interpretation. The Sufi world is one of mysticism and magic. I say magic because you cannot decipher it by intellect. You have to experience for yourself. Intellect is very frail to enter the Sufi world. You need the strength of absolute trust. If you can trust unconditionally this very moment you can become enlightened. Sufi is not interest in knowledge. Knowledge cannot help. Only experience will give a taste into what is Sufism. I invite you to plunge into this experience of the Sufi world with this second offering of Leaves from a Sufi Heart. An ecstatic heart hesitates at the threshold of Infinity.
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The passion for the impossible impels him beyond The mortal shackles of the human frame into the unknowable, Into the infinite placenta of divine awakenings!
Sufi Anand Neelambar

Chief Editor: Meditation TimesTM DOWNLOADABLE E MAGAZINE SCRIBD.COM TAG „TAOSHOUDDHACyberlibrary‟

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May Allah be pleased with Sufi Tariqat! If you beat a porcupine with a stick, It becomes large and fat. The more you beat it, the more it thrives. The true believer‟s soul is like a porcupine, For it grows stronger and sturdier, The more it is beaten by the blows of suffering. This is why God inflicts greater abasement And suffering on the prophets that on other people.
RUMI MASNAVI IV: 97-100

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ufi doctrine is the way of transformation. It is better to call this doctrine as Sufi Tariqat. It revolves around the Sheikh. Sheikh is the axle around which revolves the entire edifice of the Sufi tariqat. Sheikh is the encyclopedia for transformation. The more you open the pages the more the journey becomes easier. Let me take you through this living scripture page by page:

TASAWWUF:

Tasawwuf is the beginning or the introduction to this methodology. The aspect of the Shariat that relates to Amaal-e Baatini or esoteric states of the heart is called Tasawwuf and Suluk. And, the aspect of the Shariat that relates to Amaal-e Zaahiri or exoteric or physical acts is called Fiqh. Tasawwuf deals with Tahzeeb-e Akhlaaq or the way to adorn life and living while it aims at the attainment of Bliss. The Bliss is attained through the total understanding of the Shariat and then subsequent living by it. Tasawwuf in fact is the rooh or soul and state of totality of the Deen or life beyond. Its function is to purify the Batin or the heart or the qulb of the aspirant from the lowly animalistic attributes of lust, calamities of the tongue, anger, malice, jealousy, love of the world, love for fame, niggardliness, greed, ostentation, vanity, deception, etc. At the same time Tasawwuf aims at the adorning the heart with the qualities of repentance, perseverance, gratefulness, love of Allah, hope, abstention, Tauheed, trust, love sincerity, truth, meditation, reckoning, contemplation, etc. In this way, attention towards Allah the Unknown and Unknowable is inculcated in man. This is in fact the purpose of life.
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Tasawwuf or Tariqat therefore does not at all negate Deen and Shariat. On the contrary it is incumbent for every Murid to become a Sufi or one who follows the path of Tasawwuf. Or one in whom inward journey has begun. Without Tasawwuf, an aspirant cannot truly be described as a perfect Murid. Farz is incumbent upon every seeker to rectify his esoteric acts. Numerous Quranic Aayat and innumerable Hadith narration explicitly indicate its significance. However, most people with superficial understanding neglect these because of their subservience to lowly desires. Such is the case with almost all the religions and paths. Remember Quran and the Hadith are explicit regarding the significance of zuhd, Tawwjzoh, Ikhlaaq, Sabr, Shukr, Hubb-e-Ilahi, Tawakkul, Tasleem, etc., while at the same time they emphasize the acquisition of these noble attributes? And, who is not aware that the Quran and Hadith condemn the opposites of these noble qualities, viz., Hubb-e-dunya, takabbur, Riyaa, Hasad, etc., and has warned against these? To inculcate such attributes is the way of the masters. This is the actual meaning of reforming the esoteric acts. This is the primary purpose of Tariqat. It being Farz is undoubtedly an established fact. All the authentic principles of Tasawwuf are to be found in the Quran and Hadith. The notion that Tasawwuf is not in the Quran is erroneous. Errant Sufis as well as the superficial Ulama or Ulama-e-Khushq entertains this notion. Both groups have misunderstood the Quran and Hadith. The Ulama-e-Khushq claim that Tasawwuf is baseless since they believe that the Quran and Hadith are devoid of it while the errant and transgressing surfs assert that in the Quran and Hadith are only the exoteric laws. Tasawwuf they say is the knowledge of the Batin or esotericism. According to them - there is no need for the Quran and the Hadith. In short, both groups consider the Quran and Hadith to be devoid of Tasawwuf. Thus in conformity with their opinion, one group has shunned Tasawwuf and the other group has shunned the Quran and Hadith. Those who have Iman or trust and certitude are the most ardent in the love of Allah, establishes the Shar‟ee nature of Love for Allah. On closer examination and reflection it will be realized that all the A'maal-e Zaahirah are designed for the reformation of the A'maal-e Baatini. The purification of the Baatin or the heart and soul of man is the aim and the basis of Najaat or salvation in the Aakhirat while the despoiling of the Baatin is the cause of destruction.

THE TECHNICAL TERMS OF SHARIA AND TARIQAT:
The fountain of all Islamic teaching is the Quran and the Sunnah. The inception of this teaching was in the Majlis (gathering) of Nabi Sallallaahu alayhi wasallam. It

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was the initial stage of Islam which was present in its headquarters. It had a confined number of adherents; hence all branches of Islaamic instruction Tafseer, Hadith, Fiqh and Tasawwuf - were imparted at one venue, the Madrasah of Nabi Sallallaahu alayhi wasallam. No separate departments exist. However, in this Madrasah of Nabi Sallallaahu alayhi wasallam there was a permanent group of lovers of Allah and devotees of Rasulullah Sallallaahu alayhi wasallam who were at all times engaged in the purification of the nafs, and the reformation of the Baatin by, means of practical education. This group is called As‟haab -e- Suffah, later when Islam acquired a universal status, the Ulama of the Deen formulated the teachings of Islam into separate departments. Those who rendered service to the Knowledge of Hadith are called the Muhadditheen; those who undertook the responsibility of Tafseer are called the Mufassireen; those who specialized in Fiqh are called the Fuqaha while those who took custody of the department of Islaah-eBaatin or purification of the nafs became known as the Mashaa‟ikh Sufiya. Hence, not a single one among the great authorities of former times ever divorced the Shariat from Tariqat. On the contrary they also held Tareeqat in subservience to the Shariat.

SHARIAT, TARIQAT, HAQIQAT AND MARFIAT:
The whole combination of the teachings imposed by Islam is known as the Sharia. Both sets of acts, viz., Amaal-e-Zaahiri and Amaal-e-Baatini, are included. In the terminology of the the early authorities of the Sharia the term Fiqh was synonymous with the word Sharia. Thus Imaam A'zam Abu Hanifah defined Fiqh as follows: „The recognition of that which is beneficial and harmful to the nafs‟ In later versions the word Fiqh was used for that branch of Islam which relates to Amaale-Zaahiri while the branch which dealt with Amaal-e-Baatini became known as Tasawwuf. The ways or methods of acquiring the Amaal-e -Baatini are called Tariqat. The reformation of the Amaal-e-Baatin brings about spiritual lustre and light of the heart to which is revealed, in consequence, certain realities or haqa-iq-e-kauniyah pertaining to tangible and intangible occurrences especially virtue and vice; as well as certain realities or Haqaa‟iq-e Ilahiyyah pertaining to Divine Attributes and Acts especially related to affairs between Allah and servants. These revelations or makshoofaat are known as Haqiqat. The process of these revelations or inkishaaf is called Ma'rifat while the Saint of Inkishaaf is known as a Muhaqqiq and Aarif. All these relates to the Sharia. The notion that the Sharia and Tariqat are separate and gained prominence in the public - is totally false and baseless. Now that the

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nature and reality of Tasawwuf and Suluk have become clear, it will be understood that: Kasf or intuition and revelation and karaamat or miracles are not necessary. It does not promise success in the worldly affairs. Also it does not assert that one‟s work will be achieved by means of ta'weez or amulets and potions. Also it does not claim that one will be successful in court cases by means of du‟a. It does not promise increase in one‟s earnings nor does it promise one cure from physical ailments. It does not foretell future events either. It does not contend that the murid will attain transformation by the spiritual focusing of the Sheikh. Extranormal operation is not necessary to Tasawwuf. It does not contend that the one who follows this Path will not be afflicted by even the thought of sin nor does it claim that the murid will automatically engage in Ibaadat. It does not promise total self-annihilation so that one is not aware even of one‟s presence.‟ It does not promise the experiencing of states of ecstasy and spiritual effulgence in dhikr and Shaghl or spiritual exercise or austerities. It does not claim that one will see beautiful dreams and wonderful visions. All these are not the aims of Tasawwuf. The purpose is the Pleasure of Allah Ta'ala. This then, should be kept in sight.

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May the journey of transformation begin! When you feel pain, Give thanks to God, for this pain, In His hands this is beneficial. When He pleases pain becomes joy, And fetters become freedom.
RUMI MASNAVI I: 836-7

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o be with me means you have to drop all kinds of idealisms. This is my meaning of initiation or BAYAT. You have to forget both past and the future. Also you have to forget what should be. Only watch that which is. And that can be done right now is indeed meaningful. Bayat or Initiation is the ultimate in the process of transformation. With initiation inward journey enters a new dimension. It is not that journey will not begin without initiation. The journey is a continuous process. It moves without any cessation. There are case when full izazat and khilaft is conferred on the saliq even without initiation. However such cases are indeed rare. There are certain saliqs who are awake even at the time of their birth. The vast majority remains asleep life-long. Why is initiation into meditation or initiation to a master essential? Because: As such as man exists, he is asleep. Even in his waking he is asleep. His sleep is neurotic. He cannot wake up from this sleep. On his own, he may wake up turn the back to the other side and still remain in slumber. A Master is needed to wake man from such neurosis. Initiation is the process for you to remain in contact with the one who is awakened. Without this it is almost impossible for you to be awake. You are capable of dreaming even when you are awake.

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When it is said that man is asleep, this has to be understood. Man dreams twentyfour hours a day. In the night when you are closed to the outer world, you continue to dream. During the day your senses are open. Your senses open in the outer world of duality. It is through the senses that you continue to experience the outer world, but the dreams continue within. Just close your eyes and you start dreaming again. Dreams are continuity inside. You are aware of the outer world but that awareness is imposed on the dreaming mind. Thus, continues the dream. In such a case you cannot envision reality although you are awake. This is how dreams are imposed on reality. What you actually see is your projections on reality. Bayat is a Sufi term for initiation. It is a mutual pledge between the sheikh and the murid relating to the striving, arranging, executing and adhering to the laws of Amaal-e Zaahiri and Amaal-e Baatini - the inner and the outer. This pledge to establish harmony between inner and outer is called Bayat-e-Tariqat. Bayat has been in practice as essential for the inward journey of the aspirants by the masters from generation to generation from the earliest times. Rasulullah Sallallaahu alayhi wasallam had enacted bayat of the Sahaabahis not only on Jihad, but on Islam and the adherence of the Ahkaam or Laws in general as well on practical deeds or Amaal. This is established by numerous Ahaadith. The following hadith is one such Hadith: „Will you not make bayat or pledge to the Rasul of Allah?‟ We stretched our hands and enquired: On what shall we make bayat to you, O Rasul of Allah? He said. „That you make the Ibaadat of Allah, - that you associate nothing with Him, - that you perform the five Salat; that you hear and obey.” On this occasion the bayat which Rasulullah Sallallaahu alayhi wasallam took from the Sahaabahis was neither Bayat-e- Imaani or Pledge of Imaan nor Bayat-eJihaadi or Pledge to wage Jihad. This Hadith is categoric proof for the validity of the system of bayat in practice by the Masheikh of Tasawwuf. Like there are four Mazhabs or Schools of Thought in Fiqh, viz. Hanafi, Shaafi'ee, Maaliki and Hambali, so too are there four schools of thought in Tasawwuf, viz., Chishtiyya, Qaaderiyyah, Naqshbandiyah and Suharwardiyyah. Like the Hanafi Way is dominant in this area of India and Pakistan, the Chistiyyah Way too is dominant here. Bayat has been emphasized in all the four Schools of Thought or Silsilah so that respect for the four Silsilah is maintained although Chishtiyyat is dominant.

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The founder of the Chishtiyyah Silsilah is Hazrat Khwajah Moinuddin Chishti Ajmairee; Founder of the Qaderiyyah Order is Hazrat Sheikh Abdul Qaadir Jilaani; Founder of the Naqshbandi Order is Sheikh Bahauddin Naqshbandi; and The founder of the Suharwardiyyah Silsilah is Hazrat Sheikh Shahaab‟uddin Suharwardiyyah.

THE MODE OF BAYAT:
The bayat is enacted by the Sheikh taking into his right hand the right hand of the murid or disciple. If the group contracting the bayat is large, the Sheikh used a length of cloth onto which each member of the group holds with his right hand. Ladies who contract the bayat do so from behind a screen. A mahram of the lady should also be present at the bayat ceremony. Hazrat Aisha said: „Rasulullah Sallallaahu alayhi wasallam never touched the palm of a woman, but he would make the pledge or bayat upon her. Upon having made the bayat he would say: Go. Verily, I have already made bayat with you.‟ It is for this reason that in entering ladies into the bayat, the Masheikh do so verbally or by means of a cloth which is spread from the Sheikh to the lady behind the screen. This was in practice because of the tradition and the orthodoxy. This is the method of bayat when in the presence of the Sheikh. Those who are not able to present themselves personally to the Sheikh could contract the bayat by means of a letter or through the agency of a responsible and trustworthy person. This form of bayat is called bayat-e-Uthmani. Rasulullah Sallallaahu alayhi wasallam on the occasion of bayat-eRidhwaan made the bayat of Hazrat Uthman in his (Uthman‟s) absence. On this occasion, Rasulullah Sallallaahu alayhi wasallam placed his right hand on his left hand and announced that he has made bayat of Uthman. The bayat in absence of the mureed is therefore termed bayate-Uthmani.

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INSTRUCTION AT THE TIME OF BAYAT:
Certain instructions are given to the murid at the time of bayat. This remains secret between the sheikh and the murid. There is no generalization. Now that Sufism is no longer confined to Islam alone so the nature of instructions and the dhikrs etc differ from the murid to murid. The most important among these is the dhikr and a special tawajjoh to work on states of nafs that need to be worked upon. Yet still certain instructions may be common. These are: 1. Fully guarding the sense organs like eyes, ears and the tongue that constantly bring information from the world of duality; 2. total abstention from haraam and mushtabih or doubtful wealth; 3. appearance, or dress to be in conformity with the tradition and in doing this decency of time and occasion is essential; 4. total abstention from innovatory customs and practices on occasions of happiness and sorrow; 5. to refrain from unlawful methods in all affairs; 6. to constantly bear in mind not to harm anyone by means of one‟s hand or actions or tongue; 7. not to hurt anyone; 8. refraining from association; 9. meeting according to need; 10. constant repetition of dhikr; and 11. Abstaining from unnecessary conversation. 12. Constantly maintaining the dhikr of Kalimah Tayyibah, i.e. while walking, sitting, reclining and laying down! The way to do this is to continuously

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engage in reciting La-Ilaha ill Allah. After reciting if a few times, Muhammad-ur-Rasulullah should be added. 13. After Ishaa Salaat, at the time of going to bed engage in muhasabah or selfreckoning and muraqabah-e-maut or contemplating death. ….contd

‫س بحان ال ل‬
Excerpts from:

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