1 P a g e T A S A W W U F - T H E S P I R I T O F S U F I S M SPIRIT OF SUFISM TAOSHOBUDDHA

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1 1 P a g e T A S A W W U F - T H E S P I R I T O F TASAWWUF SPIRIT OF SUFISM TAOSHOBUDDHA INTRODUCTION BY DR. VISIER SANYÜ RENOWNED SCHOLAR, MELBORNE, AUSTRALIA FOREWORD MAULAWI JALALUDDIN AHMAD AR ROWI, MALASIYA

2 2 Page TASAWWUF-THE SPIRIT OF SUFISM MEDITATION LEADS TO ULTIMATE FLOWERING TASAWWUF THE SPIRIT OF SUFISM 2009, Taoshobuddha All rights are reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, mechanical, photocopying, recording or otherwise, without prior written permission of the original publishertaoshobuddha MEDITATIONS and TAOSHOBUDDHA. Printed and Published by TAOSHOBUDDHA Cover design and graphics: Anand Neelamber

3 3 P a g e T A S A W W U F - T H E S P I R I T O F Maraqba is an understanding, an experience of oneness both inner and outer! It springs forth from the deepest core of your being. An evolution! Just as no doctor can give you health, So too no master can give you meditation. Both meditation and health belong to the fourth dimension. A dimension beyond the known! A master can only help you in removing the obstacles So that MARAQBA happens! Taoshobuddha: Meditation the way to self realization: Sterling Publishers New Delhi, India, 2008

4 4 P a g e T A S A W W U F - T H E S P I R I T O F The Sufi aspires to remember God every moment of the day, with each and every breath both incoming and outgoing. Maraqba is just to be! Not doing anything! No action! No thought! No emotions! Just you are! And it is sheer delight! Meditation is an understanding, an experience of Oneness both The dhikr, the repetition of the name of God, is the fundamental practice of remembrance. Maraqba and prayer allow for the intimate communion of lover and Beloved and the inner experience of love s oneness. Silence for the ordinary people is with their tongues. Silence for the mystics is with their hearts. And silence for lovers is with restraining the stray thoughts that come to their innermost beings. The word Taoshobuddha comes from three words, tao, sho, and Buddha. The word Tao was coined by the Chinese master,

5 5 Page TASAWWUF-THE SPIRIT OF SUFISM NAQSHBANDI SUFI SHEIKH TAOSHOBUDDHA The word Taoshobuddha comes from three words, tao, sho, and Buddha. The word Tao was coined by the Chinese master, Lau Tzu. It means, that which is and cannot be put into words. It is unknown and unknowable. It can only be experienced and not expressed ed in words. Its magnanimity cannot be condensed into finiteness. The word Sho implies, that which is vast like the sky and deep like an ocean and carries within its womb a treasure. It also means one on whom the existence showers its blessings. And lastly the word Buddha, implies the Enlightened One; one who has arrived home. Thus, Taoshobuddha implies one who is existential, on whom the existence showers its blessings and one who has arrived home. The Enlightened One!

6 6 P a g e T A S A W W U F - T H E S P I R I T O F CONTENTS SECTION 1 - INTRODUCTION 1. Preface Introduction by DR VISIER SANYU Foreword Maulawi Jalaluddin Ar Rowi A word from the Editor Sufi Anand Neelamber Profile Prof. Hangloo Maraqba the Naqshbandi way What is Tasawwuf Tasawwuf the Mystical Path 65 SECTION 2 INTROSPECTION 9. VISAL E AKHAR PROF HANGLOO HASRATE CHANCHAL MAN - PROF HANGLOO HASRATE 76 SECTION 3 HUMANISM 11. ISTIDA PROF HANGLOO HASRATE INSANIYAT - PROF HANGLOO HASRATE 86

7 7 P a g e T A S A W W U F - T H E S P I R I T O F SECTION 4 SOLITUDE 13. SUKHAN - PROF HANGLOO HASRATE KHAMOSHI TAOSHOBUDDHA 96 SECTION 5 - JOURNEY OF BEING 15. EK LAMHA TAOSHOBUDDHA MERI DUNIYA KALI PERSAD SHAAD 106 SECTION 6 INNER VOICE 17. MOHABBAT TAOSHOBUDDHA The Inner and the Outer Rumi Kalame Jigar Aadmi aadmi se milta hai 126 SECTION 7 SEARCH WITHIN 1. KALAME MASNAVI JALALUDDIN RUMI KASHMAKASH - PROF HANGLOO HASRATE KHOAJ - PROF HANGLOO HASRATE AAWAJ PROF HANGLOO HASRATE 153

8 8 P a g e T A S A W W U F - T H E S P I R I T O F SECTION 8 ECSTASY 20. Main Neer Bhari Dukh Ki Dadli - Mahadevi Verma Diwane Ghalib - Mirza Asadullah Ghalib 163 SECTION 9 AWARENESS 22. Essential And Non Essential Naqshbandi Sufi Brij Mohan Lal Kalame Amir Khushroo Chaap Tilak Happiness Door To Tasawwuf 181 SECTION 10 ULTIMATE 20. Maikada Prof Hangloo Hasrate Kalame Jigar Mooradabadi Ashiqui Kalame Brij Narian Chakbas Besaubbi Sadakat Ki Jaan Naqshbandi Sufi Ramchandra 201

9 9 P a g e T A S A W W U F - T H E S P I R I T O F SECTION 1 INTRODUCTION 1. Preface Introduction by DR VISIER SANYU Foreword Maulawi Jalaluddin Ar Rowi A word from the Editor Sufi Anand Neelamber Profile Prof. Hangloo Maraqba the Naqshbandi way What is Tasawwuf Tasawwuf the Mystical Path 65

10 10 P a g e T A S A W W U F - T H E S P I R I T O F PREFACE yh sc he ik bhut kfvi he my #s saki ki r<g la@gi gr sasae< me< %tr jane dae Yeh sach hai ki bahut kadvi hai mai is saaqui ki Rang layegi gar sanson mein utar aane do!! YES INDEED THE MYSTICAL WINE OF THIS BREWER IS BITTER ALLOW IT TO ENTER WITHIN CERTAINLY IT WILL TRANSFORM YOU!! T asawwuf is the very essence of Sufism and that of man s existence. Evolving out of Islam it has now become the part of the inner life of every aspirant. Islam centers around four pillars - Shariat, Hadith, Tariqat, and Tasawwuf. Of these Shariat and Hadith form the part of the outer body of the religion? And Tariqat and Tasawwuf form the inner core of The Holy Prophet. Both Tariqat and Tasawwuf are connected to the nisbet of the Holy Prophet. Tariqat teaches you the way to nisbet. And Tasawwuf prepares you for inner serenity, and for the continuation of the way of nisbet. In its essence tariqat and Tasawwuf are part of each

11 11 P a g e T A S A W W U F - T H E S P I R I T O F one of you. Tariqat prepares you along the way and Tasawwuf preserves your awareness. This work comes to your hand as prelude to Leaves from a Sufi Heart. Leaves from a Sufi Heart is a comprehensive work on Naqshbandi Sufi masters their lives and the tariqat starting from The Holy Prophet. Because of the voluminous work this has been divided in three volumes. Volume 1 signifies the pre Naqshbandi Era. Volume 2 signifies the post Naqshbandi era with the advent of Hazrat Sheikh Ahmad Al Faruqi. This is the beginning of Mujadaddi era and the beginning of Naqshbandi nisbet in Indian sub Continent. The Volume 3 signifies the break in trend when the nisbet defied the narrowness or tasubbi and came to Sheikh Sufi Ramchandra who came from Hindu tradition. This is the Mazaharia Era. Mazaharia era begins with Hazrat Mazhar Mir Janae Jana of New Delhi in India. )kiri beinyaj he. FAQURI BENIYAZ HAI! SPIRITUALITY IS BEYOND ALL HUMAN BONDAGE DUALITIES AND CONFLICTS!!

12 12 P a g e T A S A W W U F - T H E S P I R I T O F This present work is the combination of the Kalam of Prof Rattan Lal Hangloo and other masters and composers like Taoshobuddha, Mirza Ghalib, Amir Khushro, Jalaluddin Rume, Brij Narian Chakbas, Mahadevi Verma, Naqshbandi Sufi Ramchandra, Naqshbandi Sufi Brij Mohan Lal, and Laleshwari etc. The essence of these compositions is blended with the Naqshbandi Nisbat to create Maraqba. Prof Hangloo s compositions are taken from the published and unpublished works of the Kashmiri born Professor Rattan Lal Hangloo of Hydrabad Central University, Hydrabad in India, viz., Hasrate and Mere Khayal published by Millennium Publishers of Hydrabad in India. It was just a coincidence that while sitting with Prof Hangloo one evening that the foundation of this work was laid. No effort was made in the past for such a venture. It is for the first time that this approach is used to create the spirit of Sufism by this union between Sufi poetry and the energy field of a master to create Maraqba. And thus allow the journey of transcendence. This is way of the masters so that the aspirant or saliq can continue his inward journey. This work will be remembered as a new beginning now and in times to come. Beginning of a new era in Sufism!

13 13 P a g e T A S A W W U F - T H E S P I R I T O F Poets sometimes reach to such a height of consciousness where even a master cannot reach. However such state is not a permanent happening. Therefore this is an effort to create Maraqba around such insights. Thus in the process of inward journey the saliq can clear the states of nafs or ego and attain to inner harmony and oneness. Around each poetic composition a Maraqba is weaved so that the tawajjoh or the energy field of the master can envelop you along the path. And transformation may be possible. This is the way of tawajjoh or Tasawwuf of all the masters or nisbet to work in you so that you can journey through the realm of nafs and reach to the realm of rooh. This is the only one can really attain or attain to taqmeel. In the preparation of these Maraqbas I have received tremendous support from friends and supporters from world over. I cannot express my gratitude towards these listeners from world over who listen to such compositions on You Tube.Com, and Total Bhakti.Com and continue to pour their tremendous love as comments, support, and encouragement. Some of them cannot even understand the language yet still the effect lingers on in their being. And in the process transformation happened!

14 14 P a g e T A S A W W U F - T H E S P I R I T O F Our recording team including, Sufi Anand Neelamber, the Editor in - Chief of Meditation Times a downloadable free e-magazine, and the entire editorial team, sound engineer, and musicians have contributed in this process. Their efforts are appreciated at every step. Without the efforts of all these this work could never complete in this present form. It was indeed an experience of harmony, oneness, and surur from the deepest core of the being. I am thankful to Professor Hangloo, a Historian of peer from the University of Hydrabad in India who allowed his compositions as the center around which Maraqba is created so that this the process of transformation of human consciousness may continue erelong. I am extremely thankful to Dr. Visier Sanyü a renowned Scholar and an Officer Responsible for Protection of Refugees - act for peace - National Council of Churches in Australia. Dr Visier just on our request agreed to go through the script and do such a thorough and detailed introduction to this classic. One thing is certain with this book now begins a new series when I will create meditations to bring deeper insights into various masters like, Jalaluddin Rumi, Nanak, Kabir, Buddha, and Jesus. I am thankful to our publishers and the entire editorial team and our editor in particular.

15 15 P a g e T A S A W W U F - T H E S P I R I T O F The meditations in this book are supported by a multi media CD that contains these Maraqba as video and audio presentations. I am thankful to my wife Gita, daughter Dr Sargam, and son Vivek for their support in their own unique way in the completion of this work. I am thankful to my parents who have patiently and eagerly listened to all the Maraqbas as these took them to the company of their master Naqshbandi Sufi Brij Mohan Lal. And thus to the realm of Tasawwuf and the Naqshbandi nisbet! And finally you for whom this is meant or does the bell tolls. May you continue to grow inwardly? My love and understanding will continue to support you like the beacon light. Whenever and wherever you are in Maraqba beyond time and space you will find me with you. This is my assurance to you. %skae gane dae Apna git mere haeqae< se AaEr muhe gungunane dae %ske snnaqe kae. Usko gane do apna geet mere hothon se Aur mujhe gungunane do uske sannate ko!!

16 16 P a g e T A S A W W U F - T H E S P I R I T O F LET HIM SING HIS SONG ETERNAL THROUGH MY LIPS AND LET ME ECHO HIS ETERNAL SERENITY ERELONG!! Alham dil Allah! LA ILLAHA ILL ALLAH TAOSHOBUDDHA NAQSHBANDI MASTER E MAIL: Taoshobuddha@gmail.com taoshobudha@in.com You tube: Taoshobuddha Total Bhakti.com: Taoshobuddha Web site: taoshobuddhameditations.com SCRIBD.COM TAG TAOSHOBUDDHA ISSUU.COM TAG TAOSHOBUDDHA

17 17 P a g e T A S A W W U F - T H E S P I R I T O F B CHARACTERIZING TASAWUF Dr. Visier Sanyü * ear good tidings to those who believe and do good works that they shall inherit gardens beneath which rivers flow. So often as they are fed in that life with fruits they shall say: These are the fruits which are given us formerly, because they shall find the fruits after life resembling the fruits which were given them here. Holy Quran This esoteric dimension is in all religions and in Islam it originated with the tradition of Prophet Muhammad. Mysticism in Islam is termed as Sufism. The mystic is a Sufi. Fatima Bint ( A.H) is one of the first women Sufis we trace in Islamic mysticism. There is an interesting transition that you *[Dr. Visier Sanyü is a renowned Scholar and an Officer Responsible for Protection of Refugees - Act for Peace - National Council of Churches in Australia. Address: Level 4, 306 Little Collins Street Melbourne 3000, AUSTRALIA nukpao@gmail.com]

18 18 P a g e T A S A W W U F - T H E S P I R I T O F notice in her personality. While mourning the Death of Prophet Mohammad she said, It is not surprising that whoever catches the fragrance of Muhammad s tomb will never know another perfume. Destiny injured me with bereavement so sorrowful, and so dark, that if it had fallen on the days they would have been turned into eternal nights. Her expression of this utterance is Tasawuf. Poetry and love (Ishq-i-Haqiqi) are the important languages of expression in Tasawuf. While traversing on the path for attaining the status of Sufi when the self undergoes certain transitions it acquires an ecstasy and the expression of that ecstasy is Tasawuf. As the Quran reveals that within the human self there are seven selves within each soul. First is Nafs-iammara, the physical self - the spirit of self prone to evil, the second is Nafis-i-lawwama - the moral self or the self accusing spirit or conscience and the third is Nafs - i-mullahama, the inspired self, the fourth is the Nafs i- mutmainnah, the self tranquil the spiritual self. The fifth is Nafs-i-Radiyya the contented self, the Nafsi-Mardiyya the soul satisfying, the last is the Nafs-i- Safiyya wa Kamila, the self clarified and perfect. The attainment of the Nafs-i-mutmainnah is described in the Holy Quran thus, O thou soul that art at rest (and restest fully contented with thy Lord), return to

19 19 P a g e T A S A W W U F - T H E S P I R I T O F thy Lord, thou being pleased with Him and He pleased with thee; so enter among my servants and enter into My paradise. (Holy Quran Lxxxix28-30) When a human being pursues the path of spirituality he gets transformed from grossness to virtue this process purifies the spirit of his conscience and he acquires the control over unbridled passions, sensual desires and bestial appetites. He gets freedom from all weaknesses, material and other worldly attachmentsthus attains Nafs-i- Safiyya wa Kamila. These transitions are summed up by Maulana Rumi in the following words: At the moment you entered this world, A ladder was placed in front of you to escape. First you were a mineral, and then you became plant, Then you became an animal: how could you ignore it? Then you were made into human being Gifted with knowledge reason and faith; Observe this body drawn from dust what perfection it has acquired! When you have transcended the condition of human hood, no doubt you will become an angel. Then you will have done with this earth, your dwelling will be in heaven Go beyond the angelic condition; drive into this ocean, so that drop of water that is you can become sea. MASNAVI: MAULANA RUMI But we must remember that all these stages physical, moral and spiritual are intertwined. Whatever a

20 20 P a g e T A S A W W U F - T H E S P I R I T O F person gives to his/her physical self influences his moral and spiritual self. This is the reason that Holy Quran always lays great emphasis on internal purification, external cleanliness, purity of thoughts and deeds. For example tears come when we are in grief but they also come when our happiness touches extremity and joy brings laughter. This clearly shows that there is a mysterious correspondence between physical, moral and spiritual. By disciplining physical, morality transcends and that sprouts spiritual self. Virtually nothing comes from outside everything is within us but it is a matter of cultivating thy own self. When this process reaches to fruition the soul achieves glory because its purpose is fulfilled. Sufi Rabia al Adwiyya said: O God another night is passing away, Another day is rising- Tell me that I have spent the night well so I can be at peace, Or that I have wasted it, so I can mourn for what is lost. I swear that ever since the first day you brought me back to life, The day you became my friend, I have not slept- And even if you drive me from your door, I swear again that we will never be separated. Because you are alive in my heart!

21 21 P a g e T A S A W W U F - T H E S P I R I T O F In Quran this process is revealed in the following words: When I have formed the Body of it and set right all manifestations of glory and breathed into it My soul, prostrate, yourselves (in obedience) before it. (Holy Quran Xv: 29) The whole self partakes of spiritual nature because it is solely attracted towards the manifestation of Tawhid (divine oneness) which gets reflected in all good things in universe around us. Rabia al Adwiyya said: O God, whenever I listen to voice of anything you have made The rustling of trees The trickling of water The crises of birds The flickering of shadow The roar of wind The song of thunder, I hear it saying: God is one Nothing can be compared with God. Rumi also believes that his real self was not what his parents or environment had grown in him, but what the universe had created in him. He felt that it was wrapped in one s consciousness. To him real can be thought of as the crown of unconscious, which is potentially conscious existence, the goal in Tasawuf.

22 22 P a g e T A S A W W U F - T H E S P I R I T O F This is how Rumi situates his source of self in one of his poems from Masnavi. Cross and Christians from end to end I surveyed; He was not on the cross I went to idol-temple, to the ancient pagodas No trace was visible there I went to mountains of Heart and Qandhar I looked; He was not in that hill and dale With set purpose I fared to summit of Mount Qaf In that place was only Anqa s Habitation I bent the reins of search to Ka ba He was not in that resort of old and young I questioned Ibn Sina of His state He was not within Ibn Sina s range I fared towards the scene of two bow lengths distance He was not in the exalted court I gazed into my heart; There I saw him; He was nowhere else. MASNAVI: MAULANA RUMI The path that Sufis follow is called Tariqa and ultimate truth is Haqiqa between the path and the ultimate truth there is a process of realizing, pursuing, reflecting, attributing and that is Tasawuf. Tasawuf is both the beginning and the end. Sufi Khwaja Abdullah Ansari said: The heart enquired of the soul What is the beginning of this business?

23 23 P a g e T A S A W W U F - T H E S P I R I T O F What its end, and what its fruit? The soul answered: The beginning of it is The annihilation of self, Its end faithfulness, And its fruit immortality. It is the candle that you hold while on your journey towards ultimate reality. You can choose Tariqa as the road but you cannot walk unless you see that path through the light of candle i.e. Tasawuf. It is through this light that Rumi saw the creative essence of almighty in every thing everywhere when he said in Dewan-i-Shams; When I talk of chiefs he is the master; When I search the heart he is the beloved When I seek peace he is the mediator When I come to battlefield, he is the dagger When I attend my party he is the wine and comfit When I go into the rose garden he is elegant When I go into the mine he is the carnelian and ruby When I go into the sea he is the pearl When I am on the plains he is the garden rose When I come to heaven he is the star When I come to the upper ranks he is the Pinnacle When I burn out sorrow he is the censer When I prepare to fight in time of battle, he is both the officer on duty and the general When I come to a feast in time of Joy he is the Cup Bearer, the minstrel and the cup

24 24 P a g e T A S A W W U F - T H E S P I R I T O F When I write letter to the beloved, he is the ink, the ink well and the paper When I awaken he is my intelligence When I go to sleep he is my dream When I search for a rhyme in lyric, he is the rhyme giver in my memory Whatever image you think of He, Like a Painter is the brush in hand If you still look for superior He is better than the better Go leave speech and book for It is far better that he be the book Be silent, for all six sides are his light. And when you pass these six sides, there he is-judge! When one is possessed by Tasawuf his journey is complete but it is then that he returns to source. It was at this stage when that Mansur al Hillaj expressed Anal Haq I am the reality and Said: I am He whom I love, and whom I love is I We are two spirits in one body If thou seest me, Thou seest him And if thou seest him, thou seest us both. Similar views are expressed by great saints in all other religions world over in different forms. Yet still each one of these saints carry the same fragrance deep within. When Dhu an Nun al-misri (861 A.H.) met a woman sufi on the coast of Syria and asked her where she is

25 25 P a g e T A S A W W U F - T H E S P I R I T O F coming from and where she is going Aisha ( A.H) is another great mystic who defined basic rules of Islamic ethics in the Arab world. She always emphasized that nobleness comes from honesty of speech, reliability, truthfulness and steadfastness in misfortune the provision of protection for friend and neighbor, readiness in giving up aid for helpless and in showing kindness to slaves and reverence to parents. Tasawwuf has its own radius and circumference within Sufism. The nature of that form of the radius and circumference is determined by various things including the geo-physical, and other regional specificities in this world but the content remains same. I am thankful to my friend Professor Hangloo and Taoshobuddha for this rare opportunity to write an introduction to TASAWUFF THE SPIRIT OF SUFISM. The poets are very often connected to the Absolute Consciousness or Christ Consciousness and in those moments such compositions happen. When I looked into the planning, structure, language, clarity of thought, style of the book it was indeed my pleasure and privilege to acknowledge that such meditations could be created around these and many more compositions like these.

26 26 P a g e T A S A W W U F - T H E S P I R I T O F This book of TAOSHOBUDDHA has come at very crucial time as we live in a deeply divided world caused by misconception of religions, particularly of Islam. September 11 changed the history of Islam or at least the view of the western world on Islam changed. The depth and beauty of these compositions and the meditative insights of the writer shows how all religions are in search of the true meaning of love. It is humanity s deepest longing for God. While acknowledging works of such a nature which is not only innovative instead comes like a fresh breeze of awakening and insights into the message of the masters I urge Taoshobuddha to create more such meditations around the message of masters like Nanak, Jesus, Rumi, Buddha etc. And I can assure you that with the insights and command of language Taoshobuddha will certainly do this. This is an effort to bring more serenity and harmony within. And certainly the light will reflect in the outer world. To compliment these compositions is the mystical voice of Taoshobuddha that creates meditative channels as Buddhist calls these in their temple or groves in your consciousness for the process of transformation to continue. Thank you very much for reading this introduction. And now is the time to enter the

27 27 P a g e T A S A W W U F - T H E S P I R I T O F realm of Tasawwuf along with TAOSHOBUDDHA and his mystical voice. With love in the name of this is OMNIPRESENT, OMNISCIENT, and OMNILOVING ONE! DR. VISIER SANYÜ Scholar and Officer, Responsible for Protection Refugees Act for Peace-National Council of Churches in Australia. nukpao@gmail.com

28 28 P a g e T A S A W W U F - T H E S P I R I T O F FOREWORD By Hadhrat Maulawi Jalaluddin Ahmad Ar-Rowi, Malaysia Assalamu'alaikum Hadhrat Sufi Ji, I have looked at the preview of your script titled TASAWWUF THE SPIRIT OF SUFISM and I am very grateful for the opportunity given to me to write some foreword for the book. BISMILLAHIR RAHMAANI RAHIIM. NAHMADUHU WA NUSOLLI 'ALA RASULIHIL KARIM, AMMA BA'DU; This humble and poor servant of Allah, Hadhrat Maulawi Jalaluddin Ahmad Ar-Rowi 'Ufiyallahu 'Anhu Wali Walidaihi Wali Jami'il Muslimin has been requested to write some foreword for this classic literature works titled TASAWWUF THE SPIRIT OF SUFISM by the ENLIGHTENED MASTER OF THE PATH HADHRAT SUFI TAOSHOBUDDHA. May Allah sanctify all his secrets?

29 29 P a g e T A S A W W U F - T H E S P I R I T O F Tasawwuf is a realization process to clean the physical aspects of man from the all the bad qualities and lifestyles and fill it with all the good qualities and the lifestyles of the holy Prophet Muhammad Rasulullah Sallallahu 'Alaihi Wasallam and to clean the spiritual aspects of man from all the thoughts regarding the creations and fill it with the thought of the gratness of Allah Subhanahu Wa Ta'ala, the ultimate creator. For someone who wants to learn TASAWWUF, he or she needs to practize the SUNNAH of the Holy Prophet Muhammad Rasulullah Sallallahu 'Alaihi Wasallam into their daily life and fill your thoughts with the remembrance of Allah Ta'ala, the lord and the creator of the entire universe. This is the path of the Sufis which they struggled and sacrificed for it. Through their effort to explain about path, by the blessings of Allah Ta'ala the knowledge of TASAWWUF continues until today through their sacred literature. No one can deny the truth of the spiritual aspect in human and the one who really understands about the selves and the creator of the selves is the Prophet Muhammad Rasulullah Sallallahu 'Alaihi Wasallam because he is the first RUH (spirit) that Allah had created, then the saints and the Sufis who really know and understand about the heart which is the reflection of the centre of the throne ('Arash) in the human heart. They are the people of the heart who connect themselves to the ultimate being whose secrets are above the throne.

30 30 P a g e T A S A W W U F - T H E S P I R I T O F Learning the path of the Sufis or the Tariqah is the key to reach the Ma'rifat (gnosis) of Allah's essence, qualities, attributes, names and actions, and by practising the path will lead the seekers to reach the Haqiqat (reality). Practising the path of the Sufis will enable the seekers to understand their sayings and uttering and to understand their poems or poetries is by understanding their sacred path. The sayings are so beautiful that it touches the seekers heart. Allah's words are the most high above all the creations words that nothing can be compares to it and the Holy Prophet Muhammad Rasulullah Sallallahu 'Alaihi Wasallam's words are the best words amongst the creations. Other than that, are the poets who express their love and affections towards Allah Ta'ala the sustainer of the entire universe? Their words contain great wisdoms and teachings which enlightened the heart of the seekers for hundreds of years. The book TASAWWUF THE SPIRIT OF SUFISM is a great book for those true seekers who wants to grasp the knowledge of the Sufis and I am very thankful to HADHRAT SUFI TAOSHOBUDDHA for giving me this opportunity to write some foreword for this very valuable and precious book. May Allah grant the writer great reward for sharing the understanding of the Sufi poetries such as Hadhrat Maulana Rumi, Amir Khusroo, Kabir, Jigar Mooradabadi, Sufi RamChandra,

31 31 P a g e T A S A W W U F - T H E S P I R I T O F Sufi Brij Mohan Lal, Janab Rattan Lal Hangloo, Janab Brij Narain Chakbas, Hadhrat Taoshobuddha etc. May Allah shower us with his blessings through these MARAQBAS. Faqir Haqir Khakpaey Buzurgan La Syaik Miskin Maulawi Jalaluddin Ahmad Ar-Rowi Naqshbandi Mujaddidi Uwaisi 'Ufiyallahu 'Anhu Wali Walidaihi Wali Masyaikhihi Wali Jami'il Muslimin

32 32 P a g e T A S A W W U F - T H E S P I R I T O F T Prologue asawwuf is a branch of Islamic knowledge which focuses on the spiritual development of the saliq the one seeking ultimate dissolution fana. It aims at purification of the heart and the development of Allah consciousness. The essence of Tasawwuf is the transmutation of consciousness from seeking delights in sensuous titillations into the pure joy of intoxication with the wine of the mystic. I have tried to capture the fragrance of Tasawwuf in the following poem. A mystic mast wanders, through the tempest Seeking the tavern to obtain the ambrosial wine. Just for a mere sip he risks his life. Roaming through this blizzard! In his heart is a tufan That can only be quelled When he sees his beloved! Drunk he must approach her For sober he will falter

33 33 P a g e T A S A W W U F - T H E S P I R I T O F And not be able to sing his heart s song. A maddening cry of pain and sorrow Of the torments of the cruel world, That has left him broken and bruised. An ecstatic rapture of fervent desire That pulsates to a rhythm unknown. Bellowing an exotic chant, a mantra That haunts the night like a sleepless owl. Only those freed of lust can hear this rue Of a heart separated from itself. Mad he must be to love so deeply Another whom he cannot see! Just a shadow in his dream Yet he pursues desperately. Who is there to fathom The yearning of this mast? SUBHAN ALLAH! Sufi Anand Neelambar CHIEF EDITOR: MEDITATION TIMES A DOWNLOADABLE FREE E MAGAZINE

34 34 P a g e T A S A W W U F - T H E S P I R I T O F PROFILE PROF. HANGLOO P rofessor Rattan Lal Hangloo hails from Kashmir Province of India. He is a renowned Social Scientist. He has a permanent Position of Professor at Hyderabad Central University, Department of History. Presently Professor Hangloo holds the Chair of Indian Studies at the University of the West Indies Trinidad & Tobago. Professor Hangloo has been awarded several prestigious awards which also include Fulbright Fellowship by America. DAAD Fellowship by Germany Masion De Sciences visiting fellowship by France He has published around 70 papers in National and international refereed Journals and proceedings. He has also published more than a dozen books. The latest one is New Themes in Indian History, Politics, Gender Environment and Culture.

35 35 P a g e T A S A W W U F - T H E S P I R I T O F He has been invited to a number of National and international Conferences which includes; Russian Academy of Sciences, Moscow Gadhar Heritage Foundation of California, USA, 13th International Economic history association held at Argentina and many others. He is member of many national and international organizations both Government and Non government. He was Member, Academic Council of the United Nations System, at Yale University, U.S.A for 2years. He has guided 10 Ph.D. scholars and 30 M.Phil Scholars. He has been visiting Professor at Heidelberg University, Bamberg University & Berlin University in Germany University of Paris Sorbonne, & Institute of Himalayan Studies in France. University of Ashkabad in Turkmenistan, (Former Soviet Republic), Delaware University Michigan University USA He has delivered several Memorial lectures, Presidential & Key note addresses in India and abroad. He is very simple and humble in his behaviour. He has published two books of his poetry Hasrate, and Mere Khayal from which we have chosen some compositions as part of this work along with compositions of others.

36 36 P a g e T A S A W W U F - T H E S P I R I T O F 6. betassubi BEYOND NARROWNESS betassubi sdakt ki jan he. Betasuubi sadakat ki jaan hai!! Naqshbandi Sufi Ramchandra To rise above narrowness is the very essence of truth. Truth is beyond all duality and narrowness. T he first and the basic tenet to be understood is that truth is attained in emptiness and is lost in words. Truth is attained in silence and is lost in speech. Truth has no language. All language is untruth.

37 37 P a g e T A S A W W U F - T H E S P I R I T O F Sufi Ramchandra is a Naqshbandi master who visited this planet between Feb 1873 and Aug 14 th 1931! Nearly one hundred years before his advent a forecast was made about his coming. He lived in a small town Farookhabad. His entire life is an embodiment of truth beyond all narrownesses. To his disciples he gave the message of truth in its sublimity beyond all narrowness. He used to say: To rise above narrowness leads to truth! Language brings narrowness. As such all languages are created by man! There are more than 300 languages. And whatever man creates has limitations based on cognition. Truth is not created by man. It is his discovery. Truth is. It is neither to be created nor to be proved but only to be unveiled. And this unveiling of the truth happens only when all the noise of language and all dualities and narrownesses inside stops. Remember language, your understanding is the veil. Thoughts are the only obstacle. Language, thoughts, the outer world and its cognition narrows your vision. Together these veil the manifestation of truth. When a child is born he has no language. He does not come with any scripture, any religion, any caste or any nation. He arrives as emptiness. The sacredness of emptiness is unique. Emptiness is the only virginity,

38 38 P a g e T A S A W W U F - T H E S P I R I T O F the rest is all perversion. The child arrives like a fresh flower. There is not even a scratch on his consciousness. He does not know anything. But the child s capacity to know is pure. He is like a mirror on which nothing is reflected yet, but the mirroring capacity is total and pure. Later on as he grows there are many reflections. Knowledge increases but the capacity to know goes on decreasing. In the process that emptiness is filled with words. And then emptiness ceases to exist. It is as if the reflections on the mirror go on sticking to it and do not disappear from it. Then, the mirror s capacity to reflect will go on decreasing. A child is born; he does not know anything but his capacity to know is pure. That is why children learn quickly and old people learn with difficulty. It is so because the old person s capacity to learn has become less he has had enough of everything. A lot has been written on his slate; his paper is no longer blank now. For writing something new, the paper has to be made blank all over again. You can attain truth only if you can become again like the newborn child. This is innocence. What is the significance of Holy Prophet being illiterate or Ummee? Knowledge makes a person cunning. Knowledge brings narrowness. Prophet s being illiterate and Allah s asking him to read symbolizes the missing dimension. This symbolizes that Holy

39 39 P a g e T A S A W W U F - T H E S P I R I T O F Prophet was innocence. His awareness was child like. Only in the state of innocence truth descends. Only to such a being truth dawns! So the arrival of the child in this world is the first birth. And the second birth is when innocence is born in him consciously. Whosoever goes through the second birth is learned. This state is described by different religions by different names. The scriptures say that all are born like untouchables. It is very rare that someone really becomes a learned. Most of the people remain full of words. And thus breed narrowness. Who is a learned? Not the one who knows the scriptures? Anyone can know the scripture. To know scripture grammar and the memory is needed. Memorizing the scriptures is just memory, not true knowledge. Only he is a learned who has experienced truth. Man goes on memorizing the rules of grammar. Thus he moves on a different journey. This is the journey that leads to narrowness. This is outer journey. Truth on the other hand is an inner experience. It is the experience of inner oneness, serenity, and harmony. betassubi sdakt ki jan he. To rise above narrowness of all dimensions leads to the oneness with Truth! ALHAM DIL ALLAH! SUBHAN ALLAH!! ALLAH HO AKBAR!!

40 40 P a g e T A S A W W U F - T H E S P I R I T O F Love has appeared from Eternity and will continue till Eternity and none has been found in eighty thousand worlds that could drink one drop of it until at last he is united with God. RÂBI A

41 41 P a g e T A S A W W U F - T H E S P I R I T O F n sta#z ki tmnna n isle ki prvah, gr nhi< he< mere AzAar me< mani n shi. Let there be no meaning in my songs! Remember someone is singing! Singing deep within me! Song arises beyond my control! Someone has stirred something deep within!! No reward, no praise Let there be no meaning! Still the song will continue erelong!!! LOVE TAOSHOBUDDHA

42 42 P a g e T A S A W W U F - T H E S P I R I T O F TASAWWUF THE SPIRIT OF SUFISM TASAWWUF THE SPIRIT OF SUFISM of TAOSHOBUDDHA has come at very crucial time as we live in a deeply divided world caused by misconception of religions, particularly of Islam. September 11 changed the history of Islam or at least the view of the western world on Islam changed. The depth and beauty of these compositions and the meditative insights of the writer shows how all religions are in search of the true meaning of love. It is humanity s deepest longing for God. While acknowledging works of such a nature which is not only innovative instead comes like a fresh breeze of awakening and insights into the message of the masters I urge Taoshobuddha to create more such meditations around the message of masters like Nanak, Jesus, Rumi, Buddha etc. And I can assure you that with the insights and command of language Taoshobuddha will certainly do this. This is an effort to bring more serenity and harmony within. And certainly the light will reflect in the outer world. To compliment these compositions is the mystical voice of Taoshobuddha that creates meditative channels as Buddhist calls these in their temple or groves in your consciousness for the process of transformation to continue. Thank you very much for reading this introduction. And now is the time to enter the realm of Tasawwuf along with TAOSHOBUDDHA and his mystical voice. With love in the name of this is OMNIPRESENT, OMNISCIENT, and OMNILOVING ONE! DR. VISIER SANYÜ Scholar and Officer, Responsible for Protection Refugees Act for Peace- National Council of Churches in Australia Born in a Sufi family of Enlightened Masters on Feb 6th, 1951 Enlightened Taoshobuddha officially known as Brij K. Saksena majored in Economics, taught at Kanpur University in India, and authored many books on Economics. In 1981 he migrated to Trinidad in West Indies where he started a business, but his eternal quest continued. He felt the need for the expansion and transformation of human consciousness. And thus began his first Radio programs in 1990 as Hour of Introspection. These programs were voiced by Ms. Salisha Baksh. Later in 2005 he began another series of inspiration programs called WHISPERS OF THE UNKNOWN and this time he himself presented the programs in his soul-stirring voice. Thus the work of transforming human consciousness continues. As part of his works he conducts meditations, yagnas, and talks in Trinidad and worldwide. He is the author of Meditation: The way to self-realization, The Secrets of Bhakti, Meditation the Ultimate in THIS IS AN EXCERPT FROM THE BOOK. A PREVIEW INDEED! Healing. His upcoming works are: Leaves from a Sufi Heart vol. 2; Japji: Songs of Nanak Dev ji; Tasawwuf the Spirit of Sufism and more. Foreword By Maulawi Jalaluddin Ahmad Ar Rowi, Malaysia

43 43 P a g e T A S A W W U F - T H E S P I R I T O F