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2 Garden of Secrets Musings of a Seeker i

3 Publishing-in-support-of, EDUCREATION PUBLISHING RZ 94, Sector - 6, Dwarka, New Delhi Shubham Vihar, Mangla, Bilaspur, Chhattisgarh Website: Copyright, Author All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form by any means, electronic, mechanical, magnetic, optical, chemical, manual, photocopying, recording or otherwise, without the prior written consent of its writer. ISBN: Price: ` The opinions/ contents expressed in this book are solely of the author and do not represent the opinions/ standings/ thoughts of Educreation. Printed in India ii

4 Garden of Secrets Musings of a Seeker Minhas EDUCREATION PUBLISHING (Since 2011) iii

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6 Acknowledgement First and foremost, I would like to thank my mother for standing beside me throughout writing this book. This work would not have been possible without the generous support of my mother. She has been my strength, inspiration and motivation for continuing to improve my knowledge and move my career forward. Thanks dad, for always being there whenever I needed you. I am thankful to the Almighty, for being very kind and generous during the period of hardship, which showed me through my suffering, the real meaning of life. Thanks for giving me the power to believe in my passion and pursue my dreams. I could never have done this without the faith I have in you, thanks for everything, God. I am highly indebted to the Masters, whose teachings have deeply inspired me, especially: Baba Murad Shah Wali, Baba Ali Ahmed Shah Wali, Baba Laddi Shah Wali, Hazrat Khwaja Moinuddin Chishty, Hazrat Nizamuddin Auliya, Sayyed Peer Haji Ali Shah Bukhari, Jalal ad-din Muhammad Rumi, Shams-i- Tabrizi, Al-Ghazali, Omar Khayyam, Hazrat Inayat Khan, and many others. I am thankful to Coleman Barks, Author of numerous Rumi s translations, whose poems have inspired me to write. If Rumi is the most read poet in America today, Coleman Bark is in good part responsible. I am also indebted to my Masters of Sant Mat Mysticism: Hazur Baba Sawan Singh Ji Maharaj, Param Sant Kirpal Singh Ji Maharaj, Sant Darshan Singh Ji v

7 Maharaj and Sant Rajinder Singh Ji Maharaj. My Masters never expected anything from me. In fact, they always try their best to lead me on the path of spiritual progress. I am thankful to the woman I ever loved, you will forever remain alive in my heart and memory. Thanks to my pet, Dobo. I know even millions of words would not bring you back, neither would a million tears. I wish to meet you in the light (Heaven). Thanks to all my friends, relatives and colleagues, for sharing the happiness and promoting the book. My special thanks to my big brother Vishal Malhotra for designing the Book Cover. I would also like to express my gratitude to all those who spare their precious time to read the book. At last, I am very thankful to my publisher Educreation Publishing for their all round support in publishing the book. W vi

8 About The Author Kanwaljeet Singh Minhas, chose the pen name, MINHAS for his books. Currently, he is working in the analytical department for a leading credit rating agency of India. He graduated with Bachelor of commerce from Shaheed Bhagat Singh College, Delhi University. He belongs to the Fraternity of Company Secretaries of India. He has compassion for animals and is an active member of NGOs like UNICEF and PFA (People for animals). The teachings of the Sufi Mystics have deeply inspired him to become a writer, poet and a seeker on the path of Sufism. This is his first book. W vii

9 About The Book This piece of art is founded upon the teachings of the Sufi Mystics. There is an astounding spiritual depth in the teachings of these Mystics. The current problem of terrorism, in the name of Jihad, has blighted the lives of many people. This book will reveal the true meaning of Jihad, as the doctrine of Sufism accentuated on inner Jihad, which means the closing of one s heart to the inner enemies of retaliation, envy and infidelity. Sufism is derived from the Arabic word Safa, which means, Pure. Pure means natural, the one which is undiluted with any other element than its own. Such Pure is the nature of a Sufi, unsullied and unstained. Sufi Mystics know the true purpose of their life, and also the way to accomplish such purpose. They strongly believe that the wisdom does not belong to any particular religion, but to the entire humanity. Sufism is a journey to self knowledge, of carrying the light of consciousness into the core of our being. The Sufis doesn t belong to any particular caste, creed, race and religion; they believe in the concept of love, the concept of unity beyond duality and a quest for humanity in the pursuit of wisdom. The Sufi Mystics considers love as the essence of the divine and the most dynamic force in creation. Sufi Mystics believe that love has the power to control the mind through the feeling that motivates compassion, and that feeling is more powerful than the thinking power of the mind. This book also covers the foremost topics like the mystery of love, status of women in Sufism, science of transformation, management wisdom in Sufism, relevance of the spiritual master, controlling the Nafs and, most significantly, the fifteen fundamentals of life. viii

10 The book covers the teachings of Persian Mystic Jalaluddin Muhammad Rumi (In the world of Sufis, Rumi is the Emperor) and many other Sufi Mystics from the past. This book is a gift, an experience of the divine and therefore, it is recommended to be read periodically to reinforce the key messages of the Sufi Mystics in one s life. Remember, the path of spirituality is not easy for those who seek temporary happiness, it is a journey of hardship and one must have an enormous amount of patience and faith in the teachings of the Sufi Mystics to achieve permanent peace and happiness. Note The author makes no claim to being either an Islamic Scholar or a Spiritual Master. The author is merely a seeker of love through the teachings of the Sufi Mystics. W ix

11 Index S.No Content Page No. (I) Path to enlightenment 1. Science of Sufism 1 2. Mystery of Love You are Mere Reflection of God 21 (II) Building foundation 4. Finding a True Master The Real Meaning of Jihad Journey of the Soul 40 (III) Observing the reality 7. Principle of Reciprocity The Voice of Intellect Controlling the Nafs 52 (IV) Pursuit of love and compassion 10. Kindness and Compassion Art of Selflessness Be Thankful for Everything 66 (v) Liberating thoughts 13. Science of Transformation Mystery of Death Management Wisdom in Sufism 79 x

12 (vi) Pillars of eternity 16. Benefits of Vegetarianism Status of Women in Sufism The Fifteen Fundamentals of Life 95 W xi

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14 Garden of Secrets - Musings of a Seeker Chapter 01 Science of Sufism P Introduction Sufism or Tasawwuf is not a religion; it s a path or tariqa to experience the divine presence that starts within. It is a method of cultivating the truth, through an inward understanding of oneself, thereby removing the poverty of heart and reciprocating the message of love, peace and harmony in the world. Sufi, in general, is defined from the Arabic word Safa which means pure. Purity here is in the context of one s soul which must be free from the knuckles of Nafs (ego), ignorance, dogmatism, superstition, customs, caste and creed. The accumulation of rust over soul acts as a veil between humans and the cosmic reality. Once the heart gets the polishing of love and compassion over it, the layer of worldly desires will fall away and one starts reflecting one s own image as the higher being. Sufis inclined more towards the art of selfrealization, as it is the most difficult attainment. It can only be attained after one cultivates affection, love and compassion for all, instead of hatred and jealousy for 1

15 Minhas others. One needs to sow the seed of love in his heart in order to cultivate the fruits of wisdom and compassion. The Sufi doesn t bother about what one knows, but about that of what he has understood. In Sufism it is an experience that matters. The word water does not quench thirst, rather its drinking does. Similarly, thinking about Sufism will not lead to understanding Sufism, the inner finding will. People in the past, have left their kingdom, worldly desires and directed towards the mountains or secluded places in search of the divine bliss and enlightenment. Mystics don t urge people to leave home or run from one s moral responsibilities towards their family and society in order to find the eternal bliss. Sufis believe that real perfection comes when one sit among people, remain social, respect all religions, take responsibility of the family and simultaneously, manages to walk on the path of truthfulness, honesty and remain contented in constant remembrance of God. In Sufism Murshid (Spiritual Master) has a special relevance, and to receive the divine grace of Murshid no formal Sufi initiation is needed, devotion alone is sufficient to win them over. The need of a Master is absolute, and there can be no exception to the rule. In fact, Master is the first person who creates the love in the heart of his Mureed (Disciple) and only then the Mureed s heart gets filled with the divine love of God. Rumi says- In the Master is lodged both God and the Mediator. There is in fact not the least distinction between the two. Drive all thoughts of duality from thy mind, or else thou shalt get lost in the wilderness, and so also shall be the fate of thy first lessons in spirituality. He who considers 2

16 Garden of Secrets - Musings of a Seeker the two as separate entities has not yet learnt anything from, or known anything of, the Master The guidance of the master acts as a catalyst, that light up the fire of love inside the disciple, thereby making him conscious and one with the God. Therefore, the greatness of God is best known through the contact of the Master only. Sufi Mystics believe that without the divine mercy of a perfect master one cannot meet God, the one who are unaware of this fact has not learned anything about the majesty of the Master. One s sins will not end till one falls at the feet of the Saints. Master Kirpal Singh Ji of Sant Mat has said: Without a Master, it is sheer darkness, and one sinks into bottomless depths N 3

17 Minhas Origin of Sufism There is a lack of consensus among various scholars; different scholars have come up with different theories on the origin of Sufism. If you look towards traditional view, they believe that it is the mystical school of Islam that exit during the lifetime of Prophet Mohammad. They believe that even at that time they were the lovers of God, who consistently looking for their reunion with God through losing their Nafs in remembrance of God and remaining alive in that reality. On the other side there is another group of scholars that believes; it arose from within the Islam in the 8th 9th Century among the community of weavers of wool garments, from there comes the original sense of Sufi, which means the One who wears wool (Suf) which later transformed from Tasawwuf to Sufism. Tasawwuf simply means a knowledge that emerges from the experience of being close to God. It is a path or a journey from ignorance to self-knowledge, or from evil traits towards true wisdom. Further, between 13th and 16th century Persian Sufi Mystics like Jalal ad-din Muhammad Rumi, Shams-e- Tabriz, Nur ad-din Abd ar-rahman Jami and many others took the charge to spread the divine message of love (Sufism) and place it to a very different level. They had spread the message of Oneness, peace, harmony and love through their ecstatic poetry and spiritual teachings of the Sufism across the world. Sufi Mystics engage in a variety of ritual practices that includes recitation of God's names and practicing the spiritual dance called "Whirling Dervishes or Sema Ceremony," usually performed by a Turkish Sufi order that practices meditation and contemplation of God through spinning. 4

18 Garden of Secrets - Musings of a Seeker In India in 12th Century, Khawaja Usman Harooni had propounded the Chisti order (The most visible and famous Sufi order in the country), later his disciple Khawaja Moinuddin Chisti of Ajmer expended the movement and spreading the message of divine unity and love across the country. The orders of Chistiyya, Naqsbhandiyyah, Qadiriyyah and Suhrawardiyyah are mainly followed by many followers in the country because of its multi-religious root and its contemporary relevance for people of all faiths. Sufi Inayat Khan, a Modern Sufi Mystic of the 20th Century has written: "Every age of the world has seen awakened souls, and as it is impossible to limit wisdom to any one period or place, so it is impossible to date the origin of Sufism." N 5

19 Minhas Journey of a Sufi Mystic O darvish, human beings of every nation and religion all exist by the honorable cloak of existence, all are human beings like you. If you are truly a lover of absolute being, then love all beings and be kind to them. By doing so, you prove that you deserve the privilege of belonging to the human family ~ Hazrat Nimatullah Shah~ The journey of a Sufi-is the journey of love, where the love shreds clouds of Nafs over one s soul. The Sufi flooded with divine ecstasy discovers the truth within his heart that opens the door to the eternal bliss. The love indicated here is the love of the real God, the one who is absolute being. We all belong to the same God, but our Nafs, which is nothing but our selfcentered ego becomes the reason of our separation with the divine. The Sufi Mystic has demonstrated four different phases about a journey back to God, these phases are: 1. Removal of the Nafs: Nafs are the false self or ego of a person. One needs to control his Nafs, so that his great qualities will reflect in the fore. 2. Cleansing of the heart: The highest form of love is Divine love, the divine love is the affection towards the God, and Sufi urges to clean one heart of the impurity of the worldly desires, for God to live therein. 6

20 Garden of Secrets - Musings of a Seeker 3. Dhikr, it means constant remembrance of God: One may adopt any method of devotion to God, but one needs to be consistent, in order to win the heart of the God. 4. Fanna or Bakkah, it means passing away or annihilation of the self: The Sufi Mystic believes that the motive of our existence is to attain the state of the merger with God and to live in that state forever. The entire process is called fanna-fil allah. The person who has reached this state, even for a moment is called Wali. The last stage can be achieved only after reaching to the feet of the Spiritual Master, in whose presence the disciple first unites with him and then unites with the God. N 7

21 Minhas Principles of the Path Sufism is not limited to any religion. In fact, it is the core essence of all the religions of the world. It is the path of love and without love; all religions are merely a corpse. Sufism is entirely based on love; it s a journey of love, which illuminates in the heart of the lover. Different masters have demonstrated the principles in different ways, but the soul of their message remains the same, which is constant love and remembrance of the God. Principles: 1: Belief in divine oneness: God is one and the path to almighty is only through love and compassion. The air we breathe comes from the single thought of his divine oneness. Inwardly merged in this belief we can quote his presence in each created being. 2: Constant remembrance of God: It means remembering God and keep oneself engaged in reciting the name of God all the time. Undoubtedly, if one gets control over his mind, and heart unites in remembrance of God than one will surely enter into the garden of bliss. 3: Journey Inwards: The real journey is the journey inwards, away from the worldly desires. Keep mind away from the attachments and soul away from the desires. 4: Solitude in Crowd: Attuning the mind toward God is easy when in silence, but one should practice while amidst in the crowd. 8

22 Garden of Secrets - Musings of a Seeker 5: Fidelity towards Spiritual Master: Master is the living embodiment of humility. He never demands or claims something from his disciple except faithfulness towards his master. 6: Control your Nafs: Nafs means a false self or ego, which is the outcome of worldly desires and materialistic thought process. One must remove I from the self to become conscious of God. A self introspection can regulate the same. 7: Always vigilant: Bad thoughts are the obstacles that keep the heart away from the divine. Be watchful or mindful while performing any act in day-to-day life. Avoid indulging in the worldly thoughts for undesirable objects. 8. Learn to Serve: One should learn to serve humanity without any expectation of recognition, which construes the true meaning of serve. One should immensely love the divine and simultaneously serve all the created beings. 9. Consciousness of Heart: Poverty of heart can be eliminated when it has no goal left other than love for the divine. For one to be contented, love is created in the secret chamber of the heart, and then the union of one with the God begins, rest all union is ineffectual. 10. Trust the Process: Sufi believes in complete submission and fidelity towards God. They believe that after hardship, definitely comes an ease. God is kind-hearted and love those who show patience in the hour of difficulty. One should be self-reliant and trust the process which is designed for him by the God. If you want to live in the reality, then learn to die for God first. 9

23 Minhas Sufi Practices (Relevance of Dance Ceremony, Mystical Music in Sufism) Dance Ceremony Rumi explained music as Music is the nutrition of the souls of the Servants of the Lord, since in music, there is the hope of reaching God. Music, when combined with meditation and contemplation, emerges as a faster way to reach God. Sometimes, it becomes a physically active meditation when combines with the rituals like Sema. Sema Ceremony: A Customary Meditation Practice Sema or whirling dervishes is a dance ceremony performed in remembrance of God; aim to uplift one s soul on the mystical music of the divine. It is hearing, listening and tasting the eternity in the greatest morality. It is opening one s heart, and an attempt to feel the presence of God within oneself. It began in the 13th century, when Persian Mystic Mevlana Rumi was passing towards a jeweler's shop. In the shop the servant was shaping the Gold by hammering it in a rhythm. Rumi Grew dizzy hearing the ecstatic sound. In the remembrance of Allah, he raised his hands towards the sky and started to whirl. Soon he entered a trance. The sound of the hammer was sounding 10

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