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Vol II * SEPTEMBER 2009 * Issue IX

Meditation leads to Ultimate Flowering

Introducing various Masters & Dimensions of Spiritual Sojourn

TM

www.taoshobuddhameditations.com
 MEDITATION TIMES
A Downloadable Monthly E-Magazine Click on image for website

A PRODUCTION OF www.taoshobuddhameditations.com
Published by: www.taoshobuddhameditations.com
Country of Origin: Trinidad & Tobago, West Indies.
Chief Editor/Graphics Layout & Design: Swami Anand Neelambar
Editorial Team: Swami Anand Neelambar, Taoshobuddha
International Contributors: Hadhrat Maulawi Jalaluddin Ahmad Ar-Rowi, Lars Jensen
Assistant Contributors: Ma Prem Sutra, Swami Dhyan Yatri, Sufi Lakshmi Sahai

For Queries, Comments, and Suggestions and to submit

In This Issue Contributions, you can email the following persons:

Taoshobuddha: [email protected]
 Editorial
Swami Anand Neelambar [email protected]
 Tasawwure Sheikh – Introduction
 What is Tawwajzoh?
You can also visit
 Shrine of Maulana Jajaluddin Rumi
www.youtube.com\taoshobuddha01
 Maraqba I Rumi
www.scribd.com\taoshobuddha
 Maraqba I Naqshbandi
www.scribd.com\avatar411
 Love the Ultimate Way to Relate
 Maulana Rumi – the Sum of Spirituality
 Soul’s Call to Answering Soul
Also you can check the blog at
 Tasuwwure Sheikh – an Excerpt
http://bodhidharmameditation.blogspot.com/
 Meditation – The Ultimate in Healing
http://www.taoshobuddhameditations.myeweb.net/
 Mahdevi Verma – Pain is Transcendence
http://meditationtimes.myeweb.net/
 Holy Places and Shrines - Pictorial
 What is Tasawwure Sheikh?
 Mystic Mast
In our Next Issue
 Links to LIVE Meditations and other available
works of TAOSHOBUDDHA
AASHIYAAN
 MEDITATION TIMES 
Published by Taoshobuddha Meditations 
Trinidad, West indies 

EDITORIAL 
 

T
his month we introduce the reminiscence
of Maters and special emphasis on the Sufi
Path. The way of the Sufis is indeed the
way of mysticism and inner mysteries. The very
study of Sufism transforms one inner
mechanism. One of the Sufi’s main tenets is
Tasuwwure Sheikh – Reminiscence of the
Masters. Tasawwuf is a branch of Islamic The Sufi path is riddled with mysterious
knowledge which focuses on the spiritual parables and mystical insights into very ordinary
development of the aspirant – the one seeking things. When one begins to inquire who is a Sufi
ultimate dissolution – fana. It aims at purification then the lamp of knowing is lit. When this flame
of the heart and the development of God becomes a burning passion that cannot be
consciousness. The essence of Tasawwuf is the quelled until the heart dances with ecstasy at the
transmutation of consciousness from seeking mere thought of the Beloved, only then the
delights in sensuous titillations into the pure joy search is over.
of intoxication with the wine of the mystic.
A Sufi is mad. Mad for the Beloved. Mad
Sufis are very simple and down to earth people. because he has left the arms of world to embrace
As indeed spirituality is the very core of man’s the open sky without a thought for tomorrow.
essential nature so simplicity is the essential core
of Sufism. And in this issue of Meditation Times A Sufi is a moth that dies in the enamouring
we highlight some aspects of this most sublime flames of dissolution. He must not only see the
path. Beloved, he must die in the presence. Only such
a death reveals what is truly worth living.
Feed your heart on the love of God
That you may become immortal A Sufi is one who has died for the world and is
And your face illumined with divine light!!! reborn into the paradise of heaven on earth.
Where a Sufi lives that place is the mythical
RUMI MASNAVI II: 2442 firdous. Only now is it not a myth. It is a living
reality. To even meet a Sufi by passing chance is
a gift from Allah. Only he who has reached the
Sufism is the inner core of the spiritual quest. last stages of spiritual evolution will get such a
The dregs and dross are removed and pure love grace.
remains. The Sufi approach is one of awe and
wonder at the marvels of the Creator Who is Such an opportunity is being made available
dissolved in His Creation. One cannot come to through Meditation Times. To merely even read
appreciate Sufism without being transformed by this work is to be touched by a presence from the
the very desire to know what Sufism is. To know Beyond, to be uplifted by the hands of the
the Sufi way is to become a Sufi by the very Divine into the realm of Masters where grace
process of knowing. But Sufi is about love – not descends as the wine of mysticism.
knowing, at least not intellectual knowing.
  
 TASAWWURE SHEIKH
To rise above narrowness, hands, the glow on his innocent face shall surely take
you back to the radiant face of the Sheikh.
Narrowness of all kinds, religious,
And of other nature is the very essence,
This work has the potential to transport you beyond this
Very essence of Spiritual Knowledge or Marifiat! realm and lift you into the divine placenta of satsangh
Sheikh Ramchandra –Lala Ji with the Sheikh Mahatama Brij Mohan Lal.

Rare indeed and most blessed are we who have been in

‚The fragrance of your love came and waltzed through the time when such a grace is overflowing. The flow of
my heart. It left me torn and broken with the memories direct current is most potent and the touch of the Master
that now haunt my mind. Your silent song keeps via the pen of Sufi Lakshmi Sahai brings us in face to
echoing in my heart and makes me restless searching for face contact with this divine electricity. With a shock
this enchanting melody that reverberates throughout that can only jolt the heart into awakening from its
my world. My heart can’t compel you to stay. But my kumbhakarnic slumber. Long have we been waiting and
soul longs to drown into your pristine presence. How fell asleep during the process.
can I resolve this dilemma? Will I ever feast my thirsty
eyes on your exotic, celestial beauty again? Or shall I be This work comes as the final benediction of the
forever seeking the beloved? illumined Sufi Lakshmi Sahai as a gift from the
unknown to guide the despondent and aspiring
In deserts I roam like a wandering dervish. In the humanity out of the throes of worldly affairs; and to
aashiyaan I lingered awaiting your return. In desperation offer a ray of transformation.
I entered the tavern and drank till intoxication. The
wine vase has become empty and the heart drunk. But I wish to thank sheikh Taoshobuddha for his efforts in
still my thirst is not parched. Only your sweet caress can translating the manuscripts of Sufi Lakshmi Sahai into
quell the burning desires of my soul, and satiate the lucid English that is palpable to the reader. I wish to
torments of my heart.‛ acknowledge the contribution of Maulwi Jalaluddin
Lotus from the Moon – Anand Neelambar Ahmad Ar Rowi of Malaysia for his wonder and
inspirational foreword to this monumental work.
This work is the overflow of a heart intoxicated with
remembrance of a Master – Sheikh Mahatma Brij Mohan And most of all my gratitude goes out to you, the
Lal and his consort Shakuntala Devi. readers who have the interest and longing to remember
the noor-e-illahi.
It is unique in its approach and execution of the subject
matter. Herein we find a bridge between the generation Subhan Allah.
gap in this realm and the realm beyond. The silsila
created by Sheikh Mahatma Brij Mohan Lal continues to Allaahumma Sullai Alaa Sayyidina Muhammadiu wa
waft its nisbet, fragrance throughout the ‘amta-sphere’ – Alaa Aalihi saidiyana muhammadiu wa warik wa
energy field surrounding a Master. sallium! Ya Salamo, Ya Hafishu, Ya Kayummu.
It has been two generations in the womb of the one who
the Mahatma himself blessed with the divine insights to
see beyond the mortal caprice. The child is now in your Anand Neelambar
 WHAT IS TAWWAJZOH?
While traversing on the path for attaining the status of Sufi
when the self undergoes certain transitions
it experiences ecstasy or suroor and the expression of that ecstasy
through silent gestures or as energy field is Tawwajzoh.

T
awwajzoh is the word of Sufi coinage. No Sufism is the esoteric dimension in Islam. It
other path has used such a word yet still originated with the tradition of Prophet
the silence was communicated by Buddha, Muhammad. Fatima Bint (608-633A.H) is one of
Hindu sages down the ages. Whether, any other the first women Sufis we trace in Islamic
path has used this word or not does not say mysticism. There is an interesting transition that
anything about it. you notice in her being. While mourning the
Death of Holy Prophet she said, ‚It is not
Tawwajzoh is way of communicating the surprising that whoever catches the fragrance of
experience of déjà vu. It is the way to give you the Muhammad’s tomb will never know another
taste of your being by bringing light into your perfume. Destiny injured me with bereavement so
inner cave. It is the way to communicate the sorrowful, and so dark, that if it had fallen on the
magnanimity. It is the way to express the days they would have been turned into eternal
unheard, unseen, unknowable, unthinkable and nights.‛
unknown. It is the way to express the experience
of love. It is the way to express and communicate This is the poetic expression of that experience of
inner oneness. It is the way to communicate inner separation. Her expression of this utterance is
silence. Now there is another word of the same Tasawwuf. Poetry and love (Ishq-i-Haqiqi) are
coinage. This is faiz. Faiz means grace. Both blended together as expression. This is Tasawwuf.
words belong to the same domain. Tawwajzoh is
the way and faiz is the fruition. When Tawwajzoh While traversing on the path for attaining the
crates grooves within and the light begins to status of Sufi when the self undergoes certain
sustain itself and darkness is dispelled then the transitions it experiences ecstasy or suroor and the
aspirant feels the faiz of the sheikh first and expression of that ecstasy through silent gestures
finally that of Allah swt. Thus these two words go or as energy field is Tawwajzoh.
in togetherness.
In the process of inward journey when the
Sometimes in life there comes certain moments aspirant attains to various stages of inner
that are so magnanimous that no word can harmony and then suddenly experiences
contain those moments. Words fail to express this. something magnanimous. No words can
Tawwajzoh is the way to express those moments. encompass or express that. Only the silence can
It is the way of silent communion. Nothing is said communicate that experience. Know this as
and yet still everything is communicated. tawwajzoh. Tawwajzoh is the way to communicate
that experience from the sheikh to the murid.
Tawwajzoh is the devise or the way to give the Through silence the sheikh gives you the taste of
taste of that experience of Noor and love to the that experience. This is the only way to bring the
murid. And unless the Noor or light is thrown remembrance to you. This is the only way to
into the dark caves of your being the inward begin your inward journey. For tawwajzoh to
journey cannot begin. Love divine or ishke-haqiqi work in you, love for the sheikh and trust is
is the taste of that unknown and unknowable. essential. Without this your doors remain closed
When love touches you for the first time you are to Noor-e- ishk.
stuck dumb. You have tasted something. But you
do not have words to communicate this. This The present day murid is plagued with inner
experience goes on multiplying. In the beginning conflict and duality. The energy has settled in the
there is duality of the experiencer, (one who mind. First this energy has to be brought at the
experiences), experienced (that which is to be heart center so that the process of inward journey
experienced), and the experiences (that which can begin. Because of inner noise and the clatter of
between the two). As the inward journey the mind silence cannot be deciphered. As a result
continues and the aspirant traverses through first a sheikh has to transform this silence into the
various stages first fana or dissolution is attained. words. And then using the words, energy field,
And the process continues. There is no experience lovingness, and compassion create a melody that
and nothing to experience. Only experience can bring the energy from the mind to the heart
remains. This is the stage of fana-fi-allah. It is at center. When the melody touches the aspirant it
this stage Holy prophet when he returned from continues to linger like the dissolving notes of a
miraj-ul-nabi at ‘masjid al aqsa’ he has high fever. sweet melody. It then begins to create grooves in
He asked Fatima Bint ‘Mad or poet’. He was both your consciousness. Noor-e-ishk can now begin to
in fact. work in you. This is tawwajzoh of the sheikh.

It is this experience that Nanak had when he This is what I am doing by creating more and
dissolved into river bain and disappeared for more melodies through such guided meditations
three days. Ego dissolved. He is face to face with so that you are drawn to your inner being. These
that Ultimate reality. And, after this oneness with guided meditations are like clarion call. And once
his beloved, Japji Sahib is his message or you can you hear this melody your foot step will be drawn
say the way of expression of that inner oneness or to this melody even without your efforts. You will
bliss or suroor. This is Tawwajzoh in poetic begin to search for the source from where this
expression. It is in that experience of oneness Holy melody is overflowing. Your mind cannot resist.
Quran dawned on Holy Prophet. This is You are drawn to that. You reach in search of that
tawwajzoh of the holy Prophet. Tawwajzoh is the stream. Only then your inward journey begins.
fragrance of the being of the one who has And unless the sheikh can create such a melody
experienced the state of suroor or bliss. your journey cannot begin.
This is tawwajzoh the way of communicating the
Whenever word fail, all visible and known inner silence from the one who has experienced
methods of communion fail to express the within to the murid one who has now begun to
experience of suroor then silence is the only way. aspire for that.
Tawwajzoh is that silent communion.
The way to take the murid to the state of suroor
is Tawwajzoh.
 

SHRINE MAULANA JALALUDDIN RUMI

PICTURES: courtesy LARS JENSEN, SWEDEN 

RELICS HOLY PROPHET BEARD OF HOLY PROPHET 

PLAQUE AT THE ENTRANCE TO THR SHRINE JALANUDDIN RUMI 

Plaque at the entrance to the Shrine of Rumi ‐ implies  
 ‘This place is full of Love and all person who come  here will be transformed.’ 
 

SHRINE JALALUDDIN RUMI, KONYA 

SHRINE JALALUDDIN RUMI, KONYA 
 MEDITATION LEADS TO ULTIMATE FLOWERING

MARAQBA-I-NAQSHBANDI

INSIGHTS INTO NAQSHBANDI MARAQBAS

© 2009, Taoshobuddha

All rights are reserved. No part of this publication may be reproduced, stored in a retrieval system or
transmitted, in any form or by any means, mechanical, photocopying, recording or otherwise, without
prior written permission of the original publisher TAOSHOBUDDHA MEDITATIONS.

Printed and Published by TAOSHOBUDDHA

Cover design and graphics: Anand Neelambar

Photography: Taoshobuddha

NAQSHBANDI SUFI SHEIKH TAOSHOBUDDHA

The word Taoshobuddha comes from three

words, ‘tao,’ ‘sho,’ and ‘Buddha’. The word Tao
was coined by the Chinese master, Lau Tzu. It
means that which is and cannot be put into words.
It is unknown and unknowable. It can only be
experienced and not expressed in words. Its
magnanimity cannot be condensed into finiteness.
The word Sho implies, that which is vast like the
sky and deep like an ocean and carries within its
womb a treasure. It also means one on whom the
existence showers its blessings. And lastly the
word Buddha implies the Enlightened One; one
who has arrived home. Thus, Taoshobuddha
implies one who is existential, on whom the existence showers its blessings and one
who has arrived home. The Enlightened One!
While traversing on the path for attaining the status of Sufi when the saliq undergoes certain
transitions it acquires an ecstasy and the expression of that ecstasy is Tasawwuf.

It is the candle that you hold while on your journey inwards or towards ultimate reality. You
can choose any Tariqa as the road but you cannot walk unless you see that path through the
light of candle i.e. Tasawwuf.

It is through this light that Rumi saw the creative essence of Allah Subhan wa Taala in
everything and everywhere. ‘Diwan-I-Shams’ is such an expression of Tasawwuf.

MARAQBA-I-RUMI
It was a fair orchard, full of trees and fruit
And vines and greenery. A Sufi there
Sat with eyes closed, his head upon his knee,
Sunk deep in mystical meditation.
‘Why’, asked another, ‘do you not behold?
These signs of God the merciful displayed
Around you, which He bids us contemplate?’
‘The signs,’ he answered, ‘I behold within;
Without is nothing but symbols of the signs.’
What is all beauty in the world? The image,
Like quivering boughs reflected in a stream,
Of that eternal orchard which abides
Unwithered in human hearts.

Masnavi IV: 1358-65

M
araqba is just to be! Not doing the fourth dimension. A dimension beyond the
anything! No action! No thought! No known! A master can only help you in
emotions! Just you are! And it is sheer removing the obstacles So that Maraqba
delight! Maraqba is an understanding, an happens!
experience of Oneness – both inner and outer! It
springs forth from the deepest core of your Indeed Maraqba is mystical. You are now
being. An evolution! Just as no doctor can give entering the realm of the unknown and
you health, So too no master can give you unknowable. There is nothing that is familiar.
meditation. Both Maraqba and health belong to Yet still there is joy of an unknown nature.
Rumi takes you through this unchartered realm These are not mere words. Instead these are
of meditation that is mystical. various muqamats or stages in maraqba.
Maraqba is turning within. The reality lies
It was a fair orchard, full of trees and fruit within. And outside is mere reflection of that
And vines and greenery too. A Sufi there reality within.
Sat with eyes closed, his head upon his knee,
Sunk deep in mystical meditation. Inward journey continues. The murid journeys
through various stages. Pauses for a moment
Drown in the beauty of this unchartered realm and continues on the journey. The sheikh takes
of the unknown and unknowable. Certainly you you through the inward journey.
will attain to that which is beyond time and
space. And still blissful is that realm. Without is nothing but symbols of the signs.’

It was a fair orchard, full of trees and fruit All that you see around is indeed a mere
And vines and greenery too. A Sufi there reflection of inner symbols. As the energy or
Sat with eyes closed, his head upon his knee, Noor moves through various centers of your
Sunk deep in mystical meditation. being a holy place is created within. Human
body has 68 such centers within. These are holy
The Sufi sits in that orchard meditating. pilgrimages. What you see outside as holy
places are indeed the reflection of these inner
‘Why’, asked another, ‘do you not behold centers that a murid journeys through during
These signs of God the merciful displayed maraqba.
Around you, which He bids us contemplate?’
Allow the journey to continue…
What a beauty. Allow the beauty of this
composition to ooze into your being. The sheikh What is all beauty in the world? The image,
in Rumi gives instructions the first lesson in Like quivering boughs reflected in a stream,
maraqba. Of that eternal orchard which abides
Unwithered in human hearts.
‘Why’ sit in that position naturally you may
enquire. The orchard, the vine and greenery are Sojourning deep within the mind wonders:
all signs of God. These are the manifestation of
God’s mercy displayed around you. And why ‘What is all beauty in the world?
did He display such signs? Mind wonders!
Mind really wonders, ‘why such a display?’ Mind wonders. What are all these images
outside? The solemnity of the heart overflows:
He bids us to contemplate!
Like quivering boughs reflected in a stream,
Really indeed! He bids us to contemplate! Of that eternal orchard which abides
Indeed He does so! It is now up to you to Unwithered in human hearts.
con…tem…plate….
This is it. The Ultimate!
‘The signs,’ he answered, ‘I behold within;
‘The signs’ Sufi answered, ‘I behold within!’ Subhan Allah!
 MARAQBA – I - MAQSHBANDI
Sheikh Taoshobuddha

MARAQBA is just to be! Not doing anything! No action!

No thought! No emotions! Just you are! And it is sheer
delight! Maraqba is an understanding, an experience
of Oneness – both inner and outer! It springs forth from
the deepest core of your being. An evolution! Just as no
doctor can give you health, So too no master can give you
meditation. Both Maraqba and health belong to
the fourth dimension. A dimension beyond the known!
A master can only help you in removing the obstacles
So that Maraqba happens!

Taoshobuddha: Meditation the way to self realization

W
hen the lips are closed, then the heart begins to speak! When the heart is silent, then the soul
blazes up, bursting into flame and this illumines the whole life. This is MARAQBA. You can
call this experience by different names, its quality, and effects will not change.

Although there is no specific way that Maraqba can be explained. Yet still the sheikhs speak. I have
earlier written a book ‘Meditation: the way to self realization.’ This is simply to bring an understanding
in an aspirant along the way so that the journey becomes easier.

Without understanding the journey becomes really difficult. All that I am overflowing is like a finger
pointing towards the moon. So do not look at the fingers instead look towards the direction fingers are
pointing.

This time I am creating techniques for Naqshbandi Maraqba around the Commandments of the Tariqat

Each path evolved out of the Noor of Allah Subhan wa Taala via His Rasool Holy Prophet.

jb kae idl kae nI<d Aa jatI hE i)r mE< hI Akela haeta hU<

AaEr yar kI mhi)l haetI hE kl saihl valae< se rae rae

 yh fUbne vale khte we jaee maEj fuba de tU)a< kae

vh maEj hI saihl haetI hE.

JAB DIL KO NEIND AA JATI HAI FIR MAIN HI AKELA HOTA HUN
AUR YAR KI MEHFIL HOTI HAI KAL SAHIL WALON SE RO RO
YEH DUBNE WALE KAHTE THE JO MAUJ DUBA DEIN TUFAN KO
VOH MAUJ HI SAHIL HOTO HAI!

When the energy field of the master flows! The mind is at rest entering the realm of
total relaxation! Beyond all finiteness I am all alone and there is the company of the
sheikh. Those who have drowned in this ocean of tranquility tell all those standing on
the shore – the state that can render even the storm and vicissitudes into tranquility is
alone the shore for the being!

S uch is the state of maraqba. This is what I am here to speak to you. First of all let me
explain something about the evolution of the Naqshbndiyah path.
Naqshbandiyya means to ‘tie the Naqsh very well.’ The Naqsh is the perfect engraving of
The Divine’s Name in the heart of the murid.
Each path evolves out of the Noor of Allah Subhan wa Taala via His Rasool Holy Prophet. This
we are taught from the very beginning. We are also taught Allah alone is omnipresent,
omnipotent and gracious. There is only Alllah and no one else. He alone is the Haquiqat and
the rest all is illusion or gaflat. And many things like this are taught during our church
sermons. It seems we have not understood and continue to negate, and go on living in our
ignorance. Such is not only the case with ordinary human beings instead such is the
understanding of even those who claim themselves to be the custodians of religion and call
themselves sheikhs.
It is claimed by each propagator of the tariqat ‘My path is the only authentic path not the
others…’ If you are intelligent you will find such statements coming out of the sheikhs and
these have been documented. I can go on quoting these. However one who understands the
very essence of truth or Haquiqat will not do this.
It is because of all such statements that negate truth for certain vested interests need to be
rejected. It is because of such statements I had to speak to you of this.
All paths evolved out of Allah swt via Holy Prophet they are the paths to reach him. It is up to
you to choose the path that appeals to you spontaneously. Follow that path. Path that evolves
out of you alone can lead to Allah. Pay your gratitude and regard for each sheikh of all the
religions, learn whatever you can and continue your inward journey. This is the essence of
maraqba. This is ultimate in fruition. Now back to the tariqat.
The outer appearance of the Naqshbandi Golden Chain has changed over the period of time.
Only outer apparel changed not the outer. From the time of Abu Bakr as-Siddiq (r) to the time
of Bayazid al-Bistami (r) it was known as - Siddiqiyya.
Continuing along the journey from the time of Bayazid al-Bistami to that of Sheikh Abdul
Khaliq al-Ghujdawani it was called as - Tayfuriyya.
From the time of Sheikh Abdul Khaliq al-Ghujdawani to the time of Shah Naqshband it was
called the Khwajaganiyya. It was he who gave the 8 principles which now form the essential
commandments of the Naqshbandiyah tariqat and the subject matter of this work.
From the time of Shah Bahauddin Naqshband through the time of Sayyidina Ubaidullah al-
Ahrar and Sheikh Ahmad Al Farooqui Mujaddadi Sirhindi it is called Naqshbandiyya-
Mujaddadiya. However from here the Naqshbandiyiah Haqqaniyya came into existence,
From Sheikh Shah Bahuddin Naqshband the path developed many streams got sub-divided
and each considers itself as the right one.
From the time of Sheikh Ahmad al-Farooqui to the time of Shaikh Khalid al-Baghdadi it was
called Naqshbandi-Mujadadiya. This is one stream. Like this there are numerous. Let us pay
our gratitude towards these and with an understanding proceed on our inward journey.
From the time of Sheikh Khalid al-Baghdadi until the time of Sayiddina Shaikh Ismail Shirwani
it was called the Naqshbandiyya-Khalidiyya.
From the time of Sheikh Isma'il Shirwani until the time of Sayyidina Shaikh 'Abdullah ad-
Daghestani, it was called Naqshbandi-Daghestaniyya.
And today this sub stream is known as Naqshbandiyah-Haqqaniyya. Sheikh Nazim Adil, a
being of tremendous beauty and understanding, of Cyprus is the sheikh of this path spreading
Noor-e-Illahi. I have tremendous love for Sheikh Nazim. He comes from the ancestry of
Persian Mystic and poet Maulana Jalaluddin Rumi. We have never met at physical plane.
However in spirit we meet. At the plane of spirit all sheikhs are together. Where ever you are
Sheikh Nazim Naqshbandi Sheikh Taoshobuddha pays his regards and love of the Rasool to
you and the muridins.
This is what Naqshbandiyah-Haqqaniyya path says of their path. This is one stream. Forgetting
the very fact that out of Shah Bahauddin may tributaries evolved. It is quite improper to say
‘my path is the only right one’. A path or tariqat and its authenticity is determined by the fruits
it bears and not talks and claims. Out of each path many enlightened ones came into existence.
Also evolved as a tributaries are Naqshbandiyah Owaishiya, Naqshbandi Tahiri, Naqshbandiya
Tahini Tauheedia Naqshbandia, and Naqshbandia-Mujaddadi-wa Mazaharia.
Each sub path is associated with a sheik. For instance Naqshbandiyah Owaishiya path is
associated with Sheikh Owaish Ullah RA. He was a sheikh of tremendous beauty, awareness,
understanding, and love for Rasool. This is well known. The Naqshbandiayah –Mujazzadia –
Mazahria path is the confluence of the energy field of three sheikhs who are relevant for their
contributions to human cause.
To me the most distinguished Naqshbandi Order is the way of the Companions of the Prophet,
the sheikh and those who follow them and thus the tariqat. Sheikhs follow the path laid by the
sheikhs. This is tariqat.
Thus tariqat consists of continuous worship in every action, both external and internal, with
complete and total discipline and understanding according to the path laid by the sheikh. It
consists in maintaining the TOTALITY of Nisbet. Also in keeping awareness of the Presence of
God Almighty and Exalted, on the way to self-effacement and complete experience of the
Divine Presence in and around.
It is the Way of complete reflection of the highest degree of totality. It is the Way of sanctifying
the self by means of struggle – the struggle against the self. It begins where the other orders
end, in the attraction of complete Divine Love, which was granted to the first friend of the
Prophet, Abu Bakr as-Siddiq (r).
The most distinguished Naqshbandi Way is a school of thought and practice that stood in the
vanguard of those groups which disseminated truth and fought against evil and injustice,
especially in Central Asia and India in the past, in China and the Soviet Union in modern
times, and in Europe and North America now.
Historically speaking, the Naqshbandi path (tariqat) can be traced back to the first of the
Rightly - Guided Khalifa, Abu Bakr as-Siddiq (r), who succeeds the Prophet (s) in his
awareness and in his role of guiding the Muslim community then. Allah said in the Holy
Qur’an, ‘He was the second of two in the cave, and he said to his friend: ‘do not be sad, for God
is with us’” [9:40].
Of Abu Bakr the Prophet (s) said, ‘If I had taken to myself a beloved friend, I would have taken
Abu Bakr as my beloved friend; but he is my brother and my companion.’
What, in fact distinguishes the Naqshbandiyya tariqat from other Sufi tariqats in the past and
all along the journey is the fact that it took its foundations and principles from the teachings
and example of six bright stars in the spiritual horizon of the Holy Prophet.
These bright stars are;
1. Sheikh Bakr as-Siddiq,
2. Sheikh Salman al-Farisi,
3. Sheikh Imam Jafar as-Sadiq,
4. Sheikh Bayazid Tayfur al-Bistami,
5. Sheikh Abdul Khaliq al-Ghujdawani, and
 6. Sheikh Shah Bahauddin Uwaysi al-Bukhari, commonly known as Shah
BahauddinNaqshband - the unquestionable Imam of the tariqat-e-naqshbandi.
The word ‘Naqshband’ comes from two words: ‘naqsh’ meaning ‘engraving’ and suggests
engraving the name of Allah in the heart, and the latter ‘band’ means ‘bond’ and indicates the
link between the individual and his Creator. This means that the Naqshbandiyya follower has
to practice his prayers and obligations according to the tariqat and to keep the presence and
love of Allah alive in his heart through a personal experience of the link between himself and
his Lord via his sheikh.
Besides Abu Bakr as-Siddiq, Sheikh Salman al-Farisi (r) is of Isfahan in Persia and he was the
one who advised the Muslims to dig a trench in the battle of Ahzab. After the Muslims seized
al-Madain, the capital city of Persia, he was made Prince and governor of that city and
remained there until his death.
Sheikh Iman Jafar as-Sadiq is a descendant of the Holy Prophet (s) on his father’s side and of
Abu Bakr (r) on his mother’s. It was he who rejected all positions of honor in favor of retreat
and spiritual learning and practice. He is called ‘The Inheritor of the Prophetic State (Maqam
an-Nubuwwa) and the Inheritor of the Truthful Station (Maqam as-Siddiqiyya).
The path that thus began was now preparing for the advent of the second millennium almost
1000 years after the Holy Prophet with Sheikh Ahmad Mujaddadi Alif Thani Sirhindi, in India.
Of this Holy prophet made mention in one of the Hadith! At the command of the Mashaa’ikh
Hazradth Baqi Billah was sent to India to pave the way for this second millennium. With this
advent Mujaddadi was added to the existing path. As a result it came to be known as
Naqshbandi - Mujaddadi. Thereafter with the advent of Hazrat Shah Mazhar Mir Jane Jana of
New Delhi India another significant change took place in this sub-stream of tariqat.
Because of all these the maraqba and the tariqat underwent certain changes. It is not that these
Sheikhs have changed the tariqat. Each sheikh has to deal with a new set of aspirants. The level
of understanding differs and so are the inner capabilities. The outer circumstances and
situations go on changing. Because of this the current sheikh makes certain relaxations, and
explores new ways and means of communion.
Certain things never change. Just as truth is, it can never change. What actually changes is the
way to present it to suit the current muridins. Without making any change in the Haqiqat a
sheikh simply presents the old wine in a new bottle or with a new label.
Because of inner weakness the aspirants find silent maraqba difficult. A sheikh cannot keep
them deprive of silent maraqba or tawwajzoh. The format has to change. The sheikh can
transform his silence into words and then through the arrangements of words, modulations,
the gaps between words and gestures can transfer the same silence and tawwajzoh to the
murid. Not only this through all these he can create ‘Alpha wave Patterns’ and thus the same
effects that a silent tawwajzoh will create.
If a present sheikh is not capable of doing this he is not a sheikh and tariqat cannot rest with
him. We live in the age of technology where we can establish communion beyond time and
space in a flash. The teachings, way of maraqba and tariqat has to incorporate all this.
The whole effort of the sheikh is to kindle the spark of Noor in the heart of the murid. Only
then it can become aflame with love divine or Love for Allah swt. This is the only way a new
man can evolve.
Through my efforts this is what I am doing and creating a new trend for all those who are
bestowed with this solemn responsibility of transformation. I am exploring every possibility so
that a new man can take birth out of you – one who is harmonious both within and without.
With the advent of Mujaddadi era the Nisbet attained a new direction. To this a new
dimension was added by Sheikh Mazhar Mir Jane Jana and also the advent of other influences
that filtered in Indian sub continent and now because of its worldwide proliferation. All this
provided totality to the one stream of the path which is now known as NAQSHBANDI-
MUJADDADI-WA-MAZAHARIA. Also it brought into effect the role of modern technology.
This made me to opt for the three volumes of leaves from a Sufi Heart. The two volumes are
now with you. Beginning with the advent of Sufism I had to pause at Shah Bahauddin
Naqshband with whom the path came to be known as Naqshbandi in the Vol 1. Naqshband
literally means the designer. This word, which is the name of the Sheikh Bahauddin, thus gave
a new direction to the existing Tariqat. Therefore logically I had to pause here.
The second volume of ‘Leaves from a Sufi Heart’ begins with Shah Bahauddin. He is an
important link in the golden chain of the masters. From him many new streams flowed in
many directions. His methodology was unique. He used parables to explain the intricate
matters for spiritual understanding. It was therefore logical to begin with Shah Bahauddin.
This volume continues through the dawn of a new millennium Sheikh Ahmad Mujaddadi Alif
Thani to Sheikh Noor Mohammad Badayuni.
And the ‘Third Volume’ is yet to begin with a new era in the development of human
consciousness with Hazrat Mazhar Mir Jane Jana and continues to the present day masters.
Along with this I had to explore the life of ‘Shah Bahauddin Naqshband – Life and Works’,
‘Tasawwuf-the Spirit of Sufism’, and ‘Tasuwware Sheikh’ This is once again a new trend setter
in the process of communicating silence through words. This process continues through
another work ‘Maraqba-I-Rumi’. In this with a blend of poetry, music, and tawwajzoh I am
presenting the essence of 12th century mystic Maulana Jalaluddin Rumi.
This process of setting new trends of maraqba is also filtering into other paths as well as part of
my work for the entire Ummat or creation of Allah swt. I have also created a set of 27 guided
meditations to balance body and mind as part of meditation and healing. This work is known
as ‘Meditation the ultimate in healing’. This is continuing through insights of a sheikh into
other tariqats such as the path of Nanak and that of Hindus as well. This series is aimed at
bringing out the essence of these masters for the seekers of their path.
The journey was long but the nisbat and the faiz of the masters made the path very easy and
rewarding. Each word is soaked in this benediction as it will connect you the master whose
energy field you are entering through this overflow. The faiz or the bliss can be experienced
from the very fact the work of over 3000 pages finished in less than one year. This is the grace
of the masters and the reflection of nisbat.
At times to explain the intricate matters or the tahrir came through the masters as insight or
kasf. It was a joy that can only be experienced. I have transferred this into the words and their
arrangements so that you as a reader can experience this intoxicating flow of the energy field
as you allow the words to soak into your being.
In this process assistance came from many quarters. Many of the aspirants throughout the
globe went through the individual scripts as part of weekly maraqba and otherwise as well.
However I am thankful to my two brother-in laws Dr Sharad Saxena from India, and Pt
Mahendra Nath Maharaj from Hollywood, Florida USA. I am thankful for the love of Sufi
Lakshmi Sahai who is still drunk with the first book Meditation: the way to self realization and
is now overwhelmed with ‘Tasuwware Sheikh’. My friends Maulana Jalauddin Ahmad Ar Rowi
of Malaysia, Lars Jensen from Sweden, Rishi Bhatia from Boston are a few among the large
number. You are all in my awareness as it is for you I go on overflowing.
The love of family and the children is always the beacon light in the pursuit of the works.
The constant support of the chief editor Anand Neelamber in putting together all the works
over the years and providing the technical assistance in recording, and editing the audio and
other works and then making these available to you needs to be mentioned.
Soon we will meet on another inward journey with an overflow of Nisbet-e-Illahi and tariqat.
Subhan Allah!

Sufism is not speculation – it is utterly practical. It is not a philosophy – it is very down-to-earth. Its roots are
in the earth. It is not abstract, wholly thinking – it means business. It wants to transform people, not just to
stuff their minds with futile, impotent ideas. And all ideas as such are impotent. They pretend much, but when
you go deep into them, you will always find them empty of all reality. They promise, but they never deliver the
goods. They cheat.

Philosophers have been the greatest cheats in the world. They create beautiful mansions in the air. They are
artists in creating dreams. And those who become enchanted with those dreams are very unfortunate, because
their lives will be wasted. And by the time they become aware that they have been chasing dreams, it will be
too late.

And there are a few people who never become aware of it. Their whole lives they remain engrossed in ideas,
and they die engrossed in the ideas. They never come face to face with reality. And it is only reality that
liberates.

Truth liberates, not ideas. And truth is not an idea: truth is an experience.
The Perfect Master Vol II - OSHO
 In RELATING Lovers Mirror each other!
And then LOVE becomes MEDITATION – TRANSCENDENCE.

MEDITATION LEADS TO ULTIMATE FLOWERING

TAOSHOBUDDHA
 LOVE THE ULTIMATE WAY TO RELATE
Relating means you are always starting afresh.
You are continuously trying to become acquainted.
Again and again, you are introducing yourself to each other.
You are trying to see the many facets of the other’s being.
You are discovering each day something new, something exciting,
something exhilarating, and something unique.
Your eyes are full of wonder, awe like those of a child
each time you proceed to relate to the love of your life.
You are trying to penetrate deeper and deeper into his or her realm of inner feelings.
Into the deep recesses of his or her being!
You are trying to unravel a mystery which cannot be unraveled.
This is the beauty and the mystery of Relating.

L
Relate.
ove is the fragrance of your being. It is a way
of communion with the unknown and
unknowable. Love is the Ultimate way to
and cozy. You carry it on because there is nothing
else to do. You carry it on because if you disrupt it,
it is going to create much trouble for you.

Relationship means something complete. It is

Love is not a relationship. You cannot give it a finished, and closed. Relationship means the flower
name, form, shape or anything finite. has blossomed and now withered. Love is never a
relationship. Love is the ultimate way to relate. It is
Love is an unseen but realized truth. When it grips always flowing. Love continues to flow until the
you are overwhelmed. river of life merges into the ocean of life. It is always
a river, flowing, unending.
It comes from the unknown and unknowable. Gives
you the taste of your being! And before you become Love knows no full stop. Love is continuum. Loves’
aware of it disappears. honeymoon begins but never ends. It is not like a
novel that starts at a certain point and ends at a
Love relates. Love is a way to relate to sentient and certain point. It is not a flower that you smell once
insentient beings. Love is awareness. Love is a way and throw away. It is not like a book that you read
of life. Love it understanding. Love is your being. once and close it. It is an ongoing phenomenon.
Love is the way to manifest your being.
Lovers end, love continues. It is a continuum. Love
Certainly love is not a relationship. A relationship is is a verb, not a noun. But we replace the beauty of
something finished. A relationship is a noun. The relating to that of relationship. This is the agony and
full stop has come. The honeymoon is over. Now it the misery of man.
is no more joyful. No more enthusiasm is there. It is
all over. To relate in love is insecure. To relate through love
is difficult. To relate through love needs courage,
Yet still you can carry it on like the dead corpse. understanding, meditativeness. And relationship is a
Life moves on just to keep your promises alive. You security. Relationship has a certainty.
can carry it on because it is comfortable, convenient,
Relating is just a meeting of two strangers. Maybe guaranteed by the law, by the court, and by the
just an overnight stay and in the morning we say policeman.
goodbye. Who knows what is going to happen
tomorrow? And we are afraid. Therefore we want to The guarantee will be inner. It will be a commitment
make it certain. We want to make it predictable. We from the heart – the deepest core of your being.
would like tomorrow to be according to our ideas.
We do not allow love freedom to have its own say. It will be a silent communion. If you enjoy being
So we immediately reduce every verb to a noun. Or with somebody, you would like to enjoy it more and
relating to relationship! more. If you enjoy the intimacy, you would like to
explore this intimacy even more and more by going
You are in love with a woman or a man and deeper and deeper and thus reaching the
immediately you start thinking of getting married. unfathomable depth of the being.
Marriage is a legal contract, a social contract.
Marriage secures many issues. However one thing Remember love takes long to blossom. It is not like
that marriage does not secure is love. wild flowers that mushroom during the rainy or the
spring season. And there are a few rare flowers
Mind brings law into love. Love is brought into which bloom only after long intimacies on the tree
limitations. Its wings and freedom is curtailed. of love.
Remember I am speaking of love as Energy – way of
relating and not relationship. When a Buddha There are seasonal flowers too. As soon as there is
speaks of freedom in love baser mind immediately sunrise of love, these blossom and wither away no
misinterprets it as freedom in Love relations. Love sooner than they appear. They are gone forever.
is embodiment of Truth. And love relations belong
to baser mind and the domain of the physical. There are flowers which take years to blossom. Also
there are flowers which take many years to come.
The law comes into love because love is not there. It The longer it takes, the deeper it goes.
is only a fantasy, and you know the fantasy will
disappear. Before it disappears settle down, before it But this requires a commitment from one heart to
disappears do something so it becomes impossible to another heart. From one being to another! This need
separate. not even verbalized. To verbalize love is to profane
it. It has to be a silent commitment! An eye to eye! A
In the world of buddhas, with more meditative heart to heart! A being to being! It has to be
people, with a little more enlightenment engulfing understood at the deepest core of your being
the earth’s horizon, people will love, love meditatively but not said. Remember love
immensely, but their love will remain a relating, not pronounces aesthetic beauties through silent
a relationship. gestures. It is an unseen but realized truth.

And I am not saying that their love will be only Love gives the smile of innocence to a child. Love
momentary. There is every possibility their love may gives wings to the birds to float in the infinite
go deeper than your love. Certainly it will have a horizon of the being. Love expresses mystically
higher quality of life. Love then may have something through a Rumi. Love is the essence of your being.
more of poetry and more of God in it. And there is
every possibility their love may last longer than your But man cannot trust him selves. It is easy to trust
so – called relationship. But it will certainly not be the priest and the law more than trusting one’s own
inner voice. It shows such people cannot trust their Remember just as you cannot enter the same river
love. However certainly they trust the law. twice, so too, you cannot relate to the same person
in the same way. Man is a flow – not something
Therefore forget all about relationship. Learn how to static or dead. Incalculably much has changed. That
relate. Learn how to relate to the flowers, plants, is the difference between a thing and a person.
river, mountains, breeze, the rustling of breeze
through the tree leaves, smile of the innocence, The furniture in the room is the same. It never
silence of the mind, and the gestures of the being. changes because it is dead article for use. But the
man and the woman are no more the same. They are
Once you are in a relationship you start taking each alive. You cannot use them as commodities. Explore
other for granted. That is what destroys all love again! Start again. This is the way of relating.
affairs. The woman thinks she knows the man, the Relating means you are always starting afresh. You
man thinks he knows the woman. However in are continuously trying to become acquainted. Again
reality nobody knows either. It is impossible to and again, you are introducing yourself to each
know the other. The other remains a mystery. And other. You are trying to see the many facets of the
to take the other for granted is insulting, others’ being. You are discovering each day
disrespectful to the being. something new, something exciting, something
To think that you know your wife or husband is exhilarating, and something unique. Your eyes are
very ungrateful is basically wrong. How can you full of wonder, awe like those of a child each time
know the woman or the man? you proceed to relate to the love of your life. You are
trying to penetrate deeper and deeper into his or her
Man and woman are processes. A continuous realm of inner feelings, into the deep recesses of his
process of change or transformation! They are like a or her being. You are trying to unravel a mystery
river of consciousness that is flowing innocently. which cannot be unraveled.
Never consider man or a woman as things.
That is the joy of love. This is the exploration of
The woman or the man that you knew yesterday is consciousness. The moment you relate, and do not
not there today. One without who, sun never rose in reduce it to a relationship, then the other will
your life. Now things have changed. The same become a mirror to you. Relating is divine.
person creates no more ripples in you. So much Relationship is worldly. Exploring your beloved,
water has gone down the bridge. unaware of the fact you are in reality exploring
yourself too.
He or she is somebody else! Totally different! Relate
again! Start again! But never take it for granted. Getting deeper into the other! Knowing each others’
feelings, thoughts, deeper stirrings, you will be
Remember the man or the woman that you slept discovering your own deeper stirrings as well.
with last night is different. Consciousness is flow.
And man is consciousness. Therefore look at his or In relating lovers mirror each other. And then love
her face again in the morning. He or she is no more becomes a meditation – transcendence.
the same person. Much has changed. Much water
has flown. LOVE,
ENLIGHTENED MASTER TAOSHOBUDDHA
 Maulana Rumi
the Sun of Spirituality
The rising of the Sun
When the sun raises it give birth to a new day.

LARS JENSEN

Lars Jensen: A Swedish seeker hails from Stockholm, Sweden. He works as a project manager in Sweden and
has a graduation in Master of Science in Engineering, at the Royal Institute of Technology in Stockholm.

He says, "I was born in a country where no one understands spirituality. Hardly any person believes in God in
Sweden. Even if this country is a desert of spirituality, I had an inner longing to find the truth, since the early
childhood. I wondered about the mystery of life and death...”

O
ne day near about 800 years back in time Islam and he was a very important Mullah that
the sun was rising in a town called taught the Koran to a lot of disciples.
Konya in the land of Rum. A pious
Mullah (priest of Islam) lived in this town. Once when he was studying the holy book of
However he was also a very proud person, since Koran, an old man passed by! The old man
he had very good intellectual knowledge of the asked him: "What does this book contain, since it
draws your attention so much?" The Mullah you may be reading Holy Books for hundred
looked at the old man, who seemed to be a poor and thousands of years.
and old illiterate man that had little knowledge.
Due to his own ignorance and arrogance the When the Sun from Tabriz appeared in the land
Mullah answered: "It is nothing that you would of Rum he enlightens the Mullah of Rum, who
understand anything about, even if I told you" in turn became a changed person forever. It is
The old man grabbed the book (of the holy only an awakened Soul that can rouse us from
Koran) from the hands of the Mullah and threw our deep slumber. It is only the lit candle that
it into water well. After a while the old man can light the unlit candle. Only when such a
took up the book from the water well. But Soul is met, we can be coloured in the same
instead of being wet, the book was dry like a colour. Life comes from Life as Light comes
desert, indicating that this Holy book of from Light. So the Sun of Tabriz created the Sun
intellectual knowledge contains no „water of life‟ of Rum. Once Maulana Rumi merged in the Sun
and no spirituality. The old man told: „And of Tabriz he himself become the Sun.
about this („miracle‟) you understand nothing‟.
After this episode happened Maulana Rumi
The Mullah was amazed and understood that never opened a Holy book again, since he
this old man had some secret knowledge that himself had become the living book of truth.
could not be found in any holy book of the Being a source of the inner experiences of God,
world. He followed the old man to a house. He he was no more depended on dry intellectual
went inside the house and when he came out of knowledge and book knowledge. The holy
the house several days later he was a changed books is only the recordings of the experiences
person forever. The old man was Shams al-Din of the past masters written in ink, but their
of Tabriz (the sun from Tabriz) and the Mullah experience with God has to become our own
from Rum was later to be known by the name experiences, otherwise these words are of no use
Maulana Rumi. This is the story of how for us.
Maulana Rumi met his Master, the Sun from
Tabriz. The knowledge of heart is not learned from
books. The sun of Tabriz was convinced that
The spiritual point of this story is that the holy even if a man lives six thousands years and
books speak about God, but God is not to be learned from books it would not be equal to
found in these holy books. The holy books are Divine Inspiration gained through being united
all dry, even if you put them in water; it does with God for one moment. So we need to come
not contain any „water of life‟. Only the true in contact with someone that can give us the
meeting with God is true spirituality. Word does same experiences that our Master have. One
not count; the practical experiences of the soul gram of practice is of more value then a ton of
speak louder then words. theory. The truth is the highest, but still Higher
is true living.
Once, a student came to his teacher. He had a
book under his arm. The teacher asked him: Jesus the Christ declared the same truth: "The
„What is it?‟ He said: „Teacher, it is a book that epistle of Christ is not written in ink, but with
shows how water is made.‟ Smiling, the teacher the spirit of the living God; not in tables of stone
said: „Will you squeeze some of the leaves of the (like the Law of Moses in the Old Testament of
book and see how many drops of water will the Bible), but in the fleshy tables of the heart."
come out of them?” So by reading, reading and (2 Corinthians 3:3)
reading about water, one can die of thirst. The
scriptures speak of God; they speak of what the When the sun rises everything is seen in its
Masters had experienced in their life with God; original condition. In the same way the spiritual
and that is all. But those experiences can only be Sun from Tabriz revealed all the inner secrets of
experienced within your own self, not in books. the heart to his beloved disciple. Maulana
So unless you have the same experience Rumi‟s way of life was changed from the
yourself, you cannot become Spiritual, even so intellectual level to the level of the heart and to
level of the soul. It was a transformation from He put it out, and said: "Now, you tell me where
the outer knowledge to the internal knowledge. it has gone.”
He became the knower of the hidden values of
life and the secret values of life. Before it was Everything has its own rhythm and once the day
darkness, but when the sun raises it give birth to has passed the night is coming. With the
a new day - a rebirth into the spirit. arriving of the night, again it becomes darkness
in the world.
Maulana Rumi was a changed person and
always remained in a state of intoxication of Jesus the Christ said: „I must work the works of
love for God. Not an intoxication that makes Him that sent me, while it is day; the night come
you unconsciousness, but an intoxication that when no man can work. As long as I am in the
makes you more consciousness and alive. So in world I am the light of the world.‟ (John 9.3)
this state of intoxication, he was reciting poems
in the Persia language, which contains all the Jesus was indicting that the living Master is
secrets of life and death. essential for the spiritual development of
mankind. The spiritual Sun is only rising as long
Maulana Rumi told: "I am so small I can barely as the living Master is in the world.
be seen. How can this great love be inside me?
Look at your eyes. They are small, but they see At the age of 66 years Maulana Rumi had
enormous things." composed several famous compendium of
poetry. These include the Masnavi, Divan-e
The whole teaching of Maulana Rumi could be Kabir, Mecalis-e Seba, Mektubat and Fihi-ma-
summarised by the words of Lalaji Ram Fihi. It was at this age that he left the physical
Chandra, whom was a Sufi saint living in body at the sunset of December 16, 1273 A.D.
Fatehgarah in India for about one hundred years When the sunset came, the night of the world
back in time (He was a relative to again started. That night was named Sebul Arus
Taoshobuddha): (Night of Union). Men of five faiths followed his
pier; it was the first time this phenomenon
“God has hidden himself inside your hearts and occurred.
exposed you. Hide yourselves and expose God!
This is the real spiritual practise.” At the time Maulana Rumi left the body there
were earthquakes for seven days and nights,
It was the words of Lalaji, but I take it as the indicating that he was a very special soul that
words of Maulana Rumi, because it contains the was leaving this earth. When Jesus left the body
essence of his teaching. it became dark even at the daytime. When Guru
Teg Bahadur (the 9th Sikh Guru) was killed it
The night became dark at daytime and a sandstorm came.
All those experiences indicate that the night was
Hassan of Basra told: “I saw a child carrying a coming after those Masters had left this physical
light. I asked him where he had brought if from. world.

All the religions have been talking about dropping your ego – but it is a very weird phenomenon: they
want you to drop your ego, and the ego is just a shadow of God. God is the ego of the universe, and
the ego is your personality. Just as God is the very center of existence according to religions, your ego
is the center of your mind, of your personality. They have all been talking about dropping the ego, but
it cannot be dropped unless God is dropped. You cannot drop a shadow or a reflection unless the
source of its manifestation is destroyed. So religions have been saying continuously, for centuries, that
you should get rid of the ego – but for wrong reasons. They have been asking you to drop your ego so
you can surrender to God, so you can surrender to the priests, so you can surrender to any kind of
nonsense, any kind of theology, superstition, belief system.
ZEN Manifesto - OSHO
 SOUL’S CALL FOR ANSWERING CALL
By Lars Jensens

On the dumb bosom of this oblivious glove difference between the Soul and God is not more
Although as unknown beings we seem to meet than the difference between the Sun and its ray.
We are not aliens nor as strangers join He is the whole and we are the parts. Being a part
We are bound to each other by a causeless force. we are incomplete and want to bind us to
something to be whole and complete again. The
Sri Aurobindo: Savitri drops (the souls) that are separated from the
ocean (God) feel that separation. Due to the
Now let us enter the world of mysticism – the feeling of separation from the Lord; the soul
world of Rumi. wants to bind itself to the Lord in order to be
whole and complete again.
The book of Masnavi of Maulana Rumi begins
with the following words: However the eyes see everything, but do not see
themselves. We see everything, but we do not see
‘Listening to the reed flute, how it complains, ourselves. This defect throws us in illusion. We
lamenting its banishment from its home; Ever remain extrovert and not introvert. So due to this
since they tore me from my osier bed, my defect in man, we tend to put all our attention
plaintive notes have moved men and women to outside and search for the Lord outside ourselves.
tears. I burst my breast, striving to give vent to When the time past ages upon ages and
sighs, and to express the pangs of my yearning for incarnation after incarnation all Love for God has
my home. He who abides far away from his home now turned into worldly love called attachment
is ever longing for the day he shall return.’ and lust. All our attention is lost in the worldly
affairs and the worldly play.
Maulana Rumi describes the pain of separation
from God and the separation from his Master. It is If we only had turn our attention inside in our
a call for the beloved to come. search for the Lord, the Lord would have listened
to our call. But He is only listening if our call and
Since the beginning of time, man has always cry is genuine and comes from the level of soul.
wondered about his Origin; who he is, from Just as the reed flute banishment from its own
where he came and where he is going. The home call for its return back home.
struggle and yearning to know his heritage is
natural and innate in man. It is his Source from God does not listen to the loud trumpeting of the
within his own heart calling him back home. The elephants, but He may listen to the whispers of an
soul feels the separation from the beloved Lord ant, if the call comes from the level heart. It is the
and the soul also feels the pains that the mind love of the soul that draw the Lord to us and not
gives to her. the loud voices of the mind.

There is a Maker; this world did not come out of No one can force the Lord to come. He is the
itself. This Maker is our Origin and our Source. Power that comes when He Himself wants and
We, the Souls, are all made of the same essence as He only want to come when we have opened our
Him. He is the Ocean of all-Consciousness and we heart for Him.
are the drops of that Consciousness. The
 VISIT TO RUMI’S SHRINE
 
An Experience
LARS JENSENS

The Sun is still shining - at the tomb of Rumi in Konya

Now even thousand times brighter than it was ever!
 
[Lars Jensen is working as a project manager in Sweden and has a graduation in Master of Science in Engineering, at the Royal 
Institute of Technology in Stockholm.
 
He tells, "I was born in a country where no one understands spirituality. Hardly any person believes in God in Sweden. Even if this 
country is a desert of spirituality, I had an inner longing to find the truth, since the early childhood. I wondered about the mystery of 
life and death.... "] 
 
 

 
 
SHRINE JALALUDDIN RUMI 
 

 
 

 
 
Let  us  offer  a  prayer  before  we  enter  into  the  energy  field  of  Rumi.  It  is  spiritual 
etiquette that while visiting the shrine of a master we offer our salutations. This is the 
way to invoke the Tawwajzoh of the Sheikh. 
2007 was marked as the year of the 800th birth Taoshobuddha explains this better.
anniversary of Rumi. A great occasion to
celebrate was planned. To be the part of this Taoshobuddha has written in the book ‘The
celebration I visit the tomb of Maulana Rumi at secrets of Bhakti - As narrated by Sage Narad’ (at
Konya in Turkey. page 159) about how the Bodhi tree had witness
Buddha’s enlightenment. The tree remembers
Maulana Rumi says: ‘When the rose has faded that moment. Anyone who comes under the
and the garden is withered, the song of the same Bodhi tree and meditates - the tree will
nightingale is no longer to be heard.’ radiate an energy field and share this moment of
that experience.
Rumi’s word would imply that the God Power
(the nightingale) leaves the physical place where Then what to say about the body of the Rumi?
the Master lived (the garden) when the living The body of Rumi was even closer of the
Master leaves the body (the rose has faded) and happening of enlightenment of Rumi than the
spirituality has disappeared from that place (the tree was close to the happening of the
garden is withered). So when the Master leaves enlightenment of Buddha. The body of Maulana
the body the God Power also leaves that place Rumi gave witness to the meeting with the Sun
and only physical dust remains, when the people from Tabriz, the enlightenment of Rumi and all
that remain at the place turned into worshiper of other happenings in the life of Maulana Rumi.
mammon (the garden is withered and no Will not that body also radiate an energy field
spirituality is left). and share the experiences of those moments with
us? This is what is happening at the tomb of
Whoever, in the case of the tomb of Maulana Maulana Rumi.
Rumi, the fragrance from the rose of Rumi is still
there to be felt even so the Master has left the For a conscious person, God is always present
body (the rose has faded) and the place has and he is not dependent on any outer
turned into a museum (the garden is withered). circumstances or places. But for people, who are
not conscious, the place like that of Rumi's tomb
A Plaque hanging at the entrance to the Shrine of in Konya comes like a reminder.
Rumi welcomes a visitor with a sublime message
that still wafts the fragrance that Rumi reads – At another palace in Konya there exists another
tomb of what is supposed to be the tomb of the
‘This place is full of Love and all people who Sun from Tabriz.
come here will be transformed’.
Someone asked me: ‘I have heard that there
I have never seen such a place where different exists a place where the sun never disappears.’
people from different background come and cry Then he kept silent and looked into my eyes and
in silent. For the sensitive and receptive persons waited for me to respond to his statement. He
the tears come from the inner core of their hearts. asked me since I came from Sweden and it is told
This does not even happen in Jerusalem or that the sun never goes down at the summertime
Bethlehem at the most holy places there. I have in Sweden (at the part of Sweden that is north of
been there and I have not seen it there or at any the pole circle). However I know that this person
other holy places, but I saw it in Konya and I also was referring to the inner sun that always is
felt it there. shining day and night, even so he pretended to
ask about the outer sun. I didn’t give him any
There is a reason. I could not understand this answer, instead I remained dumb.
until I read Taoshobuddha mention something
like this as reason for such a feeling.
 

 
 

NAQSHBANDI SUFI SHEIKH HADHRATH BRIJ MOHAN LAL (Q) RA AND SHEIKH SHAKUNTALA DEVI (Q) RA

‘If Naqshbandi tariqat is the holy sacrificial fire then the life of sheikh Brij Mohan Lal is like the ghee (offering of 
clarified butter to the fire) and the life of Sheikh Shakuntala Devi is the havan samigri (the combined mixture of 
many sacred ingredients) offered to the holy sacrificial fire of the tariqat. Togather they complete the way of 
naqshbandiyah tariqat.’ 

jIvn sumn cFa kr hm terI AcRna kre<ge<

jnm jnm hm terI v<dna kre<ge<.

EMBELLISHING LIFE TO BE A FLOWER FOR THY ALTER I SHALL ERELONG SING THTY GLORIES!!! 

iDp g@ vae saje hStI Daef kr Ab tae bs Aavaj Aavaj hI bakI hE.
LEAVING THE FINITE REALM THEY NOW DWELL IN REAM BEYOND THE KNOWN!! 

SHRINE NAQSHBANDI SUFI BRIJ MOHAN LAL AND SUFI SHAKUNTALA DEVI, LUCKNOW, INDIA

 
 

Ik lamha jo gujra hei tere saath  
Cha jaye zindagi mein merI ban ke noor tere 
Zindagi ho paigame mohabbat  
Duya hai yehi merI rab se lamha lamha 
Allah hoo, allah hoo, allah hoo 
Lamha lamha allah hoo allah hoo!!   
Taoshobuddha 
 
One moment that is spent in thy company 
May it spread in my life like thy light sublime? 
And life be the message of love eternal 
Such is my solemn prayer each finite moment! 
Allah hoo, Allah hoo, Allah hoo 
Each moment Allah hoo, Allah Hoo!!! 
 
 
Nearly sixty years ago noor‐e‐illahi showed me the way and directed me to a Naqshbandi Sheikh Brij Mohan 
Lal.  My  cognition  was  then  veiled.  Although  soul  recognized  the  answering  soul  across  the  time  on  life’s 
road, yet still mind failed to recognize.  
 
The  sheikh  created  a  bond.  With  the  passage  of  time  the  bond  has  deepened  and  that  remembrance  has 
assumed the form of TASUWWARE SHEIKH. 
 
Now after 60 years I am once again watching the entire episode in retrospect certain events bring tears to 
my eyes. While other times these bring so much bliss that all alone sitting by me my heart wants to dance 
out of ecstasy. Also I begin to smile like a mad one as I envision each event in retrospect. It is a joy and a 
blessing indeed. For this I am thankful to the sheikh and my biographer who went on forcing me to go into 
this retrospect effect.  
 
Now after 60 years it is joy of a different kind difficult to explain in words. Maybe my biographer can use his 
versatility in writing to express my gratitude in words for the sake of the readers like you all. 
 

NAQSHBANDI LAKSHMI SAHAI 

 
T
 
he Sufi aspires to remember Sheikh every moment of the day, with each and every
breath both incoming and outgoing.

The dhikr, the repetition of the name of God, is the fundamental practice of remembrance.

Maraqba and prayer allow for the intimate communion of lover and Beloved and the inner
experience of love’s oneness.

Silence for the ordinary people is with their tongues. Silence for the mystics is with their
hearts. And silence for lovers is with restraining the stray thoughts that come to their
innermost beings. Know this as Tasuwware Sheikh.

 
 
 
 
 

 
Wherever there is an aspiring heart this message of the sheikhs or the 
overflow  of  Taoshobuddha  will  certainly  take  you  on  the  path  and 
connect you to your being. This work being within the Sufi framework I 
have to use the Sufi terminology.  
 
However  calling  truth,  water,  air,  or  all  that  is  existential  by  different 
names does not change its qualities and essence.  
 
Can  the  quality  of  Allah  Subhan  wa  Taal  will  change  if  you  call  Him 
‘Father’ or ‘Bhagwan’. But the human ignorance and narrowness thinks 
so.  
 
As a result  in spite of so many religious places nowhere religiousness is 
seen. My effort is to take you beyond the narrowness of all kinds. This is 
the reason I continue to overflow in different dimensions and different 
ways. 

 
 

TASUWWARE SHEIKH
‘Spiritual Knowledge is like water, it takes the color and shape of the 
cup. Allah's Knowledge is so great, that however much we take, it is 
like a drop of a huge ocean. It like a vast garden, however much we 
have cut it is as if we had cut but one flower.’ 
Shah Bahauddin Naqshband 

hjarae< sal nrigs ApnI be nUrI pe raetI hE,

bfI muiZkl se haeta hE cmn me< dIdavr kae$ pEda.

Thousands of years humanity laments over its saga of misery,  
misfortune, despondency and calamity.  
Only then, some where someone is born to resurrect  
the erring humanity out of such throes.  
And thus brings serenity and harmony. 
 
 

W ith heart overflowing suroor or bliss and 
the  Noor­I­Illahi  manifesting  through 
each  word,  thought  or  composition 
overflowing I am once again here to speak to you. 
nowhere religiousness is seen. My effort is to take 
you beyond the narrowness of all kinds. This is the 
reason  I  continue  to  overflow  in  different 
dimensions and different ways. 
   
Each time I speak to you apparently it may appear  The  word  Tasuwware  Sheikh  was  first  coined  by 
slightly  a  different  topic  or  subject  but  the  inner  Sheikh Bahauddin Naqshband a thirteenth century 
content and the essence in each case centres on the  sheikh.    Shah  Bahauddin  Naqshband  emphasized 
Light  of  the  Being  or  Noor­I­Illahi  and  the  process  that from now onwards the responsibility of inner 
of human transformation.  transformation  is  the  joint  one  of  the  sheikh  and 
  the  murid  together.  Before  him  murid  was  to  do 
In  preparing  the  strategies  for  the  book  care  was  everything. However after him the responsibility of 
taken  to  remain  within  the  framework  of  the  text  the sheikh is 20% and that of the murid is 80%. 
Tasuwware  Sheikh.  Yet  still  my  address  is  meant   
for  the  entire  creation.  Wherever  there  is  an  Shagle  rafta  or  Tasuwware  sheikh  differs  from 
aspiring  heart  this  message  of  the  sheikhs  or  the  aspirant  to  aspirant.  It  requires  constant 
overflow  of  Taoshobuddha  will  certainly  take  you  awareness  and  spontaneity.  This  emanates  out  of 
on  the  path  and  connect  you  to  your  being.  This  inner purity, sincerity and love. 
work being within the Sufi framework I have to use   
the Sufi terminology. However calling truth, water, 
Dhikr  cleans  the  heart  or  qulb.  Constant 
air, or all that is existential by different names does  chanting  strengthens  the  inner  being  of  the 
not change its qualities and essence.  
aspirants. Tasuwware Sheikh or Shagle Rafta is 
 
a form of Dhikr. Just as breathing is to the body! 
Can  the  quality  of  Allah  Subhan  wa  Taal  change  if 
Meditation  is  to  the  soul!  Constant  chanting  or 
you call Him ‘Father’ or ‘Bhagwan’. But the human  dhikr  or  Tasuwware  Sheikh  is  the  breathing  of 
ignorance  and  narrowness  thinks  so.  This  is  the  the qulb or heart. Together these constitute the 
reason  that  in  spite  of  so  many  religious  places 

 
 
SUFI  TRINITY.  Together  these  bring  joy  flowed  all  along  and  other  times  unshed  tears 
annihilation with God.  remained glittering through the eyes.  
This was not only relevant to Naqshbandi Lakshmi 
Bahauddin told his chief disciple Khawaja Alauddin  Sahai  instead  the  tariqat  entails  each  murid  must 
Attar that with the passage of time inner vitality of  go  through  Tasuwware  Sheikh  at  least  once  each 
the  aspirants  is  declining.  Earlier  man  could  walk  day if not possible to remain each finite moment. 
longer  distances and now  such  long  walks are not   
possible.  This  prompted  Bahauddin  to  make  For  me  to  become  the  pen  of  someones’  feelings, 
certain relaxations in the technique of Shagle rafta.  and express these as one will feel and express, if he 
Whenever  any  aspirant  feels  inner  frivolity  he  is  was  doing  himself  was  joy  and  benediction  of  its 
advised  to  pray  in  the  name  of  Bahauddin  own kind. 
Naqshband.  In  that  case  the  aspiration  is  asked  to   
offer the following prayer:  This  has  been  communicated  through  each  word, 
  syllable and event so that you too can envision this 
“O  benevolent  one  I  know  the  secret  of  the  one  and feel the grace of the sheikh. Nisbat­e­Illahi, and 
through whom I take courage to reach Your Abode,  the nisbat­e­tariqat. 
and  on  whom  You  had  bestowed  such  honor.  It  is   
because  of  this  I  seek  Thy  grace  and  Thy  yh sc hE ik bhut kfvI hE my #s sakI kI
Indomitable  energy  so  that  I  may  forget  all  that  is 
egoistic  and  all  that  swerves  me  from  Thy  Path  r<g la@gI gr sasae< me< %tr jane dae
Sublime.  This  I  seek  in  the  name  of  Bahauddin 
Naqshband  ‐  one  on  whom  Thy  grace  manifests  Yeh sach hai ki bahut kadvi hai mai is saaqui ki 
each finite moment.”   Rang layegi gar sanson mein utar aane do!! 
   
This present work is the remembrance of a beloved  YES INDEED THE MYSTICAL WINE OF THIS 
murid,  Naqshbandi  Lakshmi  Sahai  a  fana­fi­ul­ BREWER IS BITTER 
murid  of  Naqshbandi  Sheikh  Sufi  Brij  Mohan  Lal.  ALLOW IT TO ENTER WITHIN 
Naqshbandi Lakshmi Sahai is the son–in‐law of the  CERTAINLY IT WILL TRANSFORM YOU!! 
sheikh Brij Mohan Lal. The company of the sheikh   
brought transformation in him.   This work comes to your hand as a continuation of 
  the  process  of  transformation  that  began  with 
I had asked him to do this exercise of ‘Tasuwware  Allah  Subhan  wa  Taala  via  the  Holy  Prophet  and 
Sheikh’  after  sixty  years.  How  he  came  to  the  the entire tariqat and Nisbet­e­Illahi.  
company of the sheikh and the sequence of events 
that  happened  after  the  first  meeting  are  the 
miracles  of  the  unknown.  At  that  moment  there  %skae gane dae Apna gIt mere haeQae< se
was some resistance in Naqshbandi Lakshmi Sahai 
as  the  events  were  unfolding  one  after  the  other.  AaEr muHe gungunane dae %ske sNnaqe kae.
This  is  quite  natural.  Human  mind  resists  to   
something new.   Usko gane do apna geet mere hothon se 
  Aur mujhe gungunane do uske sannate ko!! 
And  now  after  sixty  years  being  in  the  company   
and  connected  to  the Nisbet  of  the  sheikh  and  the  LET HIM SING HIS SONG ETERNAL THROUGH MY 
tariqat it was an occasion to live each moment once  LIPS 
again  in  retrospect.  As  he  was  journeying  through  AND  LET  ME  ECHO  HIS  ETERNAL  SERENITY 
those  moments  there  were  different  expressions.  ERELONG!!  
Sometimes  he  laughed  at  his  ignorance,  rejoiced 
the nagging of the mind however all along grace, or 
Alham dil Allah! SUBHAN ALLAH! 
Inayat  was  flowing  like  an  undercurrent.  Tears  of 

 
 MEDITATION
THE ULTIMATE IN

HEALING

“Do not treat the disease, instead treat the patient,”

TAOSHOBUDDHA
Edited by

SWAMI ANAND NEELAMBAR

FOREWORD BY

Dr. C.H. RAMNARINE, MBBS

 FOREWORD
all that impedes the process is removed. I agree
that healing occurs when all these negative forces
vanish; then the healing takes place. As the
author says health belongs to the fourth
Dr. C. H. RAMNARINE MBBS dimension. When disease symptoms are no more,
MEDICAL PRACTITIONER something grows from within and this is known
as ‘HEALTH’.
ALTERNATIVE MEDICINE
As the title ‘MEDITATION THE ULTIMATE IN
Dr. C.H. Ramnarine popularly known as Harry is a HEALING’ reflects, the book is the outcome of the
renowned physician in Trinidad, whose light has insights and deeper understanding of someone
spread to the wider communities in Canada, who has explored deep within an unfathomable
Caribbean Island, South America, and United treasure or reservoir. He has also a tremendous
States. A medical practitioner for 33 years, he has capacity to transfer such inner experience to
dedicated his time to ALTERNATE methods of others as the process of healing.
healing. He is a blend of ancient techniques and
the modern scientific techniques. I have known the author for more than twenty
years and found him to be an extraordinary
human being. So I felt happy when he asked me to
do the introduction to this book.
I am very pleased to be given this opportunity by
my good friend Brij Saksena - TAOSHOBUDDHA However, I was very impressed when I looked at
as you all call him, to write about the Author, his the text and was even more so when I listened to
book, the quality of the audio and video the audio part of these meditations! I listened to
meditations and the art of healing. them several times sometimes in deep
meditation. My purpose was to analyze these
I fully agree with the author when he says, and audio and their role in healing.
the saying appears on the title of the book:
The various categories of body meditations, mind
“Do not treat the disease, meditations, balancing the mind and meditation -
the ultimate are all beautifully planned for the
instead treat the patient!”
beginner as well as the experienced meditator.
The disease and the patient are not separate.
The author refers to breathing as the alphabet
Sometimes disease comes to man other times he
of the body. It is an appropriate statement and a
attracts the disease. But most of the time the
natural beginning of the process of healing! If one
disease and the man are one and the same. And
can correct the breathing many ailments vanish
unless you treat the patient healing cannot occur.
naturally.
In thirty three years of medical practice I have
Secondly, the selection of words, their
followed this tenet in treating patients. As a
arrangements, gaps between audio renditions, the
medical practitioner I have found that allopathic
background music and finally and most
medicine does not have answers for many
significantly the ability of the author through
questions that medical doctors have to face while
voice modulation to set the meditative tone. I
examining and treating a patient. I have to seek
found this ability to be spontaneous and natural
alternative methods.
with the author. This clearly demonstrates his
In my search over the years I have explored many vast knowledge and experience in meditation.
methods and techniques like aromatherapy,
All these together create a total ambience for
flower essences, homeopathy, Ayurveda and
inner healing. I have listened to these meditations
other native healing practices. I have explored
to analyze the effects these create at various
almost all the possibilities to bring about inner
levels. I can certainly assure you that you cannot
health to the patients. This could not happen until
remain untouched by this. Together all these
connect you to your being – the ultimate light What more can I say when the author has said
that heals all. ‘MEDITATION THE ULTIMATE IN HEALING’. This
is the Ultimate. Nothing is beyond this that I
At times one may feel sleepy while listening to the can say!
audio but this is no ordinary sleep. It is not
somnolence. This is the beginning of a connection I want to take you for a moment to the last
first to your subconscious and then finally to your chapter in the classic of the author’s
inner being. ‘MEDITATION, THE WAY TO SELF REALIZATION’
this chapter entitled ‘MEDITATION AND
Remember healing happens only when you are HEALING’. When I asked the author about this his
connected to your being. reply was this is just a beginning. I have yet to
I quote the author: speak on MEDITATION AND HEALING. He was
right then and now he has once again spoken as
“First, love gives you unity in your innermost this work and continues to speak through many
core. Then you are no more a body, no more a works for the process of inner healing to
mind, no more a soul. continue.

You are simply one, unnamed, undefined and This book ‘MEDITATION THE ULTIMATE IN
unclassified! You are no longer definable or HEALING’ is the answer and thus will continue
comprehensible. the process of healing and insights of
TAOSHOBUDDHA.
You simply become a mystery, a joy, a surprise,
jubilation, and then a great celebration! A BEING, I recommend the book for anyone who seeks
one with the whole! inner healing and deep insights into his being.

This is meditativeness. It is in such a state healing DR. C.H.RAMNARINE

happens. I quote the author again: MBBS
‘Meditation, on the other hand, considers man ISHTARA CENTER
himself as a disease that comes to man because TRINIDAD, West Indies
of inner imbalance between consciousness, ego,
and mind and then disappears.’

The only way to know god, to feel god, is meditation. Meditation means a state of
consciousness when all thoughts have been dropped. The Zen masters call the state of
meditation the season of autumn, when all the leaves fall and the trees are standing bare,
naked. When consciousness drops all thoughts it is like a tree without leaves, without
foliage, exposed to the wind, to the moon, to the sun, to the rain uncovered, unhidden. In
that exposure there is communion with god. That communion is love. In that communion
one becomes a beloved of god.

Meditation is not against thought; it is for transcendence, it is going beyond thoughts. It is

becoming so utterly naked that you can be seen by god as you really are: with no masks,
with no garments, just like a small child. And these are the great moments of life, when love
starts showering from the beyond and one becomes a beloved of god. But one has to earn it,
one has to be worthy of it, one has to deserve it.
The Golden Wind - OSHO
PAIN IS TRANSCENDENCE
mE< nIr -rI duo kI bdlI
I am a cloud of sorrow full of water
ivSt&t n- ka kae$ kaena
vast sky yet still no solitary place
mera n k-I Apna haena
find as my own to sojourn
pircy #tna #ithas yhI
such is my introduction and history as well
kl %mfI wI imq Aaj clI.
Evolved yesterday, today dissolved in the vastness
SpNdn me< icr inSp<d bsa
In pulse or vibration dwells the eternal that is beyond
k<&dn me< Aaht ivZv h<sa
in my pain the hurt world laughed
plkae< me< inHR[I mclI.
Eyes glittered with unshed tears
mE< nIr -rI duo kI bdlI
I am a cloud of sorrow full of water
Mai neer bhari dukh ki badli
Spandan mey chir nispand basa,

Krandan mey aahat vishva hansa,

Nayno mey deepak se jalte,
Palko mey nirjharini machli
Mai neer bhari dukhi ki badli….

Mahadevi Verma
PB Shelley says our sweetest songs are those that tell indeed is the way to union. Pain is the way to
the saddest thought. I say to you pain is oneness. In the moments of despondency your
transcendence. Drown in pain. Go to its very core. awareness is at its lowest. Even in pain Mahadevi is
One day certainly you will find the door. And as you fully aware. This is Maraqba. Such a being is aware of
have found the door transcendence is not far. pain. And yet still finds solace in pain. Pain becomes
Suffering is the pain of purification, cleansing the the way to transcendence.
heart of imperfections. Through suffering, the lover
learns to surrender to the Beloved and become His Each pulse! Each heart beat connects to the state
slave. when the pulse or the heart beat cease to exist. This
does not mean the heart beat has ceases. Instead the
Mahadevi Verma is an impeccable poet. Born in the heart beat is so silent that it appears to have ceased.
District of Farukhabad in 1907 she attained to fana in And in such cry the melancholic world laughs and
life and life beyond. One whose consciousness dwells thus exhibits ignorance. Deep within there is
in the gnosis of the creator! Born in a Hindu family illumination. Illumination of inner oneness! This is
she is beyond all finiteness, narrowness and duality. reflected through the glow in the eyes of the one who
Remember the realm of the being or rooh is beyond has reached to the state of fana. Eyes are then aglow
all narrownesses. Sufi Ramchandra says: with unshed tears.
betaSsubI sdakt kI jan hE.
There is ecstasy within. Each movement! Each step
forward is the dance of ecstasy full of music. Each
Pain has become the way of Mahadevi. This is the breath spreads a new vision! A vision of new man
separation from the whole that has infused so much who has attained oneness within!
melody in her compositions. Separated from the reed
bed when a hole is made in the reed and the air is Forlorn though full of ecstasy I could call none as
blown a melody, a rhythm, a song, and echoes to intimate. Under the vast canopy of blueness no union
linger in our beings. It is the melody of this echo that could bring ecstasy or oneness. Such is my
connects us to our beings or rooh. And in pain one acquaintance. Such is history. Like an infinite wave
attains to transcendence. one day I appeared on the surface of the ocean of life
and today I drowned in the vastness of the ocean.
I will search for you erelong in pain. Pain of
separation! And in you too shall I ever seek pain. Thy
presence and absence is the cause of my finite and mE< nIr -rI duo kI bdlI
infinite existence. In pain I transcended to the realm
ivSt&t n- ka kae$ kaena
of the beyond. Beyond body, mind, and rooh too!
mera n k-I Apna haena
mE< nIr -rI duo kI bdlI
pircy #tna #ithas yhI
ivSt&t n- ka kae$ kaena
kl %mfI wI imq Aaj clI.
mera n k-I Apna haena

pircy #tna #ithas yhI Such is the life of transcendence. Life divine! Life
beyond!
kl %mfI wI imq Aaj clI.
Mai neer bhari dukh ki badli
ijNdgI ke smu<dr me< %Qa wa #k idn lhrae< sa
Spandan mey chir nispand basa,
Krandan mey aahat vishva hansa, imq Aaj cla sagr kI ghra$ me< .
Nayno mey deepak se jalte,
Palko mey nirjharini machli rh g$ #k oamaezI sI hr maEj me<
Mai neer bhari dukhi ki badli….
tU)anae< kae jEse saihl iml gya hr rhgujr me<.
I am a cloud full of melancholy. This is the paradox of
life. You know pain to be a suffering. However pain
Only this much for now!
 

HOLY PLACES AND SHRINES

 

HOLY MOSQUE OF THE PROPHET IN MADINAH 

MASJID – E‐ NABAWI MOSQUE OF HOLY PROPHET MADINA 
 

OUTSIDE VIEW SHRINE NAQSHBANDI SUFI BRIJ MOHAN LAL, LUCKNOW INDIA 

SHRINE NAQSHBANDI SUFI BRIJ MOHAN LAL, LUCKNOW INDIA 

 
 

SHRINE MAULANA JALALUDDIN RUMI, KONYA 

SHEIKH TAOSHOBUDDHA AT THE SHRINE SHEIKH MAZHAR MIR JANE JANA, NEW DELHI, INDIA 
 
 

SHRINE NAQSHBANDI SHEIKH MOHAMMAD BAQUI BILLAH RA  

 
 
 

NAQSHBANDI SHEIKH TAOSHOBUDDHA RA 

 
 

SHRINE HOLY PROPHET PEACE BE UPON HIM 

NAQSHBANDI SHEIKH RAM CHANDRA RA, SHEIKH BRIJ MOHAN LAL RA AND SHEIKH RAGHUBER DAYAL RA 

 
 

TOMB SHEIKH NAQSHBANDI MAZHAR MIR JANE JANA R.A., TURKMAN GATE, NEW DELHI, INDIA 

TOMB  NAQSHBANDI SHEIKH AHMAD AL FAROOQI MUJADDADI ALIF THANI RA, SIRHINDI, INDIA 

 
 

NAQSHBANDI SHEIKH TAOSHOBUDDHA AT THE SHRINE SHEIKH AHMAD AL FAROOQI MUJADDADI ALIF THANI, 
SIRHINDI, INDIA 

TOMB NAQSHBANDI SHEIKH SHAH BAHAUDDIN NAQSHBAND RA, BOKHARA 

 
 
 

SHRINE NAQSHBANDI SHEIKH SHAH BAHAUDDIN NAQSHBAND RA, BOKHARA 

SHRINE NAQSHBANDI SHEIKH HADHRATH IBD KHALIQ GIJADWANI R.A. 

 
 
 

NAQSHBANDI SHEIKH HADHRATH BABA MOHAMMAD SAMASI RA 

TOMB  NAQSHBANDI SHEIKH SHAH BAHAUDDIN NAQSHBAND RA, BOKHARA 

 
 
 

RELICS TIBETIAN MASTER MILERAPA 

 
 
 

RELICS SHAKYAMUNI BUDDHA OR BUDDHA 

 
 TASUWWARE SHEIKH Maulwi Jalaluddin Ahmad Ar Rowi, Malaysia

Tasawwur means to imagine and sheikh is the spiritual guide. The

combination of these two words resembles a meaning that is to
imagine the spiritual guide. This is a key to understand rabitah.
Maulwi Jalaluddin Ahmad Ar Rowi, Malaysia

Hazrine - Bismillahir Rahmaanir Rahiim

Nahmaduhu wa nusolli wanusallimu 'ala rasulihil karim, amma ba'du.
Assalamu 'alaikum warahmatullahi wabarakatuhu wamaghfiratuhu.

T
his message is from the weakest and poorest resembles a meaning that is to imagine the spiritual
servant of Allah Maulawi Jalaluddin Ahmad guide. This is a key to understand rabitah.
Ar-Rowi Al-Naqshbandi Al-Mujaddidi Al-
Uwaisi 'Ufiyallahu 'Anhu Wali Walidaihi Wali Rabitah means to bind or to bond one’s spirit with
Masyaikhihi Wali Jami'il Muslimin. May Allah forgive the spirit of his spiritual guide and master. It is
all his known and unknown sins and his parents, his amongst the most difficult subject to be understood
masters and those who surrender to Allah entirely? by the beginner of the truth seeker before they reach
their first fana.
This poor servant has been given a book entitled
‘TASAWWARE-SHEIKH’ written by the enlightened In Naqshbandi tradition, to be in the companionship
Sufi Sheikh of the ages, Hadhrat Khwajah with the master is very important to remove the evil
Taoshobuddha, may Allah spreads his shadow to the thought and the wanderings of the mind. It also
East and West. helps the students to concentrate and be conscious
in their quest of search for the source of the
I have read text throughout the pages and found that overflowing eternal light from above the arch
the book is very interesting and it delivers to the throne.
faithful readers the fruits of the masters from the
highest ranking sainthood, particularly the masters Tasawwur-e-Sheikh is the first step to reach into
from the Naqshbandiyah Sufi order. In particular I fana fi sheikh which is the door to dive into fana fi
am overwhelmed by the style and command of masyaikh which is the door to reach fana fi rasul
language of Sheikh Taoshobuddha. The subject which is the door to enter fana fillah which is the
matter is presented in a very heart touching manner. door to enter baqa, which is dawam hudhzur i.e.,
A reader may read the entire text effortlessly and in constantly in attendance of the divine presence.
the end will find that something has definitely
touched his being and changed in him. Such is the Sheikh is the one who holds the key of the hearts of
way of Tariqat that is evident through all the works his students. Those who keep the image of his sheikh
of Sheikh Taoshobuddha. May Allah Subhan Wa in his heart and mind will always have the key to
Taala’s noor shine through Sheikh Taoshobuddha open his heart and mind. He or she will always be in
and guide the true seekers. This is Tasuwware salvation in this life and the next world.
Sheikh. You are in the company of the sheikh.
Nothing is said and yet still the miracle happens. Allah Ta'ala bestows his guidance to whosoever He
This is tariqat of the sheiks. wants. He can throw his light to a born Muslim or to
a Hindu or to a Christian or to a Jew or to a Buddhist
Tasawwur means to imagine and sheikh is the or to an Atheist. Those who are bestowed the
spiritual guide. The combination of these two words guidance from Allah will never go astray and no one
can misguide him and whosoever are misguided by Wabillahi taufiq wal hidayah,
Allah, no one can ever give him any guidance and wassalamu'alaikum warahmatullah.
they will never find their way for salvation. Faqir haqir khak paey buzurgan la syaik miskin,

May Allah bless and accept the efforts done by Maulawi Jalaluddin Ahmad Ar-Rowi,
Hadhrat Sufi Sheikh Taoshobuddha in reviving the Malaysia
highest and the most distinguished Sufi path for the Naqshbandi Mujaddidi Uwaisi
Western readers. 'Ufiyallahu 'Anhu Wali Walidaihi Wali Masyaikhihi
Wali Jami'il Muslimin.
I would like to recommend the book to be read by
the seekers of the truth to nourish their heart, soul
and mind.

What Is Tasuwware Sheikh?

Tasuwware Sheikh is a devise of the masters to change the gestalt of the disciple.
Remember the outer world and its dualities have many colors and ways to attract
you. These swerve you from the path. When you are in intense love of the master!
Your inner being is soaked in love for him. It is through the master the being hears
the far away echoes of love for God. You become oblivious of even your existence.

Before I take you into the state of Tasuwware Sheikh I horizon. This is the state when one still dreams. The
need to explain certain thing why this is used as a dreams are self created. The poet captures such
device by the masters to bring about inner change in moments in the composition. What will you gain by
the murid. lighting the lamp in the day light? The light of
awareness surrounds you. The day light surrounds
For this I will have to take a composition as this
you. And yet still…! What can be done? Such is human
explains the inner state of the one who is lost in the
ignorance. What can really be done if someone
deserts of emotion. Far away from the reality he is
laments for the beloved and sees the canopy of stars
plunged in an ocean of disturbances. There is no light
stud sky as his bride?
to find the way through the dark meadows of
ignorance. However he has once been the part of this When this happens one strives to swim through the
eternal oasis. The memory is a fading glimpse. His ocean. There is deep yearning. But the real yearning
distorted emotions strive to canoe through the sea of is still far away. What happens then? One simply
disturbances. And in the process emotions burst drowns at the shore. Nothing can be done to this. Yes
forth as the song of lament. indeed a master’s company can transform the way.
WHAT SHALL HAPPEN O! FOOL
BY LIGHTING LAMPS IN DAYLIGHT
The poet speaks of the stage before you actually
OR CONSIDERS THE VEILED LIGHT begin inward journey.
OF A BRIDE’S FACE AS NIGHT
WITH A YEARNING TO CROSS THE OCEAN Naqshbandi master Shah Bahauddin
IF ONE DROWNS AT THE SHORE, WHAT CAN BE DONE?
Naqshband taught the aspirants
First insight into the composition! It is in a state of ‘Tasuwware Sheikh’. This is the device.
despondency that one begins to see light in far away This is the way to change the gestalt.
This is a devise of the masters to change the gestalt of can never understand this. Those who are on the path
the disciple. Remember the outer world and its understand the cosmic law and thus beyond the
dualities have many colors and ways to attract you. duality of the world ever live by DIVINE WILL.
These swerve you from the path. When you are in
hr vKTa tSBbur hE %s -aelI TaSbIr ka
intense love of the master! Your inner being is soaked
in love for him. It is through the master the being miSJad me< -I Daeqa Saa butoana bna fala.
hears the far away echoes of love for God. You
iks kI inGahe mSt Nae mStaNaa bna fala
become oblivious of even your existence. Dualities
begin to vanish. The two do not exist. No you! And no haeizyar Taae bhut we dIvana bna fala.
more I! Only that which is exists for you now.
In this process sometimes the disciple feels that his HAR WAQT TASUBBAR HEI US BHOLI TASBEER KA
outer countenance is changing. At times the face of
MASJID MEI BHI CHOTA SA BUTKHANA BANA DAALA
the master replaces your. Be not afraid of this. Such
KISI KI NIGAHE MAST NE MASTANA BANA DAALA
things do happen. One ultimately becomes all that
HOSHIYAR TO BAHUT THE DEEWANA BANA DAALA
one imagines. In the beginning this remains a
conscious effort. And eventually it becomes natural
and spontaneous. One ultimately becomes what one EACH MOMENT REMINDS ME OF THAT INNOCENT ONE
pretends to be. Sufi Onkar Nath says all that he THY INNOCENCE IS MY BEING MY PRESENCE
attained at such a tender age, that one cannot even EVEN THE HOLY PLACES ECHO OF THIS INNOCENCE
acquire through the austerities of many lives that one SOMEONE’S GESTURES, EYES, AND A MERE GLANCE
can get through the GRACE alone. HAS INTOXICATED MY BEING WITH THY NECTAR
Bahauddin emphasized that the aspirant must always REALLY I WAS INTELLIGENT. BUT NAY
be concerned about ‘aamale shanaiya’. Aamal refers I AM NOW MERE INTOXICATED AND THUS INFATUATED!!!
to actions. This includes current actions not the
accumulated ones. Aamale shanaiya refers to those kaz #sI trIk pe Ada merI nmaj hae,
actions that swerve or move the aspirant away from yar ke paynaj pe mera sre inyaj hae.
the path that leads to Allah or God or Divine or
Ultimate. On the contrary if the aspirant remains
forever in the thoughts of his master or reflects or KAASH ISI TAREEQ PE AADA MERI NAAMAJ HO
YAAR KE PAYANAAZ PE MERA SARE NIIYAZ HO
introspects on the words of the masters, he is sure to
be freed of this quagmire of duality and all
negativities. And even if certain situations arise that MAY ALL MY PRAYERS BE FOR THIS GESTURE
are difficult for you to understand, these are part of AND COUNTENANCE OF THE MASTER
the cosmic scheme. AND MY SALUTATIONS BE

Through these you can dissolve even the accumulated AT THE HOLY FEET OF MY MASTER!!!
actions or impressions and your psychological
memory that impedes your way. Nothing is undivine. Bahauddin came to his master when he was eighteen.
Only God or Allah is. Duality does not exist. It simply And within a few months he completed his spiritual
appears to be. Such is an illusion. All that happens in training. Something that takes lives Bahauddin
such moments of remembrance of the master can attained in a few months. Bahauddin was still
never be wrong. Even if the world considers your nineteen or twenty when there was a congregation of
action as wrong! Whatever happens in that thought is intellectuals and learned. It was to discuss what
ibadat or worship? Simply your understanding of the happens when soul leaves the body. How does the
cosmic law and then flowing with it! But the world soul’s journey continue? Bahauddin was sent in that
congregation by his master. When Bahauddin began Dhikr cleans the heart or qulb. Constant chanting
his talk even the elderly became astonished. There strengthens the inner being of the aspirants. Just
was a state of intoxication. And each was indrawn to as breathing is to the body! Meditation is to the
this. All credit he gave to his master. He was simply soul! Constant chanting or dhikr is the breathing
an empty flute that was echoing the message of the of the qulb or heart. Together these constitute the
unknown. SUFI TRINITY. Together these bring annihilation
Shagle rafta or Tasuwware sheikh differs from with God.
aspirant to aspirant. It requires constant awareness
Bahauddin told his chief disciple Khawaja Alauddin
and spontaneity. These emanate out of inner purity, Attar that with the passage of time inner vitality of
sincerity and love. the aspirants is declining. Earlier man could walk
longer distances and now such long walks are not
possible. This prompted Bahauddin to make certain
AaGae AaGae HUmta jaTaa hE vh mh;r ioram, relaxations in the technique of Shagle rafta.

pIDe pIDe nKzpa kae cUmta jaTaa h<U& m<E. Whenever any aspirant feels inner frivolity he is
advised to pray in the name of Bahauddin
Naqshband. In that case the aspiration is asked to
AAGE AAGE JHOOMTA JATA HAI offer the following prayer:
VOH MAHSHAR KHIRAAM
“O benevolent one I know the secret of the one
PEECHE PEECHE NAQSHPA KO
through whom I take courage to reach Your Abode,
CHOOMTA JAATA HUN MAIN and on whom You had bestowed such honor. It is
because of this I seek Thy grace, and Thy Indomitable
THAT WHICH IS GOES ON MOVING energy so that I may forget all that is egoistic and all
LIKE THE INTOXICATED ONE! that swerves me from Thy Path Sublime. This I seek
in the name of Bahauddin Naqshband - one on whom
AND BEHIND HIM I CONTINUE
Thy grace manifests each finite moment.”
FOLLOWING HIS FOOT STEPS!!

In this process of Tasuwware Sheikh sometimes

the disciple feels that his outer countenance is changing.
At times the face of the master replaces your.
Be not afraid of this. Such things do happen.

It is not just a story; Sufi stories are not just stories. They are not to entertain you. They are not to just give you
an occupation. They are teaching devices. They indicate something, they show something, they point to
something. They are pointers, they are arrows towards the unknown, fingers pointing to the moon. And
remember this saying of the Sufis: Don’t bite my finger, look where I am pointing…..

Belief grows out of hear t. The hear t cannot doubt, it can only believe. So the mind-belief – that I believe in
the Bible, that I believe in the Koran, that I believe in DAS KAPITAL, that I believe in Mahavir, or Moses or
Mao Tse Tung – is just a pseudo-phenomenon. The head can only create pseudo things, substitutes. You can
remain engaged in them but your life will be wasted. You will remain a wasteland, a desert. You will never
bloom, you will never know what an oasis is. You will never know any joy, any celebration.

Wisdom of the Sands Vol II - OSHO

This is an excerpt from my collection of Poems entitled Aashiyaan. These poems
express my insights into the mystical dimension on life. We end this issue of
Meditations Times on this note as we will be highlighting this dimension in our
forthcoming October issue. And this is merely an insight into what is in treasure for
the seekers along the pathless path to the Mystical Lake of Awareness Understanding
and Meditation.

MYSTIC MAST
Swami Anand Neelambar

A mystic mast wanders An ecstatic rapture of fervent desire

through the tempest That pulsates to a rhythm unknown.
Seeking the tavern
to obtain the ambrosial wine. Bellowing an exotic chant, a mantra
That haunts the night like a sleepless owl.
Just for a mere sip he risks his life.
Roaming through this blizzard. Only those freed of lust can hear this rue
Of a heart separated from itself.
In his heart is a tufan
That can only be quelled Mad he must be to love so deeply
When he sees his beloved. Another whom he cannot see.

Drunk he must approach her Just a shadow in his dream

For sober he will falter Yet he pursues desperately.
And not be able to sing his heart’s song.
A maddening cry of pain and sorrow Who is there to fathom
Of the torments of the cruel world, The yearning of this mast?
That has left him broken and bruised.

But according to me, Coleridge was authentically a mystic poet. He simply said, “I never write anything,
I only allow existence. At this point existence stopped, what can I do? I cannot manage to complete the
poem. If existence wants to complete it someday, it will be completed; if not, it is not my concern.”

He completed only seven poems, but even seven poems have made him one of the greatest poets that
have ever lived on the earth. His poems give the sense that they are coming from beyond. He is just a
receiving center, he is not a composer, and he is not writing them. He is just in the hands of existence...
perhaps a fountain pen, but the hands are cosmic.

He was courageous enough. It needed immense courage to see thousands of poems gathering which
could be completed – and he was capable of completing them. But he tried a few times and he found out
that the one line he composed was dead, and the other lines which had flown through him, had a life of
their own – they had a heartbeat.
Basho’s Haikus - OSHO
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