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sufi ways - gebat (prayer), sohbat, zikr, hazra, langar

To realise the truth you must follow the way towards the spirit. This is not
possible without a guru ie a guide or a mentor.

Sri Sri Babaji is an avadhoot, a kalandar, a fakir who searched to find a way
towards understanding the meaning of the Spirit. He has developed his own way to
reach the Sublime Spirit. For Sri Sri Babaji, the spiritual quest and inner
traveling is the goal to self-discovery. He connects people to their inner selves
thus empowering them. His way is a journey of the seekers to approach the inward
reality. He teaches to celebrate life as the sublime wanted us to be.
Sri Sri Babaji's order does not have established ceremonies or a specific way of
dressing, except for on certain occasions. We always think and talk about love,
peace, friendship and kindness. We are free in our individual lives. We have the
answer to the most important question that humans ask. What is my purpose? We know
what we want, how beautiful life is. Our actions and beliefs are in harmony with
each other and we practice what we say. We seek the truth with the guidance of Sri
Sri Babaji on a path of love, compassion, equality, friendship and freedom.
Our order is neither inherited nor do we convert people. One is free to follow his
own faith. The only pre-requsite is a heart full of love and the zeal to serve
others. If you want to be a part of us you are required to visit Sri Sri Babaji. If
he decides that you have arrived at a point of certainty, then you automatically
become the circle of brotherhood. Those accepted as part of our congregation are
free in their social activities and in their decision-making. As a free-spirited
individual our aim in life is to achieve love, peace, freedom, calmness and
security. We are needed to manage our own life in step with divine intentions,
peace and enlightenment.
We are a tight-knit community that enables us to respond to the needs of our fellow
brother. As Sri Sri Babaji's followers we never question or criticize his
teachings and compare his leadership. Being a part of Babaji's order is a matter
of heart. We love babaji and visit him because he is our teacher and guide. Sri Sri
Babaji's teachings demand us followers to love every living being, and serve all
souls -- hence Sarvatma Seva. You must have unconditional love to be a part of Sri
Sri Babaji's order.

We are preparing ourselves for the Nagpur Conclave. Any help from groups and
individuals would be appreciated. Kindly drop in a line at mails.dywf@gmail.com
with your mobile no. and name. It is our obligation to ensure that food wastage is
totally avoided. Please protect food from getting wasted. A large number of people
are struggling for two square meals a day.

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To realise the truth you must follow the way towards the spirit. This is not
possible without a guru ie a guide or a mentor.

Sri Sri Babaji is an avadhoot, a kalandar, a fakir who searched to find a way
towards understanding the meaning of the Spirit. He has developed his own way, as
the way towards the Sublime Spirit. While the spiritual quest and inner traveling
is not limited to anyone culture, for Sri Sri Babaji, the goal is self-discovery
and his way is a journey of the seekers to approach the inward reality.

Sri Sri Babaji's order does not have established ceremonies or a specific way of
dressing. Except for on certain occassions. We always think and talk about love,
peace, friendship and kindness. We are free in our individual lives. Although we
stay away from governing, but we do stand up to injustice. We have the answer to
the most important question that human beings ask. From where do I come? For what
did I come? Perhaps our difference with others is that we know what we want, how
beautiful life is and why we are alive. Our actions and beliefs are in harmony with
each other and we practice what we say. We seek the truth with the guidance of Sri
Sri Babaji on a path of love, compassion, equality, friendship and freedom.

Our order is not inherited and neither do we proselytize (convert). If an


individual wants to join us they are required to visit Sri Sri Babaji. If he
decides that the person has arrived at a heartfelt certainty, then he or she is
able to join our circle of brotherhood. Those accepted as part of our congregation
are free in their social activities and in their decision-making. As a free-
spirited individual our aim in life is to achieve love, peace, freedom, calmness
and security. We are needed to manage our own life in step with divine intentions,
peace and enlightenment.

We are such a tight-knit community that this closeness enables us to respond


quickly to the need of our fellow brother. To defend the sanctity of our beliefs
we stand up as long as we are alive. As Sri Sri Babaji's followers we never
question or criticize his teachings and compare his leadership. Being a a part of
Babaji's order is a matter of heart. We love babaji and visit him because he is our
teacher and guide. Sri Sri Babaji's teachings demand us followers to stand up to
injustice; we never forget that the other side is human, too. They might do
something out of ignorance, so we hold off. You must be humane to be a part of
Babaji's order. How you dress and what job you do makes no difference.

Thus, babajis teachings necessitates taking a step from the world of possibilities
to the Eternal world, from the finite to the infinite to discover the Divine within
and without; to find the macrocosm of Self within the microcosm of one�s self.
There are many methods that may be used to assist in discovering the inner meaning
of reality. Some find purification, abandonment of the world, the resistance of
temptation, and reliance on the will of the Divine to be a way to discover reality.
Others find meditation, prayers, and service as ways to find salvation. But for
Babaji He has found it in serving others.

many of these practices and teachings of the inner journey of the schools of
spirituality and faith found their rightful place in the book of cultures.

Many such systems emerged as a reaction towards the immorality of social conditions
and the degradation of the established forms of religions. They arose in rebellion
against the leaders� fascination and desire for wealth and unlimited personal
power, and in revolt over the cultures of self-indulgence that brought such leaders
to the fore. This may be one of the reasons why most inner schools of religions
have focused on piety, virtue, compassion, abandonment of the world, and freeing
one�s self from the temptations of the world.

But merely to rebel against the world and turn inward is not enough. It may reveal
spiritual advances, and it will bring a certain measure of inner freedom to the
individual ; but mere introspection cannot discover the truth of religion, any more
than meditation on nothing can lead to the understanding of Being.

Those teachers left their teachings as a gift among their students and those later
generations who were interested in the pursuit of the Divine knowledge. These
teachings are not labels or titles but the way, the teachings of those teacher. One
cannot confuse the teachings of a teacher with his or her name. A student must have
the honor to preserve the teachings of a teacher. Sometime we have seen that later
generations might have gradually paid more attention to the names of the teachers
rather than their teachings-the meaning of tarighat, the way, a way towards
understanding the Divine.

The Way
The search for an answer to solve the mystery of God and to understand the
relationship between the human being and God has an ancient history. Every culture
and every era has searched for answers, according to its scope of understanding and
its fund of knowledge. The diversity of the world�s peoples and cultures has
colored the results of this search, and as a result many different answers have
been proposed. But when the human search for the Divine and its understanding steps
back from the material world of sense perception, with all its limitations of time
and place, and is directed instead toward an inward search, an inner quest to
witness such understanding, then many similarities in method emerge between very
different religions and belief systems.

The different systems of spirituality and religious belief have developed an


esoteric dimension to their approach to solve the question of the Divine. They have
crafted systems of an inner traveling as a way to understanding the reality of
Being. This esoteric dimension reflects the dissatisfaction that conventional
descriptive metaphysical theories of religion engender. No matter how much one may
theorize from sense perception, no matter how carefully one may reason in
constructing abstract systems of metaphysics, the spark of life remains elsewhere,
for it is only to be found within. Typically, the esoteric dimension of religions
has focused their search towards the practice of the ways of understanding, rather
than reading and talking about them.

As history progressed, civilizations developed, and theories and practices found


their chapter in the book of humanity; many of these practices and teachings of the
inner journey of the schools of spirituality and faith found their rightful place
in the book of cultures.

Many such systems emerged as a reaction towards the immorality of social conditions
and the degradation of the established forms of religions. They arose in rebellion
against the leaders� fascination and desire for wealth and unlimited personal
power, and in revolt over the cultures of self-indulgence that brought such leaders
to the fore. This may be one of the reasons why most inner schools of religions
have focused on piety, virtue, compassion, abandonment of the world, and freeing
one�s self from the temptations of the world.

But merely to rebel against the world and turn inward is not enough. It may reveal
spiritual advances, and it will bring a certain measure of inner freedom to the
individual ; but mere introspection cannot discover the truth of religion, any more
than meditation on nothing can lead to the understanding of Being.

Those who search to find a way towards understanding the meaning of the Divine have
developed their own way, their own tarighat, as the way towards the Divine. Their
conceptions of the Divine differ. Yet it is of no surprise that many religions and
belief systems focusing on inner traveling as a key to understanding God have found
a degree of common ground ;for example, in monotheism, the realization of the
wholeness of Being ;as well as similarities in practice differences make them
independent and distinct from one another. The way that a person, a culture, or a
nation develops the discipline to achieve given goals set in that religious belief
system is tarighat, a journey taken by a traveler towards a destination. The
ultimate destination can is to arrive at the gateway of the Real, the Truth, the
Divine.

While the spiritual quest is a quest beyond national heritage, and inner traveling
is not limited to anyone culture, yet Sufism was born from Islam, Zen developed
through Buddhism, gnosticism from neo-Platonism through Christianity, and the
Kabala from Judaism. Even though these and many other spiritual quests have
similarities to one another, they are nonetheless also quite distinct from each
other.
For a Sufi, the goal is self-discovery, and tarighat is a journey of the seekers
stepping away from the covering of the self to approach its inward reality. Thus,
tarighat necessitates taking a step from the world of possibilities to the Eternal
world, from the finite to the infinite to discover the Divine within and without;
to find the macrocosm of Self within the microcosm of one�s self.

There are many methods that may be used to assist in discovering the inner meaning
of reality. Some find purification, abandonment of the world, the resistance of
temptation, and reliance on the will of the Divine to be a way to discover reality.
Others find meditation, prayers, and service as ways to find salvation.

During the course of history there have been many teachers who have found the way
and applied the meaning of tarighat to their searching. Just as one grows in
learning and wisdom, one also assumes responsibility for teaching and guiding ones�
society, so also these teachers began to teach and educate others of the ways
towards the Divine, Allah, the Compassionate and Merciful. As time passed, many
people gathered around them and a center of teaching emerged. Those teachers based
their teachings on the principles of their own discovery and their understanding of
the Divine. They taught a way towards Allah to those who were capable of
understanding that way. Thus, their teachings were based on the principals that
they had found and understood in order to be successful in their understating of
Allah and the inner path.

Those teachers left their teachings as a gift among their students and those later
generations who were interested in the pursuit of the Divine knowledge. These
teachings are not labels or titles but the way, the teachings of those teacher. One
cannot confuse the teachings of a teacher with his or her name. A student must have
the honor to preserve the teachings of a teacher. Sometime we have seen that later
generations might have gradually paid more attention to the names of the teachers
rather than their teachings-the meaning of tarighat, the way, a way towards
understanding the Divine.