Vous êtes sur la page 1sur 59

TM

A DOWNLOADABLE E-MAGAZINE
Vol II * SEPTEMBER 2009 * Issue IX
Meditation leads to Ultimate Flowering
Introducing various Masters & Dimensions of Spiritual Sojourn
www.taoshobuddhameditations.com
MEDITATION TIMES
A Downloadable Monthly E-Magazine

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


In This Issue
Editorial
Tasawwure Sheikh Introduction
What is Tawwajzoh?
Shrine of Maulana Jajaluddin Rumi
Maraqba I Rumi
Maraqba I Naqshbandi
Love the Ultimate Way to Relate
Maulana Rumi the Sum of Spirituality
Souls Call to Answering Soul
Tasuwwure Sheikh an Excerpt
Meditation The Ultimate in Healing
Mahdevi Verma Pain is Transcendence
Holy Places and Shrines - Pictorial
What is Tasawwure Sheikh?
Mystic Mast
Links to LIVE Meditations and other available
works of TAOSHOBUDDHA

For Queries, Comments, and Suggestions and to submit
Contributions, you can email the following persons:
Taoshobuddha: taoshobuddha@gmail.com
Swami Anand Neelambar avatar411@gmail.com


You can also visit
www.youtube.com\taoshobuddha01
www.scribd.com\taoshobuddha
www.scribd.com\avatar411

Also you can check the blog at
http://bodhidharmameditation.blogspot.com/
http://www.taoshobuddhameditations.myeweb.net/
http://meditationtimes.myeweb.net/


In our Next Issue
AASHIYAAN

Click on image for website
MEDITATIONTIMES
PublishedbyTaoshobuddhaMeditations
Trinidad,Westindies
EDITORIAL

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 Sufis main tenets is
Tasuwwure Sheikh Reminiscence of the
Masters. Tasawwuf is a branch of Islamic
knowledge which focuses on the spiritual
development of the aspirant the one seeking
ultimate dissolution fana. It aims at purification
of the heart and the development of God
consciousness. The essence of Tasawwuf is the
transmutation of consciousness from seeking
delights in sensuous titillations into the pure joy
of intoxication with the wine of the mystic.
Sufis are very simple and down to earth people.
As indeed spirituality is the very core of mans
essential nature so simplicity is the essential core
of Sufism. And in this issue of Meditation Times
we highlight some aspects of this most sublime
path.

Feed your heart on the love of God
That you may become immortal
And your face illumined with divine light!!!

RUMI MASNAVI II: 2442

Sufism is the inner core of the spiritual quest.
The dregs and dross are removed and pure love
remains. The Sufi approach is one of awe and
wonder at the marvels of the Creator Who is
dissolved in His Creation. One cannot come to
appreciate Sufism without being transformed by
the very desire to know what Sufism is. To know
the Sufi way is to become a Sufi by the very
process of knowing. But Sufi is about love not
knowing, at least not intellectual knowing.

The Sufi path is riddled with mysterious
parables and mystical insights into very ordinary
things. When one begins to inquire who is a Sufi
then the lamp of knowing is lit. When this flame
becomes a burning passion that cannot be
quelled until the heart dances with ecstasy at the
mere thought of the Beloved, only then the
search is over.
A Sufi is mad. Mad for the Beloved. Mad
because he has left the arms of world to embrace
the open sky without a thought for tomorrow.
A Sufi is a moth that dies in the enamouring
flames of dissolution. He must not only see the
Beloved, he must die in the presence. Only such
a death reveals what is truly worth living.
A Sufi is one who has died for the world and is
reborn into the paradise of heaven on earth.
Where a Sufi lives that place is the mythical
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
last stages of spiritual evolution will get such a
grace.
Such an opportunity is being made available
through Meditation Times. To merely even read
this work is to be touched by a presence from the
Beyond, to be uplifted by the hands of the
Divine into the realm of Masters where grace
descends as the wine of mysticism.

T

TASAWWURE SHEIKH

To rise above narrowness,
Narrowness of all kinds, religious,
And of other nature is the very essence,
Very essence of Spiritual Knowledge or Marifiat!
Sheikh Ramchandra Lala Ji

The fragrance of your love came and waltzed through
my heart. It left me torn and broken with the memories
that now haunt my mind. Your silent song keeps
echoing in my heart and makes me restless searching for
this enchanting melody that reverberates throughout
my world. My heart cant compel you to stay. But my
soul longs to drown into your pristine presence. How
can I resolve this dilemma? Will I ever feast my thirsty
eyes on your exotic, celestial beauty again? Or shall I be
forever seeking the beloved?

In deserts I roam like a wandering dervish. In the
aashiyaan I lingered awaiting your return. In desperation
I entered the tavern and drank till intoxication. The
wine vase has become empty and the heart drunk. But
still my thirst is not parched. Only your sweet caress can
quell the burning desires of my soul, and satiate the
torments of my heart.
Lotus from the Moon Anand Neelambar

This work is the overflow of a heart intoxicated with
remembrance of a Master Sheikh Mahatma Brij Mohan
Lal and his consort Shakuntala Devi.

It is unique in its approach and execution of the subject
matter. Herein we find a bridge between the generation
gap in this realm and the realm beyond. The silsila
created by Sheikh Mahatma Brij Mohan Lal continues to
waft its nisbet, fragrance throughout the amta-sphere
energy field surrounding a Master.
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

hands, the glow on his innocent face shall surely take
you back to the radiant face of the Sheikh.

This work has the potential to transport you beyond this
realm and lift you into the divine placenta of satsangh
with the Sheikh Mahatama Brij Mohan Lal.

Rare indeed and most blessed are we who have been in
the time when such a grace is overflowing. The flow of
direct current is most potent and the touch of the Master
via the pen of Sufi Lakshmi Sahai brings us in face to
face contact with this divine electricity. With a shock
that can only jolt the heart into awakening from its
kumbhakarnic slumber. Long have we been waiting and
fell asleep during the process.

This work comes as the final benediction of the
illumined Sufi Lakshmi Sahai as a gift from the
unknown to guide the despondent and aspiring
humanity out of the throes of worldly affairs; and to
offer a ray of transformation.

I wish to thank sheikh Taoshobuddha for his efforts in
translating the manuscripts of Sufi Lakshmi Sahai into
lucid English that is palpable to the reader. I wish to
acknowledge the contribution of Maulwi Jalaluddin
Ahmad Ar Rowi of Malaysia for his wonder and
inspirational foreword to this monumental work.

And most of all my gratitude goes out to you, the
readers who have the interest and longing to remember
the noor-e-illahi.

Subhan Allah.

Allaahumma Sullai Alaa Sayyidina Muhammadiu wa
Alaa Aalihi saidiyana muhammadiu wa warik wa
sallium! Ya Salamo, Ya Hafishu, Ya Kayummu.

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.


awwajzoh is the word of Sufi coinage. No
other path has used such a word yet still
the silence was communicated by Buddha,
Hindu sages down the ages. Whether, any other
path has used this word or not does not say
anything about it.

Tawwajzoh is way of communicating the
experience of dj vu. It is the way to give you the
taste of your being by bringing light into your
inner cave. It is the way to communicate the
magnanimity. It is the way to express the
unheard, unseen, unknowable, unthinkable and
unknown. It is the way to express the experience
of love. It is the way to express and communicate
inner oneness. It is the way to communicate inner
silence. Now there is another word of the same
coinage. This is faiz. Faiz means grace. Both
words belong to the same domain. Tawwajzoh is
the way and faiz is the fruition. When Tawwajzoh
crates grooves within and the light begins to
sustain itself and darkness is dispelled then the
aspirant feels the faiz of the sheikh first and
finally that of Allah swt. Thus these two words go
in togetherness.

Sometimes in life there comes certain moments
that are so magnanimous that no word can
contain those moments. Words fail to express this.
Tawwajzoh is the way to express those moments.
It is the way of silent communion. Nothing is said
and yet still everything is communicated.

Sufism is the esoteric dimension in Islam. It
originated with the tradition of Prophet
Muhammad. Fatima Bint (608-633A.H) is one of
the first women Sufis we trace in Islamic
mysticism. There is an interesting transition that
you notice in her being. While mourning the
Death of Holy Prophet she said, It is not
surprising that whoever catches the fragrance of
Muhammads tomb will never know another
perfume. Destiny injured me with bereavement so
sorrowful, and so dark, that if it had fallen on the
days they would have been turned into eternal
nights.

This is the poetic expression of that experience of
separation. Her expression of this utterance is
Tasawwuf. Poetry and love (Ishq-i-Haqiqi) are
blended together as expression. This is Tasawwuf.

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.

In the process of inward journey when the
aspirant attains to various stages of inner
harmony and then suddenly experiences
something magnanimous. No words can
encompass or express that. Only the silence can
communicate that experience. Know this as
tawwajzoh. Tawwajzoh is the way to communicate
that experience from the sheikh to the murid.
T
Tawwajzoh is the devise or the way to give the
taste of that experience of Noor and love to the
murid. And unless the Noor or light is thrown
into the dark caves of your being the inward
journey cannot begin. Love divine or ishke-haqiqi
is the taste of that unknown and unknowable.
When love touches you for the first time you are
stuck dumb. You have tasted something. But you
do not have words to communicate this. This
experience goes on multiplying. In the beginning
there is duality of the experiencer, (one who
experiences), experienced (that which is to be
experienced), and the experiences (that which
between the two). As the inward journey
continues and the aspirant traverses through
various stages first fana or dissolution is attained.
And the process continues. There is no experience
and nothing to experience. Only experience
remains. This is the stage of fana-fi-allah. It is at
this stage Holy prophet when he returned from
miraj-ul-nabi at masjid al aqsa he has high fever.
He asked Fatima Bint Mad or poet. He was both
in fact.

It is this experience that Nanak had when he
dissolved into river bain and disappeared for
three days. Ego dissolved. He is face to face with
that Ultimate reality. And, after this oneness with
his beloved, Japji Sahib is his message or you can
say the way of expression of that inner oneness or
bliss or suroor. This is Tawwajzoh in poetic
expression. It is in that experience of oneness Holy
Quran dawned on Holy Prophet. This is
tawwajzoh of the holy Prophet. Tawwajzoh is the
fragrance of the being of the one who has
experienced the state of suroor or bliss.

Whenever word fail, all visible and known
methods of communion fail to express the
experience of suroor then silence is the only way.
Tawwajzoh is that silent communion.

Through silence the sheikh gives you the taste of
that experience. This is the only way to bring the
remembrance to you. This is the only way to
begin your inward journey. For tawwajzoh to
work in you, love for the sheikh and trust is
essential. Without this your doors remain closed
to Noor-e- ishk.

The present day murid is plagued with inner
conflict and duality. The energy has settled in the
mind. First this energy has to be brought at the
heart center so that the process of inward journey
can begin. Because of inner noise and the clatter of
the mind silence cannot be deciphered. As a result
first a sheikh has to transform this silence into the
words. And then using the words, energy field,
lovingness, and compassion create a melody that
can bring the energy from the mind to the heart
center. When the melody touches the aspirant it
continues to linger like the dissolving notes of a
sweet melody. It then begins to create grooves in
your consciousness. Noor-e-ishk can now begin to
work in you. This is tawwajzoh of the sheikh.

This is what I am doing by creating more and
more melodies through such guided meditations
so that you are drawn to your inner being. These
guided meditations are like clarion call. And once
you hear this melody your foot step will be drawn
to this melody even without your efforts. You will
begin to search for the source from where this
melody is overflowing. Your mind cannot resist.
You are drawn to that. You reach in search of that
stream. Only then your inward journey begins.
And unless the sheikh can create such a melody
your journey cannot begin.
This is tawwajzoh the way of communicating the
inner silence from the one who has experienced
within to the murid one who has now begun to
aspire for that.

The way to take the murid to the state of suroor
is Tawwajzoh.

SHRINE MAULANA JALALUDDIN RUMI


PICTURES:courtesyLARSJENSEN,SWEDEN

RELICSHOLYPROPHETBEARDOFHOLYPROPHET

PLAQUEATTHEENTRANCETOTHRSHRINEJALANUDDINRUMI
PlaqueattheentrancetotheShrineofRumiimplies

SHRINEJALALUDDINRUMI,KONYA

SHRINEJALALUDDINRUMI,KONYA
ThisplaceisfullofLoveandallpersonswhocomeherewillbetransformed.






































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

araqba 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!

Indeed Maraqba is mystical. You are now
entering the realm of the unknown and
unknowable. There is nothing that is familiar.
Yet still there is joy of an unknown nature.
M
Rumi takes you through this unchartered realm
of meditation that is mystical.

It was a fair orchard, full of trees and fruit
And vines and greenery too. A Sufi there
Sat with eyes closed, his head upon his knee,
Sunk deep in mystical meditation.

Drown in the beauty of this unchartered realm
of the unknown and unknowable. Certainly you
will attain to that which is beyond time and
space. And still blissful is that realm.

It was a fair orchard, full of trees and fruit
And vines and greenery too. A Sufi there
Sat with eyes closed, his head upon his knee,
Sunk deep in mystical meditation.

The Sufi sits in that orchard meditating.

Why, asked another, do you not behold
These signs of God the merciful displayed
Around you, which He bids us contemplate?

What a beauty. Allow the beauty of this
composition to ooze into your being. The sheikh
in Rumi gives instructions the first lesson in
maraqba.

Why sit in that position naturally you may
enquire. The orchard, the vine and greenery are
all signs of God. These are the manifestation of
Gods mercy displayed around you. And why
did He display such signs? Mind wonders!
Mind really wonders, why such a display?

He bids us to contemplate!

Really indeed! He bids us to contemplate!
Indeed He does so! It is now up to you to
contemplate.

The signs, he answered, I behold within;
The signs Sufi answered, I behold within!
These are not mere words. Instead these are
various muqamats or stages in maraqba.
Maraqba is turning within. The reality lies
within. And outside is mere reflection of that
reality within.

Inward journey continues. The murid journeys
through various stages. Pauses for a moment
and continues on the journey. The sheikh takes
you through the inward journey.

Without is nothing but symbols of the signs.

All that you see around is indeed a mere
reflection of inner symbols. As the energy or
Noor moves through various centers of your
being a holy place is created within. Human
body has 68 such centers within. These are holy
pilgrimages. What you see outside as holy
places are indeed the reflection of these inner
centers that a murid journeys through during
maraqba.

Allow the journey to continue

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.

Sojourning deep within the mind wonders:

What is all beauty in the world?

Mind wonders. What are all these images
outside? The solemnity of the heart overflows:

Like quivering boughs reflected in a stream,
Of that eternal orchard which abides
Unwithered in human hearts.

This is it. The Ultimate!

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


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
W
yh fUbne vale khte we jaee maEj fuba de tU)a< kae
vh maE j 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!
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 Divines 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
S
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
Quran, 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 fathers side and of
Abu Bakr (r) on his mothers. 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 Mashaaikh
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 12
th
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 others 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.

ove is the fragrance of your being. It is a way
of communion with the unknown and
unknowable. Love is the Ultimate way to
Relate.

Love is not a relationship. You cannot give it a
name, form, shape or anything finite.

Love is an unseen but realized truth. When it grips
you are overwhelmed.

It comes from the unknown and unknowable. Gives
you the taste of your being! And before you become
aware of it disappears.

Love relates. Love is a way to relate to sentient and
insentient beings. Love is awareness. Love is a way
of life. Love it understanding. Love is your being.
Love is the way to manifest your being.

Certainly love is not a relationship. A relationship is
something finished. A relationship is a noun. The
full stop has come. The honeymoon is over. Now it
is no more joyful. No more enthusiasm is there. It is
all over.

Yet still you can carry it on like the dead corpse.
Life moves on just to keep your promises alive. You
can carry it on because it is comfortable, convenient,
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
finished, and closed. Relationship means the flower
has blossomed and now withered. Love is never a
relationship. Love is the ultimate way to relate. It is
always flowing. Love continues to flow until the
river of life merges into the ocean of life. It is always
a river, flowing, unending.

Love knows no full stop. Love is continuum. Loves
honeymoon begins but never ends. It is not like a
novel that starts at a certain point and ends at a
certain point. It is not a flower that you smell once
and throw away. It is not like a book that you read
once and close it. It is an ongoing phenomenon.

Lovers end, love continues. It is a continuum. Love
is a verb, not a noun. But we replace the beauty of
relating to that of relationship. This is the agony and
the misery of man.

To relate in love is insecure. To relate through love
is difficult. To relate through love needs courage,
understanding, meditativeness. And relationship is a
security. Relationship has a certainty.

L

Relating is just a meeting of two strangers. Maybe
just an overnight stay and in the morning we say
goodbye. Who knows what is going to happen
tomorrow? And we are afraid. Therefore we want to
make it certain. We want to make it predictable. We
would like tomorrow to be according to our ideas.
We do not allow love freedom to have its own say.
So we immediately reduce every verb to a noun. Or
relating to relationship!

You are in love with a woman or a man and
immediately you start thinking of getting married.
Marriage is a legal contract, a social contract.
Marriage secures many issues. However one thing
that marriage does not secure is love.

Mind brings law into love. Love is brought into
limitations. Its wings and freedom is curtailed.
Remember I am speaking of love as Energy way of
relating and not relationship. When a Buddha
speaks of freedom in love baser mind immediately
misinterprets it as freedom in Love relations. Love
is embodiment of Truth. And love relations belong
to baser mind and the domain of the physical.

The law comes into love because love is not there. It
is only a fantasy, and you know the fantasy will
disappear. Before it disappears settle down, before it
disappears do something so it becomes impossible to
separate.

In the world of buddhas, with more meditative
people, with a little more enlightenment engulfing
the earths horizon, people will love, love
immensely, but their love will remain a relating, not
a relationship.

And I am not saying that their love will be only
momentary. There is every possibility their love may
go deeper than your love. Certainly it will have a
higher quality of life. Love then may have something
more of poetry and more of God in it. And there is
every possibility their love may last longer than your
so called relationship. But it will certainly not be
guaranteed by the law, by the court, and by the
policeman.

The guarantee will be inner. It will be a commitment
from the heart the deepest core of your being.

It will be a silent communion. If you enjoy being
with somebody, you would like to enjoy it more and
more. If you enjoy the intimacy, you would like to
explore this intimacy even more and more by going
deeper and deeper and thus reaching the
unfathomable depth of the being.

Remember love takes long to blossom. It is not like
wild flowers that mushroom during the rainy or the
spring season. And there are a few rare flowers
which bloom only after long intimacies on the tree
of love.

There are seasonal flowers too. As soon as there is
sunrise of love, these blossom and wither away no
sooner than they appear. They are gone forever.

There are flowers which take years to blossom. Also
there are flowers which take many years to come.
The longer it takes, the deeper it goes.

But this requires a commitment from one heart to
another heart. From one being to another! This need
not even verbalized. To verbalize love is to profane
it. It has to be a silent commitment! An eye to eye! A
heart to heart! A being to being! It has to be
understood at the deepest core of your being
meditatively but not said. Remember love
pronounces aesthetic beauties through silent
gestures. It is an unseen but realized truth.

Love gives the smile of innocence to a child. Love
gives wings to the birds to float in the infinite
horizon of the being. Love expresses mystically
through a Rumi. Love is the essence of your being.

But man cannot trust him selves. It is easy to trust
the priest and the law more than trusting ones own

inner voice. It shows such people cannot trust their
love. However certainly they trust the law.

Therefore forget all about relationship. Learn how to
relate. Learn how to relate to the flowers, plants,
river, mountains, breeze, the rustling of breeze
through the tree leaves, smile of the innocence,
silence of the mind, and the gestures of the being.

Once you are in a relationship you start taking each
other for granted. That is what destroys all love
affairs. The woman thinks she knows the man, the
man thinks he knows the woman. However in
reality nobody knows either. It is impossible to
know the other. The other remains a mystery. And
to take the other for granted is insulting,
disrespectful to the being.
To think that you know your wife or husband is
very ungrateful is basically wrong. How can you
know the woman or the man?

Man and woman are processes. A continuous
process of change or transformation! They are like a
river of consciousness that is flowing innocently.
Never consider man or a woman as things.

The woman or the man that you knew yesterday is
not there today. One without who, sun never rose in
your life. Now things have changed. The same
person creates no more ripples in you. So much
water has gone down the bridge.

He or she is somebody else! Totally different! Relate
again! Start again! But never take it for granted.

Remember the man or the woman that you slept
with last night is different. Consciousness is flow.
And man is consciousness. Therefore look at his or
her face again in the morning. He or she is no more
the same person. Much has changed. Much water
has flown.

Remember just as you cannot enter the same river
twice, so too, you cannot relate to the same person
in the same way. Man is a flow not something
static or dead. Incalculably much has changed. That
is the difference between a thing and a person.

The furniture in the room is the same. It never
changes because it is dead article for use. But the
man and the woman are no more the same. They are
alive. You cannot use them as commodities. Explore
again! Start again. This is the way of relating.
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
others 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.

That is the joy of love. This is the exploration of
consciousness. The moment you relate, and do not
reduce it to a relationship, then the other will
become a mirror to you. Relating is divine.
Relationship is worldly. Exploring your beloved,
unaware of the fact you are in reality exploring
yourself too.

Getting deeper into the other! Knowing each others
feelings, thoughts, deeper stirrings, you will be
discovering your own deeper stirrings as well.

In relating lovers mirror each other. And then love
becomes a meditation transcendence.

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...


ne day near about 800 years back in time
the sun was rising in a town called
Konya in the land of Rum. A pious
Mullah (priest of Islam) lived in this town.
However he was also a very proud person, since
he had very good intellectual knowledge of the
Islam and he was a very important Mullah that
taught the Koran to a lot of disciples.

Once when he was studying the holy book of
Koran, an old man passed by! The old man
asked him: "What does this book contain, since it
O
draws your attention so much?" The Mullah
looked at the old man, who seemed to be a poor
and old illiterate man that had little knowledge.
Due to his own ignorance and arrogance the
Mullah answered: "It is nothing that you would
understand anything about, even if I told you"
The old man grabbed the book (of the holy
Koran) from the hands of the Mullah and threw
it into water well. After a while the old man
took up the book from the water well. But
instead of being wet, the book was dry like a
desert, indicating that this Holy book of
intellectual knowledge contains no water of life
and no spirituality. The old man told: And
about this (miracle) you understand nothing.

The Mullah was amazed and understood that
this old man had some secret knowledge that
could not be found in any holy book of the
world. He followed the old man to a house. He
went inside the house and when he came out of
the house several days later he was a changed
person forever. The old man was Shams al-Din
of Tabriz (the sun from Tabriz) and the Mullah
from Rum was later to be known by the name
Maulana Rumi. This is the story of how
Maulana Rumi met his Master, the Sun from
Tabriz.

The spiritual point of this story is that the holy
books speak about God, but God is not to be
found in these holy books. The holy books are
all dry, even if you put them in water; it does
not contain any water of life. Only the true
meeting with God is true spirituality. Word does
not count; the practical experiences of the soul
speak louder then words.

Once, a student came to his teacher. He had a
book under his arm. The teacher asked him:
What is it? He said: Teacher, it is a book that
shows how water is made. Smiling, the teacher
said: Will you squeeze some of the leaves of the
book and see how many drops of water will
come out of them? So by reading, reading and
reading about water, one can die of thirst. The
scriptures speak of God; they speak of what the
Masters had experienced in their life with God;
and that is all. But those experiences can only be
experienced within your own self, not in books.
So unless you have the same experience
yourself, you cannot become Spiritual, even so
you may be reading Holy Books for hundred
and thousands of years.

When the Sun from Tabriz appeared in the land
of Rum he enlightens the Mullah of Rum, who
in turn became a changed person forever. It is
only an awakened Soul that can rouse us from
our deep slumber. It is only the lit candle that
can light the unlit candle. Only when such a
Soul is met, we can be coloured in the same
colour. Life comes from Life as Light comes
from Light. So the Sun of Tabriz created the Sun
of Rum. Once Maulana Rumi merged in the Sun
of Tabriz he himself become the Sun.

After this episode happened Maulana Rumi
never opened a Holy book again, since he
himself had become the living book of truth.
Being a source of the inner experiences of God,
he was no more depended on dry intellectual
knowledge and book knowledge. The holy
books is only the recordings of the experiences
of the past masters written in ink, but their
experience with God has to become our own
experiences, otherwise these words are of no use
for us.

The knowledge of heart is not learned from
books. The sun of Tabriz was convinced that
even if a man lives six thousands years and
learned from books it would not be equal to
Divine Inspiration gained through being united
with God for one moment. So we need to come
in contact with someone that can give us the
same experiences that our Master have. One
gram of practice is of more value then a ton of
theory. The truth is the highest, but still Higher
is true living.

Jesus the Christ declared the same truth: "The
epistle of Christ is not written in ink, but with
the spirit of the living God; not in tables of stone
(like the Law of Moses in the Old Testament of
the Bible), but in the fleshy tables of the heart."
(2 Corinthians 3:3)

When the sun rises everything is seen in its
original condition. In the same way the spiritual
Sun from Tabriz revealed all the inner secrets of
the heart to his beloved disciple. Maulana
Rumis way of life was changed from the
intellectual level to the level of the heart and to
level of the soul. It was a transformation from
the outer knowledge to the internal knowledge.
He became the knower of the hidden values of
life and the secret values of life. Before it was
darkness, but when the sun raises it give birth to
a new day - a rebirth into the spirit.

Maulana Rumi was a changed person and
always remained in a state of intoxication of
love for God. Not an intoxication that makes
you unconsciousness, but an intoxication that
makes you more consciousness and alive. So in
this state of intoxication, he was reciting poems
in the Persia language, which contains all the
secrets of life and death.

Maulana Rumi told: "I am so small I can barely
be seen. How can this great love be inside me?
Look at your eyes. They are small, but they see
enormous things."

The whole teaching of Maulana Rumi could be
summarised by the words of Lalaji Ram
Chandra, whom was a Sufi saint living in
Fatehgarah in India for about one hundred years
back in time (He was a relative to
Taoshobuddha):

God has hidden himself inside your hearts and
exposed you. Hide yourselves and expose God!
This is the real spiritual practise.

It was the words of Lalaji, but I take it as the
words of Maulana Rumi, because it contains the
essence of his teaching.

The night

Hassan of Basra told: I saw a child carrying a
light. I asked him where he had brought if from.
He put it out, and said: "Now, you tell me where
it has gone.

Everything has its own rhythm and once the day
has passed the night is coming. With the
arriving of the night, again it becomes darkness
in the world.

Jesus the Christ said: I must work the works of
Him that sent me, while it is day; the night come
when no man can work. As long as I am in the
world I am the light of the world. (John 9.3)

Jesus was indicting that the living Master is
essential for the spiritual development of
mankind. The spiritual Sun is only rising as long
as the living Master is in the world.

At the age of 66 years Maulana Rumi had
composed several famous compendium of
poetry. These include the Masnavi, Divan-e
Kabir, Mecalis-e Seba, Mektubat and Fihi-ma-
Fihi. It was at this age that he left the physical
body at the sunset of December 16, 1273 A.D.
When the sunset came, the night of the world
again started. That night was named Sebul Arus
(Night of Union). Men of five faiths followed his
pier; it was the first time this phenomenon
occurred.

At the time Maulana Rumi left the body there
were earthquakes for seven days and nights,
indicating that he was a very special soul that
was leaving this earth. When Jesus left the body
it became dark even at the daytime. When Guru
Teg Bahadur (the 9th Sikh Guru) was killed it
became dark at daytime and a sandstorm came.
All those experiences indicate that the night was
coming after those Masters had left this physical
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
SOULS CALL FOR ANSWERING CALL

By Lars Jensens

On the dumb bosom of this oblivious glove
Although as unknown beings we seem to meet
We are not aliens nor as strangers join
We are bound to each other by a causeless force.

Sri Aurobindo: Savitri

Now let us enter the world of mysticism the
world of Rumi.

The book of Masnavi of Maulana Rumi begins
with the following words:

Listening to the reed flute, how it complains,
lamenting its banishment from its home; Ever
since they tore me from my osier bed, my
plaintive notes have moved men and women to
tears. I burst my breast, striving to give vent to
sighs, and to express the pangs of my yearning for
my home. He who abides far away from his home
is ever longing for the day he shall return.

Maulana Rumi describes the pain of separation
from God and the separation from his Master. It is
a call for the beloved to come.

Since the beginning of time, man has always
wondered about his Origin; who he is, from
where he came and where he is going. The
struggle and yearning to know his heritage is
natural and innate in man. It is his Source from
within his own heart calling him back home. The
soul feels the separation from the beloved Lord
and the soul also feels the pains that the mind
gives to her.

There is a Maker; this world did not come out of
itself. This Maker is our Origin and our Source.
We, the Souls, are all made of the same essence as
Him. He is the Ocean of all-Consciousness and we
are the drops of that Consciousness. The
difference between the Soul and God is not more
than the difference between the Sun and its ray.
He is the whole and we are the parts. Being a part
we are incomplete and want to bind us to
something to be whole and complete again. The
drops (the souls) that are separated from the
ocean (God) feel that separation. Due to the
feeling of separation from the Lord; the soul
wants to bind itself to the Lord in order to be
whole and complete again.

However the eyes see everything, but do not see
themselves. We see everything, but we do not see
ourselves. This defect throws us in illusion. We
remain extrovert and not introvert. So due to this
defect in man, we tend to put all our attention
outside and search for the Lord outside ourselves.
When the time past ages upon ages and
incarnation after incarnation all Love for God has
now turned into worldly love called attachment
and lust. All our attention is lost in the worldly
affairs and the worldly play.

If we only had turn our attention inside in our
search for the Lord, the Lord would have listened
to our call. But He is only listening if our call and
cry is genuine and comes from the level of soul.
Just as the reed flute banishment from its own
home call for its return back home.

God does not listen to the loud trumpeting of the
elephants, but He may listen to the whispers of an
ant, if the call comes from the level heart. It is the
love of the soul that draw the Lord to us and not
the loud voices of the mind.

No one can force the Lord to come. He is the
Power that comes when He Himself wants and
He only want to come when we have opened our
heart for Him.

VISIT TO RUMIS 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!

[LarsJensenisworkingasaprojectmanagerinSwedenandhasagraduationinMasterofScienceinEngineering,attheRoyal
InstituteofTechnologyinStockholm.

He tells, "I was born in a country where no one understands spirituality. Hardly any person believes in God in Sweden. Even if this
countryisadesertofspirituality,Ihadaninnerlongingtofindthetruth,sincetheearlychildhood.Iwonderedaboutthemysteryof
lifeanddeath...."]

SHRINEJALALUDDINRUMI

Let us offer a prayer before we enter into the energy field of Rumi. It is spiritual
etiquettethatwhilevisitingtheshrineofamasterweofferoursalutations.Thisisthe
waytoinvoketheTawwajzohoftheSheikh.
2007 was marked as the year of the 800th birth
anniversary of Rumi. A great occasion to
celebrate was planned. To be the part of this
celebration I visit the tomb of Maulana Rumi at
Konya in Turkey.

Maulana Rumi says: When the rose has faded
and the garden is withered, the song of the
nightingale is no longer to be heard.

Rumis word would imply that the God Power
(the nightingale) leaves the physical place where
the Master lived (the garden) when the living
Master leaves the body (the rose has faded) and
spirituality has disappeared from that place (the
garden is withered). So when the Master leaves
the body the God Power also leaves that place
and only physical dust remains, when the people
that remain at the place turned into worshiper of
mammon (the garden is withered and no
spirituality is left).

Whoever, in the case of the tomb of Maulana
Rumi, the fragrance from the rose of Rumi is still
there to be felt even so the Master has left the
body (the rose has faded) and the place has
turned into a museum (the garden is withered).

A Plaque hanging at the entrance to the Shrine of
Rumi welcomes a visitor with a sublime message
that still wafts the fragrance that Rumi reads

This place is full of Love and all people who
come here will be transformed.

I have never seen such a place where different
people from different background come and cry
in silent. For the sensitive and receptive persons
the tears come from the inner core of their hearts.
This does not even happen in Jerusalem or
Bethlehem at the most holy places there. I have
been there and I have not seen it there or at any
other holy places, but I saw it in Konya and I also
felt it there.

There is a reason. I could not understand this
until I read Taoshobuddha mention something
like this as reason for such a feeling.
Taoshobuddha explains this better.

Taoshobuddha has written in the book The
secrets of Bhakti - As narrated by Sage Narad (at
page 159) about how the Bodhi tree had witness
Buddhas enlightenment. The tree remembers
that moment. Anyone who comes under the
same Bodhi tree and meditates - the tree will
radiate an energy field and share this moment of
that experience.

Then what to say about the body of the Rumi?
The body of Rumi was even closer of the
happening of enlightenment of Rumi than the
tree was close to the happening of the
enlightenment of Buddha. The body of Maulana
Rumi gave witness to the meeting with the Sun
from Tabriz, the enlightenment of Rumi and all
other happenings in the life of Maulana Rumi.
Will not that body also radiate an energy field
and share the experiences of those moments with
us? This is what is happening at the tomb of
Maulana Rumi.

For a conscious person, God is always present
and he is not dependent on any outer
circumstances or places. But for people, who are
not conscious, the place like that of Rumi's tomb
in Konya comes like a reminder.

At another palace in Konya there exists another
tomb of what is supposed to be the tomb of the
Sun from Tabriz.

Someone asked me: I have heard that there
exists a place where the sun never disappears.
Then he kept silent and looked into my eyes and
waited for me to respond to his statement. He
asked me since I came from Sweden and it is told
that the sun never goes down at the summertime
in Sweden (at the part of Sweden that is north of
the pole circle). However I know that this person
was referring to the inner sun that always is
shining day and night, even so he pretended to
ask about the outer sun. I didnt give him any
answer, instead I remained dumb.


NAQSHBANDI SUFI SHEI KH HADHRATH BRI J MOHAN LAL (Q) RA AND SHEI KH SHAKUNTALA DEVI (Q) RA

IfNaqshbanditariqatistheholysacrificialfirethenthelifeofsheikhBrijMohanLalisliketheghee(offeringof
clarifiedbuttertothefire)andthelifeofSheikhShakuntalaDeviisthehavansamigri(thecombinedmixtureof
manysacredingredients)offeredtotheholysacrificialfireofthetariqat.Togathertheycompletethewayof
naqshbandiyahtariqat.
jIvn sumn cFa kr hm terI AcRna kre<ge<
jnm jnm hm terI v<dna kre<ge<.
EMBELLISHINGLIFETOBEAFLOWERFORTHYALTERISHALLERELONGSINGTHTYGLORIES!!!

iDp g@ vae saje hStI Daef kr Ab tae bs Aavaj Aavaj hI bakI hE.
LEAVINGTHEFINITEREALMTHEYNOWDWELLINREAMBEYONDTHEKNOWN!!


SHRI NE NAQSHBANDI SUFI BRI J MOHAN LAL AND SUFI SHAKUNTALA DEVI , LUCKNOW, I NDI A







Iklamhajogujraheiteresaath
ChajayezindagimeinmerIbankenoortere
Zindagihopaigamemohabbat
DuyahaiyehimerIrabselamhalamha
Allahhoo,allahhoo,allahhoo
Lamhalamhaallahhooallahhoo!!
Taoshobuddha

Onemomentthatisspentinthycompany
Mayitspreadinmylifelikethylightsublime?
Andlifebethemessageofloveeternal
Suchismysolemnprayereachfinitemoment!
Allahhoo,Allahhoo,Allahhoo
EachmomentAllahhoo,AllahHoo!!!

NearlysixtyyearsagonooreillahishowedmethewayanddirectedmetoaNaqshbandiSheikhBrijMohan
Lal. My cognition was then veiled. Although soul recognized the answering soul across the time on lifes
road,yetstillmindfailedtorecognize.

The sheikh created a bond. With the passage of time the bond has deepened and that remembrance has
assumedtheformofTASUWWARESHEIKH.

Now after60 years I am once again watching the entireepisodeinretrospectcertainevents bringtears 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
blessingindeed.ForthisIamthankfultothesheikhandmybiographerwhowentonforcingmetogointo
thisretrospecteffect.

Nowafter60yearsitisjoyofadifferentkinddifficulttoexplaininwords.Maybemybiographercanusehis
versatilityinwritingtoexpressmygratitudeinwordsforthesakeofthereaderslikeyouall.

NAQSHBANDILAKSHMISAHAI

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 loves 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
connectyoutoyourbeing.ThisworkbeingwithintheSufiframeworkI
havetousetheSufiterminology.

However calling truth, water, air, or all that is existential by different


namesdoesnotchangeitsqualitiesandessence.

Can the quality of Allah Subhan wa Taal will change if you call Him
FatherorBhagwan.Butthehumanignoranceandnarrownessthinks
so.

Asaresultinspiteofsomanyreligiousplacesnowherereligiousnessis
seen.Myeffortistotakeyoubeyondthenarrownessofallkinds.Thisis
thereasonIcontinuetooverflowindifferentdimensionsanddifferent
ways.

TASUWWARE SHEIKH




hjarae< sal nrigs ApnI be nUrI pe raetI hE,
bfI muiZkl se haeta hE cmn me< dIdavr kae$ pEda.

Thousandsofyearshumanitylamentsoveritssagaofmisery,
misfortune,despondencyandcalamity.
Onlythen,somewheresomeoneisborntoresurrect
theerringhumanityoutofsuchthroes.
Andthusbringsserenityandharmony.

ith heart overflowing suroor or bliss and


the NoorIIllahi manifesting through
each word, thought or composition
overflowingIamonceagainheretospeaktoyou.

Each time I speak to you apparently it may appear


slightly a different topic or subject but the inner
contentandtheessenceineachcasecentresonthe
Light of the Being or NoorIIllahi and the process
ofhumantransformation.

In preparing the strategies for the book care was


taken to remain within the framework of the text
Tasuwware Sheikh. Yet still my address is meant
for the entire creation. 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
workbeingwithintheSufiframeworkIhavetouse
the Sufiterminology.However calling truth,water,
air,orallthatisexistentialbydifferentnamesdoes
notchangeitsqualitiesandessence.

Can the quality of Allah Subhan wa Taal change if


you call Him Father or Bhagwan. But the human
ignorance and narrowness thinks so. This is the
reason that in spite of so many religious places
nowhere religiousness is seen. My effort is to take
youbeyondthenarrownessofallkinds.Thisisthe
reason I continue to overflow in different
dimensionsanddifferentways.

The word Tasuwware Sheikh was first coined by


Sheikh Bahauddin Naqshband a thirteenth century
sheikh. Shah Bahauddin Naqshband emphasized
that from now onwards the responsibility of inner
transformation is the joint one of the sheikh and
the murid together. Before him murid was to do
everything.Howeverafterhimtheresponsibilityof
thesheikhis20%andthatofthemuridis80%.

Shagle rafta or Tasuwware sheikh differs from


aspirant to aspirant. It requires constant
awareness and spontaneity. This emanates out of
innerpurity,sincerityandlove.

Dhikr cleans the heart or qulb. Constant


chanting strengthens the inner being of the
aspirants. Tasuwware Sheikh or Shagle Rafta is
aformofDhikr.Justasbreathingistothebody!
Meditation is to the soul! Constant chanting or
dhikr or Tasuwware Sheikh is the breathing of
thequlborheart.Togethertheseconstitutethe
W
SpiritualKnowledgeislikewater,ittakesthecolorandshapeofthe
cup.Allah'sKnowledgeissogreat,thathowevermuchwetake,itis
likeadropofahugeocean.Itlikeavastgarden,howevermuchwe
havecutitisasifwehadcutbutoneflower.
ShahBahauddinNaqshband

SUFI TRINITY. Together these bring


annihilationwithGod.
BahauddintoldhischiefdiscipleKhawajaAlauddin
Attarthatwiththepassageoftimeinnervitalityof
the aspirants is declining. Earlier man could walk
longer distances and now such long walks are not
possible. This prompted Bahauddin to make
certainrelaxationsinthetechniqueofShaglerafta.
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
offerthefollowingprayer:

O benevolent one I know the secret of the one


throughwhomItakecouragetoreachYourAbode,
and on whom You had bestowed such honor. It is
because of this I seek Thy grace and Thy
Indomitable energy so that I may forget all that is
egoistic and all that swerves me from Thy Path
Sublime. This I seek in the name of Bahauddin
Naqshband one on whom Thy grace manifests
eachfinitemoment.

Thispresentworkistheremembranceofabeloved
murid, Naqshbandi Lakshmi Sahai a fanafiul
murid of Naqshbandi Sheikh Sufi Brij Mohan Lal.
NaqshbandiLakshmiSahaiisthesoninlawofthe
sheikh Brij Mohan Lal. The company of the sheikh
broughttransformationinhim.

I had asked him to do this exercise of Tasuwware


Sheikh after sixty years. How he came to the
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
was someresistance in Naqshbandi LakshmiSahai
as the events were unfolding one after the other.
This is quite natural. Human mind resists to
somethingnew.

And now after sixty years being in the company


and connected to the Nisbet of the sheikh and the
tariqatitwasanoccasiontoliveeachmomentonce
again in retrospect. As he was journeying through
those moments there were different expressions.
Sometimes he laughed at his ignorance, rejoiced
thenaggingofthemindhoweverallalonggrace,or
Inayat was flowing like an undercurrent. Tears of
joy flowed all along and other times unshed tears
remainedglitteringthroughtheeyes.
ThiswasnotonlyrelevanttoNaqshbandiLakshmi
Sahai instead the tariqat entails each murid must
go through Tasuwware Sheikh at least once each
dayifnotpossibletoremaineachfinitemoment.

For me to become the pen of someones feelings,


andexpresstheseasonewillfeelandexpress,ifhe
was doing himself was joy and benediction of its
ownkind.

This has been communicated through each word,


syllableandeventsothatyoutoocanenvisionthis
andfeelthegraceofthesheikh.NisbateIllahi,and
thenisbatetariqat.

yh sc hE ik bhut kfvI hE my #s sakI kI


r<g la@gI gr sasae< me< %tr jane dae
Yehsachhaikibahutkadvihaimaiissaaquiki
Ranglayegigarsansonmeinutaraanedo!!

YESINDEEDTHEMYSTICALWINEOFTHIS
BREWERISBITTER
ALLOWITTOENTERWITHIN
CERTAINLYITWILLTRANSFORMYOU!!

Thisworkcomestoyourhandasacontinuationof
the process of transformation that began with
Allah Subhan wa Taala via the Holy Prophet and
theentiretariqatandNisbeteIllahi.

%skae gane dae Apna gIt mere haeQae< se
AaEr muHe gungunane dae %ske sNnaqe kae.

Uskoganedoapnageetmerehothonse
Aurmujhegungunanedouskesannateko!!

LETHIMSINGHISSONGETERNALTHROUGHMY
LIPS
AND LET ME ECHO HIS ETERNAL SERENITY
ERELONG!!
AlhamdilAllah!SUBHANALLAH!

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
Dr. C. H. RAMNARINE MBBS
MEDICAL PRACTITIONER
ALTERNATIVE MEDICINE
Dr. C.H. Ramnarine popularly known as Harry is a
renowned physician in Trinidad, whose light has
spread to the wider communities in Canada,
Caribbean Island, South America, and United
States. A medical practitioner for 33 years, he has
dedicated his time to ALTERNATE methods of
healing. He is a blend of ancient techniques and
the modern scientific techniques.

I am very pleased to be given this opportunity by
my good friend Brij Saksena - TAOSHOBUDDHA
as you all call him, to write about the Author, his
book, the quality of the audio and video
meditations and the art of healing.
I fully agree with the author when he says, and
the saying appears on the title of the book:
Do not treat the disease,
instead treat the patient!
The disease and the patient are not separate.
Sometimes disease comes to man other times he
attracts the disease. But most of the time the
disease and the man are one and the same. And
unless you treat the patient healing cannot occur.
In thirty three years of medical practice I have
followed this tenet in treating patients. As a
medical practitioner I have found that allopathic
medicine does not have answers for many
questions that medical doctors have to face while
examining and treating a patient. I have to seek
alternative methods.
In my search over the years I have explored many
methods and techniques like aromatherapy,
flower essences, homeopathy, Ayurveda and
other native healing practices. I have explored
almost all the possibilities to bring about inner
health to the patients. This could not happen until
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
dimension. When disease symptoms are no more,
something grows from within and this is known
as HEALTH.
As the title MEDITATION THE ULTIMATE IN
HEALING reflects, the book is the outcome of the
insights and deeper understanding of someone
who has explored deep within an unfathomable
treasure or reservoir. He has also a tremendous
capacity to transfer such inner experience to
others as the process of healing.
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.
However, I was very impressed when I looked at
the text and was even more so when I listened to
the audio part of these meditations! I listened to
them several times sometimes in deep
meditation. My purpose was to analyze these
audio and their role in healing.
The various categories of body meditations, mind
meditations, balancing the mind and meditation -
the ultimate are all beautifully planned for the
beginner as well as the experienced meditator.
The author refers to breathing as the alphabet
of the body. It is an appropriate statement and a
natural beginning of the process of healing! If one
can correct the breathing many ailments vanish
naturally.
Secondly, the selection of words, their
arrangements, gaps between audio renditions, the
background music and finally and most
significantly the ability of the author through
voice modulation to set the meditative tone. I
found this ability to be spontaneous and natural
with the author. This clearly demonstrates his
vast knowledge and experience in meditation.
All these together create a total ambience for
inner healing. I have listened to these meditations
to analyze the effects these create at various
levels. I can certainly assure you that you cannot
remain untouched by this. Together all these
connect you to your being the ultimate light
that heals all.
At times one may feel sleepy while listening to the
audio but this is no ordinary sleep. It is not
somnolence. This is the beginning of a connection
first to your subconscious and then finally to your
inner being.
Remember healing happens only when you are
connected to your being.
I quote the author:
First, love gives you unity in your innermost
core. Then you are no more a body, no more a
mind, no more a soul.
You are simply one, unnamed, undefined and
unclassified! You are no longer definable or
comprehensible.
You simply become a mystery, a joy, a surprise,
jubilation, and then a great celebration! A BEING,
one with the whole!
This is meditativeness. It is in such a state healing
happens. I quote the author again:
Meditation, on the other hand, considers man
himself as a disease that comes to man because
of inner imbalance between consciousness, ego,
and mind and then disappears.
What more can I say when the author has said
MEDITATION THE ULTIMATE IN HEALING. This
is the Ultimate. Nothing is beyond this that I
can say!
I want to take you for a moment to the last
chapter in the classic of the authors
MEDITATION, THE WAY TO SELF REALIZATION
this chapter entitled MEDITATION AND
HEALING. When I asked the author about this his
reply was this is just a beginning. I have yet to
speak on MEDITATION AND HEALING. He was
right then and now he has once again spoken as
this work and continues to speak through many
works for the process of inner healing to
continue.
This book MEDITATION THE ULTIMATE IN
HEALING is the answer and thus will continue
the process of healing and insights of
TAOSHOBUDDHA.
I recommend the book for anyone who seeks
inner healing and deep insights into his being.
DR. C.H.RAMNARINE
MBBS
ISHTARA CENTER
TRINIDAD, West Indies

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

P +l l 7G Tl 47l
I am a cloud of sorrow full of water
|4F66 + Tl Tl Tl+l
vast sky yet still no solitary place
Pl + Tl H9+l rl+l
find as my own to sojourn
9|4 6+l |6rlB 4rl
such is my introduction and history as well
T 7P7l l |P Hl= l+
Evolved yesterday, today dissolved in the vastness
F9-7+ P | |+F97 4Bl
In pulse or vibration dwells the eternal that is beyond
T7+ P Hlr6 |474 rBl
in my pain the hurt world laughed
9Tl P |+HTl Pl+
Eyes glittered with unshed tears
P +l l 7G Tl 47l
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
the saddest thought. I say to you pain is
transcendence. Drown in pain. Go to its very core.
One day certainly you will find the door. And as you
have found the door transcendence is not far.
Suffering is the pain of purification, cleansing the
heart of imperfections. Through suffering, the lover
learns to surrender to the Beloved and become His
slave.

Mahadevi Verma is an impeccable poet. Born in the
District of Farukhabad in 1907 she attained to fana in
life and life beyond. One whose consciousness dwells
in the gnosis of the creator! Born in a Hindu family
she is beyond all finiteness, narrowness and duality.
Remember the realm of the being or rooh is beyond
all narrownesses. Sufi Ramchandra says:
46lFB4l B7lT6 Tl =l+ r+

Pain has become the way of Mahadevi. This is the
separation from the whole that has infused so much
melody in her compositions. Separated from the reed
bed when a hole is made in the reed and the air is
blown a melody, a rhythm, a song, and echoes to
linger in our beings. It is the melody of this echo that
connects us to our beings or rooh. And in pain one
attains to transcendence.

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
infinite existence. In pain I transcended to the realm
of the beyond. Beyond body, mind, and rooh too!

P +l l 7G Tl 47l
|4F66 + Tl Tl Tl+l
Pl + Tl H9+l rl+l
9|4 6+l |6rlB 4rl
T 7P7l l |P Hl= l+
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.

I am a cloud full of melancholy. This is the paradox of
life. You know pain to be a suffering. However pain
indeed is the way to union. Pain is the way to
oneness. In the moments of despondency your
awareness is at its lowest. Even in pain Mahadevi is
fully aware. This is Maraqba. Such a being is aware of
pain. And yet still finds solace in pain. Pain becomes
the way to transcendence.

Each pulse! Each heart beat connects to the state
when the pulse or the heart beat cease to exist. This
does not mean the heart beat has ceases. Instead the
heart beat is so silent that it appears to have ceased.
And in such cry the melancholic world laughs and
thus exhibits ignorance. Deep within there is
illumination. Illumination of inner oneness! This is
reflected through the glow in the eyes of the one who
has reached to the state of fana. Eyes are then aglow
with unshed tears.

There is ecstasy within. Each movement! Each step
forward is the dance of ecstasy full of music. Each
breath spreads a new vision! A vision of new man
who has attained oneness within!

Forlorn though full of ecstasy I could call none as
intimate. Under the vast canopy of blueness no union
could bring ecstasy or oneness. Such is my
acquaintance. Such is history. Like an infinite wave
one day I appeared on the surface of the ocean of life
and today I drowned in the vastness of the ocean.

P +l l 7G Tl 47l
|4F66 + Tl Tl Tl+l
Pl + Tl H9+l rl+l
9|4 6+l |6rlB 4rl
T 7P7l l |P Hl= l+

Such is the life of transcendence. Life divine! Life
beyond!

|=-7l T BP7 P 7l l T |7+ rl Bl
|P Hl= l Bl Tl rl P +
r T GlPlHl Bl r Pl= P
6Tl+l Tl =B Bl|r |P 4l r r= P+

Only this much for now!

HOLY PLACES AND SHRINES

HOLYMOSQUEOFTHEPROPHETINMADINAH

MASJIDENABAWIMOSQUEOFHOLYPROPHETMADINA

OUTSIDEVIEWSHRINENAQSHBANDISUFIBRIJMOHANLAL,LUCKNOWINDIA

SHRINENAQSHBANDISUFIBRIJMOHANLAL,LUCKNOWINDIA

SHRINEMAULANAJALALUDDINRUMI,KONYA

SHEIKHTAOSHOBUDDHAATTHESHRINESHEIKHMAZHARMIRJANEJANA,NEWDELHI,INDIA

SHRINENAQSHBANDISHEIKHMOHAMMADBAQUIBILLAHRA

NAQSHBANDISHEIKHTAOSHOBUDDHARA

SHRINEHOLYPROPHETPEACEBEUPONHIM

NAQSHBANDISHEIKHRAMCHANDRARA,SHEIKHBRIJMOHANLALRAANDSHEIKHRAGHUBERDAYALRA

TOMBSHEIKHNAQSHBANDIMAZHARMIRJANEJANAR.A.,TURKMANGATE,NEWDELHI,INDIA

TOMBNAQSHBANDISHEIKHAHMADALFAROOQIMUJADDADIALIFTHANIRA,SIRHINDI,INDIA

NAQSHBANDISHEIKHTAOSHOBUDDHAATTHESHRINESHEIKHAHMADALFAROOQIMUJADDADIALIFTHANI,
SIRHINDI,INDIA

TOMBNAQSHBANDISHEIKHSHAHBAHAUDDINNAQSHBANDRA,BOKHARA

SHRINENAQSHBANDISHEIKHSHAHBAHAUDDINNAQSHBANDRA,BOKHARA

SHRINENAQSHBANDISHEIKHHADHRATHIBDKHALIQGIJADWANIR.A.

NAQSHBANDISHEIKHHADHRATHBABAMOHAMMADSAMASIRA

TOMBNAQSHBANDISHEIKHSHAHBAHAUDDINNAQSHBANDRA,BOKHARA

RELICSTIBETIANMASTERMILERAPA

RELICSSHAKYAMUNIBUDDHAORBUDDHA

TASUWWARE SHEIKH
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.

his message is from the weakest and poorest
servant of Allah Maulawi Jalaluddin Ahmad
Ar-Rowi Al-Naqshbandi Al-Mujaddidi Al-
Uwaisi 'Ufiyallahu 'Anhu Wali Walidaihi Wali
Masyaikhihi Wali Jami'il Muslimin. May Allah forgive
all his known and unknown sins and his parents, his
masters and those who surrender to Allah entirely?

This poor servant has been given a book entitled
TASAWWARE-SHEIKH written by the enlightened
Sufi Sheikh of the ages, Hadhrat Khwajah
Taoshobuddha, may Allah spreads his shadow to the
East and West.

I have read text throughout the pages and found that
the book is very interesting and it delivers to the
faithful readers the fruits of the masters from the
highest ranking sainthood, particularly the masters
from the Naqshbandiyah Sufi order. In particular I
am overwhelmed by the style and command of
language of Sheikh Taoshobuddha. The subject
matter is presented in a very heart touching manner.
A reader may read the entire text effortlessly and in
the end will find that something has definitely
touched his being and changed in him. Such is the
way of Tariqat that is evident through all the works
of Sheikh Taoshobuddha. May Allah Subhan Wa
Taalas noor shine through Sheikh Taoshobuddha
and guide the true seekers. This is Tasuwware
Sheikh. You are in the company of the sheikh.
Nothing is said and yet still the miracle happens.
This is tariqat of the sheiks.

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.

Rabitah means to bind or to bond ones spirit with
the spirit of his spiritual guide and master. It is
amongst the most difficult subject to be understood
by the beginner of the truth seeker before they reach
their first fana.

In Naqshbandi tradition, to be in the companionship
with the master is very important to remove the evil
thought and the wanderings of the mind. It also
helps the students to concentrate and be conscious
in their quest of search for the source of the
overflowing eternal light from above the arch
throne.

Tasawwur-e-Sheikh is the first step to reach into
fana fi sheikh which is the door to dive into fana fi
masyaikh which is the door to reach fana fi rasul
which is the door to enter fana fillah which is the
door to enter baqa, which is dawam hudhzur i.e.,
constantly in attendance of the divine presence.

Sheikh is the one who holds the key of the hearts of
his students. Those who keep the image of his sheikh
in his heart and mind will always have the key to
open his heart and mind. He or she will always be in
salvation in this life and the next world.

Allah Ta'ala bestows his guidance to whosoever He
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
or to an Atheist. Those who are bestowed the
guidance from Allah will never go astray and no one
T
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

can misguide him and whosoever are misguided by
Allah, no one can ever give him any guidance and
they will never find their way for salvation.

May Allah bless and accept the efforts done by
Hadhrat Sufi Sheikh Taoshobuddha in reviving the
highest and the most distinguished Sufi path for the
Western readers.

I would like to recommend the book to be read by
the seekers of the truth to nourish their heart, soul
and mind.
Wabillahi taufiq wal hidayah,
wassalamu'alaikum warahmatullah.
Faqir haqir khak paey buzurgan la syaik miskin,

Maulawi Jalaluddin Ahmad Ar-Rowi,
Malaysia
Naqshbandi Mujaddidi Uwaisi
'Ufiyallahu 'Anhu Wali Walidaihi Wali Masyaikhihi
Wali Jami'il Muslimin.



What Is Tasuwware Sheikh?









Before I take you into the state of Tasuwware Sheikh I
need to explain certain thing why this is used as a
device by the masters to bring about inner change in
the murid.
For this I will have to take a composition as this
explains the inner state of the one who is lost in the
deserts of emotion. Far away from the reality he is
plunged in an ocean of disturbances. There is no light
to find the way through the dark meadows of
ignorance. However he has once been the part of this
eternal oasis. The memory is a fading glimpse. His
distorted emotions strive to canoe through the sea of
disturbances. And in the process emotions burst
forth as the song of lament.
WHAT SHALL HAPPEN O! FOOL
BY LIGHTING LAMPS IN DAYLIGHT
OR CONSIDERS THE VEILED LIGHT
OF A BRIDES FACE AS NIGHT
WITH A YEARNING TO CROSS THE OCEAN
IF ONE DROWNS AT THE SHORE, WHAT CAN BE DONE?

First insight into the composition! It is in a state of
despondency that one begins to see light in far away
horizon. This is the state when one still dreams. The
dreams are self created. The poet captures such
moments in the composition. What will you gain by
lighting the lamp in the day light? The light of
awareness surrounds you. The day light surrounds
you. And yet still! What can be done? Such is human
ignorance. What can really be done if someone
laments for the beloved and sees the canopy of stars
stud sky as his bride?

When this happens one strives to swim through the
ocean. There is deep yearning. But the real yearning
is still far away. What happens then? One simply
drowns at the shore. Nothing can be done to this. Yes
indeed a masters company can transform the way.
The poet speaks of the stage before you actually
begin inward journey.
Naqshbandi master Shah Bahauddin
Naqshband taught the aspirants
Tasuwware Sheikh. This is the device.
This is the way to change the gestalt.
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.
This 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. Dualities
begin to vanish. The two do not exist. No you! And no
more I! Only that which is exists for you now.
In this process 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. One ultimately becomes all that
one imagines. In the beginning this remains a
conscious effort. And eventually it becomes natural
and spontaneous. One ultimately becomes what one
pretends to be. Sufi Onkar Nath says all that he
attained at such a tender age, that one cannot even
acquire through the austerities of many lives that one
can get through the GRACE alone.
Bahauddin emphasized that the aspirant must always
be concerned about aamale shanaiya. Aamal refers
to actions. This includes current actions not the
accumulated ones. Aamale shanaiya refers to those
actions that swerve or move the aspirant away from
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
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
are difficult for you to understand, these are part of
the cosmic scheme.
Through these you can dissolve even the accumulated
actions or impressions and your psychological
memory that impedes your way. Nothing is undivine.
Only God or Allah is. Duality does not exist. It simply
appears to be. Such is an illusion. All that happens in
such moments of remembrance of the master can
never be wrong. Even if the world considers your
action as wrong! Whatever happens in that thought is
ibadat or worship? Simply your understanding of the
cosmic law and then flowing with it! But the world
can never understand this. Those who are on the path
understand the cosmic law and thus beyond the
duality of the world ever live by DIVINE WILL.
hr vKTa tSBbur hE %s -aelI TaSbIr ka
miSJad me< -I Daeqa Saa butoana bna fala.
iks kI inGahe mSt Nae mStaNaa bna fala
haeizyar Taae bhut we dIvana bna fala.

HAR WAQT TASUBBAR HEI US BHOLI TASBEER KA
MASJID MEI BHI CHOTA SA BUTKHANA BANA DAALA
KISI KI NIGAHE MAST NE MASTANA BANA DAALA
HOSHIYAR TO BAHUT THE DEEWANA BANA DAALA

EACH MOMENT REMINDS ME OF THAT INNOCENT ONE
THY INNOCENCE IS MY BEING MY PRESENCE
EVEN THE HOLY PLACES ECHO OF THIS INNOCENCE
SOMEONES GESTURES, EYES, AND A MERE GLANCE
HAS INTOXICATED MY BEING WITH THY NECTAR
REALLY I WAS INTELLIGENT. BUT NAY
I AM NOW MERE INTOXICATED AND THUS INFATUATED!!!
kaz #sI trIk pe Ada merI nmaj hae,
yar ke paynaj pe mera sre inyaj hae.

KAASH ISI TAREEQ PE AADA MERI NAAMAJ HO
YAAR KE PAYANAAZ PE MERA SARE NIIYAZ HO

MAY ALL MY PRAYERS BE FOR THIS GESTURE
AND COUNTENANCE OF THE MASTER
AND MY SALUTATIONS BE
AT THE HOLY FEET OF MY MASTER!!!

Bahauddin came to his master when he was eighteen.
And within a few months he completed his spiritual
training. Something that takes lives Bahauddin
attained in a few months. Bahauddin was still
nineteen or twenty when there was a congregation of
intellectuals and learned. It was to discuss what
happens when soul leaves the body. How does the
souls journey continue? Bahauddin was sent in that
congregation by his master. When Bahauddin began
his talk even the elderly became astonished. There
was a state of intoxication. And each was indrawn to
this. All credit he gave to his master. He was simply
an empty flute that was echoing the message of the
unknown.
Shagle rafta or Tasuwware sheikh differs from
aspirant to aspirant. It requires constant awareness
and spontaneity. These emanate out of inner purity,
sincerity and love.

AaGae AaGae HUmta jaTaa hE vh mh;r ioram,
pIDe pIDe nKzpa kae cUmta jaTaa h<U& m<E.

AAGE AAGE JHOOMTA JATA HAI
VOH MAHSHAR KHIRAAM
PEECHE PEECHE NAQSHPA KO
CHOOMTA JAATA HUN MAIN

THAT WHICH IS GOES ON MOVING
LIKE THE INTOXICATED ONE!
AND BEHIND HIM I CONTINUE
FOLLOWING HIS FOOT STEPS!!

Dhikr cleans the heart or qulb. Constant chanting
strengthens the inner being of the aspirants. Just
as breathing is to the body! Meditation is to the
soul! Constant chanting or dhikr is the breathing
of the qulb or heart. Together these constitute the
SUFI TRINITY. Together these bring annihilation
with God.
Bahauddin told his chief disciple Khawaja Alauddin
Attar that with the passage of time inner vitality of
the aspirants is declining. Earlier man could walk
longer distances and now such long walks are not
possible. This prompted Bahauddin to make certain
relaxations in the technique of Shagle rafta.

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
offer the following prayer:

O benevolent one I know the secret of the one
through whom I take courage to reach Your Abode,
and on whom You had bestowed such honor. It is
because of this I seek Thy grace, and Thy Indomitable
energy so that I may forget all that is egoistic and all
that swerves me from Thy Path Sublime. This I seek
in the name of Bahauddin Naqshband - one on whom
Thy grace manifests each finite moment.







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; Su 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 Sus: Dont 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
through the tempest
Seeking the tavern
to obtain the ambrosial wine.

Just for a mere sip he risks his life.
Roaming through this blizzard.

In his heart is a tufan
That can only be quelled
When he sees his beloved.

Drunk he must approach her
For sober he will falter
And not be able to sing his hearts song.
A maddening cry of pain and sorrow
Of the torments of the cruel world,
That has left him broken and bruised.

An ecstatic rapture of fervent desire
That pulsates to a rhythm unknown.

Bellowing an exotic chant, a mantra
That haunts the night like a sleepless owl.

Only those freed of lust can hear this rue
Of a heart separated from itself.

Mad he must be to love so deeply
Another whom he cannot see.

Just a shadow in his dream
Yet he pursues desperately.

Who is there to fathom
The yearning of this mast?

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.
Bashos Haikus - OSHO
LINKS to LIVE MEDITATIONS
And other available Works of
TAOSHOBUDDHA

Maintained by Taoshobuddha
taoshobuddha@gmail.com
www.youtube.com/taoshobuddha
www.totalbhakti.com
www.scribd.com/taoshobuddha
www.issuu.com/taoshobuddha
www.ebookmall.com/authors/
www.taoshobuddhameditations.com
Maintained by Lars Jensen of Sweden

http://d01.megashares.com/dl/ed85ac5/Sat Aug 08 2009.zip


Maintained by Swami Anand Neelambar

http://bodhidharmameditation.blogspot.com/
http://www.taoshobuddhameditations.myeweb.net/
http://meditationtimes.myeweb.net/
MEDITATION LEADS TO ULTIMATE FLOWERING
Taoshobuddha speaks about wounds and how to heal them.
A recording from Saturday session with Taoshobuddha is available at the following
http://d01.megashares.com/dl/ed85ac5/Sat Aug 08 2009.zip
Download instructions: Click on the Continue button under the headline Free service.
Perhaps you will be asked to write a secret number in the empty box (the number is
displayed just above the box), before you can download. After that click on the blue label
named Click her to download.
It is a zip file and it is on 46 Mb size. The download link is available for
Wishing you all that is good for
TAOSHOBUDDHA
LIVE TALKS
http://d01.megashares.co
m/dl/ed85ac5/Sat Aug 08
2009.zip
JUST A CLICK ON THE LINK WILL
CONNECT YOU TO
TAOSHOBUDDHA LIVE
MEDITATION LEADS TO ULTIMATE FLOWERING
Taoshobuddha speaks about wounds and how to heal them.
AND OTHERS
A recording from Saturday session with Taoshobuddha is available at the following
http://d01.megashares.com/dl/ed85ac5/Sat Aug 08 2009.zip
Download instructions: Click on the Continue button under the headline Free service.
o write a secret number in the empty box (the number is
displayed just above the box), before you can download. After that click on the blue label
named Click her to download.
It is a zip file and it is on 46 Mb size. The download link is available for
Wishing you all that is good for you!
LARS JENSENS SWEDEN
Taoshobuddha speaks about wounds and how to heal them.
A recording from Saturday session with Taoshobuddha is available at the following link:
http://d01.megashares.com/dl/ed85ac5/Sat Aug 08 2009.zip
Download instructions: Click on the Continue button under the headline Free service.
o write a secret number in the empty box (the number is
displayed just above the box), before you can download. After that click on the blue label
It is a zip file and it is on 46 Mb size. The download link is available for at least 30 days.
you!
TAOSHOBUDDHA
LIVE TALKS
Welcome to
z
SHARE
SIMPLY LOG AND TAG
TAOSHOBUDDHA

Vous aimerez peut-être aussi