1|Page TASAWWUF-THE SPIRIT OF

SUFISM

TASAWWUF
SPIRIT OF SUFISM

TAOSHOBUDDHA
INTRODUCTION BY DR. VISIER SANYÜ
RENOWNED SCHOLAR, MELBORNE, AUSTRALIA
FOREWORD MAULAWI JALALUDDIN AHMAD AR ROWI, MALASIYA
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SUFISM

MEDITATION LEADS TO ULTIMATE FLOWERING

TASAWWUF – THE SPIRIT OF SUFISM

© 2009, Taoshobuddha

All rights are reserved. No part of this publication may be

reproduced, stored in a retrieval system or transmitted, in any
form or by any means, mechanical, photocopying, recording
or otherwise, without prior written permission of the original
publisherTAOSHOBUDDHA MEDITATIONS and
TAOSHOBUDDHA.

Printed and Published by TAOSHOBUDDHA

Cover design and graphics: Anand Neelamber

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SUFISM

Maraqba is an understanding, an experience

of oneness – both inner and outer! It springs
forth from the deepest core of your being.
An evolution! Just as no doctor can give you
health,
So too no master can give you meditation.
Both meditation and health belong to the
fourth dimension.
A dimension beyond the known!
A master can only help you in removing the
obstacles
So that MARAQBA happens!
Taoshobuddha: Meditation the way to self realization: Sterling
Publishers New Delhi, India, 2008
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SUFISM

The Sufi aspires to remember God every

moment of the day, with each and every
breath both incoming and outgoing.
Maraqba is just to be! Not doing
The dhikr, the repetition of the name of
anything!
God, is the fundamental practice of
No action! No thought! No emotions!
remembrance.
Just you are! And it is sheer delight!
Meditation is an understanding, an
Maraqba andexperience
prayer ofallow for the
intimate
Oneness –communion
both of lover and
Beloved and the inner experience of
love’s oneness.

Silence for the ordinary people is with

their tongues. Silence for the mystics is
with their hearts. And silence for lovers
is with restraining the stray thoughts
that come to their innermost beings.
The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’
and ‘Buddha’. The word Tao was coined by the Chinese master,
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NAQSHBANDI SUFI SHEIKH TAOSHOBUDDHA

The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’

and ‘Buddha’. The word Tao was coined by the Chinese master,
Lau Tzu. It means, that which is and cannot be put into words. It
is unknown and unknowable. It can only be experienced and not
expressed
ed in words. Its magnanimity cannot be condensed into
finiteness. The word Sho implies, that which is vast like the sky
and deep like an ocean and carries within its womb a treasure. It
also means one on whom the existence showers its blessings.
And lastly the word Buddha, implies the Enlightened One; one
who has arrived home. Thus, Taoshobuddha implies one who is
existential, on whom the existence showers its blessings and one
who has arrived home. The Enlightened One!
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CONTENTS
SECTION 1 - INTRODUCTION

1. Preface 10
2. Introduction by DR VISIER SANYU 17
3. Foreword Maulawi Jalaluddin Ar Rowi 28
4. A word from the Editor Sufi Anand Neelamber 32
5. Profile Prof. Hangloo 34
6. Maraqba the Naqshbandi way 36
7. What is Tasawwuf 57
8. Tasawwuf the Mystical Path 65

SECTION 2 – INTROSPECTION

9. VISAL E AKHAR – PROF HANGLOO ‘HASRATE’ 73

10. CHANCHAL MAN - PROF HANGLOO ‘HASRATE’ 76

SECTION 3 – HUMANISM

11. ISTIDA – PROF HANGLOO ‘HASRATE’ 82

12. INSANIYAT - PROF HANGLOO ‘HASRATE’ 86
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SECTION 4 – SOLITUDE

13. SUKHAN - PROF HANGLOO – ‘HASRATE’ 93

14. KHAMOSHI – TAOSHOBUDDHA 96

SECTION 5 - JOURNEY OF BEING

15. EK LAMHA – TAOSHOBUDDHA 101

16. MERI DUNIYA – KALI PERSAD SHAAD 106

SECTION 6 – INNER VOICE

17. MOHABBAT – TAOSHOBUDDHA 113

18. The Inner and the Outer Rumi 117
19. Kalame Jigar –Aadmi aadmi se milta hai… 126

SECTION 7 – SEARCH WITHIN

1. KALAME MASNAVI – JALALUDDIN RUMI 137

2. KASHMAKASH - PROF HANGLOO ‘HASRATE’ 143
3. KHOAJ - PROF HANGLOO ‘HASRATE’ 149
4. AAWAJ – PROF HANGLOO ‘HASRATE’ 153
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SECTION 8 – ECSTASY

20. Main Neer Bhari Dukh Ki Dadli - Mahadevi Verma 158

21. Diwane Ghalib - Mirza Asadullah Ghalib 163

SECTION 9 – AWARENESS

22. Essential And Non Essential – Naqshbandi Sufi Brij

Mohan Lal 170
23. Kalame Amir Khushroo Chaap Tilak… 176
24. Happiness Door To Tasawwuf 181

SECTION 10 – ULTIMATE

20. Maikada – Prof Hangloo ‘Hasrate’ 187

21. Kalame Jigar Mooradabadi Ashiqui 190
22. Kalame Brij Narian Chakbas 197
23. ‘Besaubbi Sadakat Ki Jaan’ Naqshbandi Sufi
Ramchandra 201
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SECTION 1

INTRODUCTION

1. Preface 10
2. Introduction by DR VISIER SANYU 17
3. Foreword Maulawi Jalaluddin Ar Rowi 28
4. A word from the Editor Sufi Anand Neelamber 32
5. Profile Prof. Hangloo 34
6. Maraqba the Naqshbandi way 36
7. What is Tasawwuf 57
8. Tasawwuf the Mystical Path 65
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PREFACE

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

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

Yeh sach hai ki bahut kadvi hai mai is saaqui ki
Rang layegi gar sanson mein utar aane do!!

YES INDEED THE MYSTICAL WINE OF THIS BREWER IS

BITTER
ALLOW IT TO ENTER WITHIN
CERTAINLY IT WILL TRANSFORM YOU!!

T asawwuf is the very essence of Sufism and that of

man’s existence. Evolving out of Islam it has now
become the part of the inner life of every aspirant.
Islam centers around four pillars - Shariat, Hadith,
Tariqat, and Tasawwuf. Of these Shariat and Hadith
form the part of the outer body of the religion? And
Tariqat and Tasawwuf form the inner core of The Holy
Prophet. Both Tariqat and Tasawwuf are connected to
the nisbet of the Holy Prophet. Tariqat teaches you the
way to nisbet. And Tasawwuf prepares you for inner
serenity, and for the continuation of the way of nisbet.
In its essence tariqat and Tasawwuf are part of each
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one of you. Tariqat prepares you along the way and

Tasawwuf preserves your awareness.

This work comes to your hand as prelude to ‘Leaves

from a Sufi Heart’. Leaves from a Sufi Heart is a
comprehensive work on Naqshbandi Sufi masters –
their lives and the tariqat starting from The Holy
Prophet. Because of the voluminous work this has
been divided in three volumes. Volume 1 signifies the
pre Naqshbandi Era. Volume 2 signifies the post
Naqshbandi era with the advent of Hazrat Sheikh
Ahmad Al Faruqi. This is the beginning of Mujadaddi
era and the beginning of Naqshbandi nisbet in Indian
sub Continent. The Volume 3 signifies the break in
trend when the nisbet defied the narrowness or
tasubbi and came to Sheikh Sufi Ramchandra who
came from Hindu tradition. This is the Mazaharia Era.
Mazaharia era begins with Hazrat Mazhar Mir Janae
Jana of New Delhi in India.

)kIrI beinyaj hE.

FAQURI BENIYAZ HAI!

SPIRITUALITY IS BEYOND ALL HUMAN BONDAGE

DUALITIES AND CONFLICTS!!
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This present work is the combination of the Kalam of

Prof Rattan Lal Hangloo and other masters and
composers like Taoshobuddha, Mirza Ghalib, Amir
Khushro, Jalaluddin Rume, Brij Narian Chakbas,
Mahadevi Verma, Naqshbandi Sufi Ramchandra,
Naqshbandi Sufi Brij Mohan Lal, and Laleshwari etc.
The essence of these compositions is blended with the
Naqshbandi Nisbat to create Maraqba. Prof Hangloo’s
compositions are taken from the published and
unpublished works of the Kashmiri – born Professor
Rattan Lal Hangloo of Hydrabad Central University,
Hydrabad in India, viz., ‘Hasrate’ and ‘Mere Khayal’
published by Millennium Publishers of Hydrabad in
India.

It was just a coincidence that while sitting with Prof

Hangloo one evening that the foundation of this work
was laid. No effort was made in the past for such a
venture. It is for the first time that this approach is
used to create the spirit of Sufism by this union
between Sufi poetry and the energy field of a master
to create ‘Maraqba’. And thus allow the journey of
transcendence. This is way of the masters so that the
aspirant or ‘saliq’ can continue his inward journey.
This work will be remembered as a new beginning
now and in times to come. Beginning of a new era in
Sufism!
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Poets sometimes reach to such a height of

consciousness where even a master cannot reach.
However such state is not a permanent happening.
Therefore this is an effort to create Maraqba around
such insights. Thus in the process of inward journey
the saliq can clear the states of ‘nafs’ or ego and attain
to inner harmony and oneness.

Around each poetic composition a Maraqba is weaved

so that the ‘tawajjoh’ or the energy field of the master
can envelop you along the path. And transformation
may be possible. This is the way of tawajjoh or
Tasawwuf of all the masters or nisbet to work in you
so that you can journey through the realm of nafs and
reach to the realm of rooh. This is the only one can
really attain or attain to taqmeel.

In the preparation of these Maraqbas I have received

tremendous support from friends and supporters
from world over. I cannot express my gratitude
towards these listeners from world over who listen to
such compositions on You Tube.Com, and Total
Bhakti.Com and continue to pour their tremendous
love as comments, support, and encouragement. Some
of them cannot even understand the language yet still
the effect lingers on in their being. And in the process
transformation happened!
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Our recording team including, Sufi Anand Neelamber,

the Editor – in - Chief of Meditation Times a
downloadable free e-magazine, and the entire
editorial team, sound engineer, and musicians have
contributed in this process. Their efforts are
appreciated at every step. Without the efforts of all
these this work could never complete in this present
form. It was indeed an experience of harmony,
oneness, and surur from the deepest core of the being.

I am thankful to Professor Hangloo, a Historian of peer

from the University of Hydrabad in India who allowed
his compositions as the center around which Maraqba
is created so that this the process of transformation of
human consciousness may continue erelong.

I am extremely thankful to Dr. Visier Sanyü a

renowned Scholar and an Officer Responsible for
Protection of Refugees - act for peace - National
Council of Churches in Australia. Dr Visier just on our
request agreed to go through the script and do such a
thorough and detailed introduction to this classic. One
thing is certain with this book now begins a new
series when I will create meditations to bring deeper
insights into various masters like, Jalaluddin Rumi,
Nanak, Kabir, Buddha, and Jesus.
I am thankful to our publishers and the entire
editorial team and our editor in particular.
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SUFISM

The meditations in this book are supported by a multi

media CD that contains these ‘Maraqba’ as video and
audio presentations.

I am thankful to my wife Gita, daughter Dr Sargam,

and son Vivek for their support in their own unique
way in the completion of this work.

I am thankful to my parents who have patiently and

eagerly listened to all the Maraqbas as these took
them to the company of their master Naqshbandi Sufi
Brij Mohan Lal. And thus to the realm of Tasawwuf
and the Naqshbandi nisbet!

And finally you for whom this is meant or does the

bell tolls. May you continue to grow inwardly? My love
and understanding will continue to support you like
the beacon light. Whenever and wherever you are in
Maraqba beyond time and space you will find me with
you. This is my assurance to you.

%skae gane dae Apna gIt mere haeQae< se

AaEr muHe gungunane dae %ske sNnaqe kae.

Usko gane do apna geet mere hothon se

Aur mujhe gungunane do uske sannate ko!!
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LET HIM SING HIS SONG ETERNAL THROUGH MY LIPS

AND LET ME ECHO HIS ETERNAL SERENITY
ERELONG!!

Alham dil Allah!

LA ILLAHA ILL ALLAH

TAOSHOBUDDHA
NAQSHBANDI MASTER

E MAIL: Taoshobuddha@gmail.com
taoshobudha@in.com
You tube: Taoshobuddha
Total Bhakti.com: Taoshobuddha
Web site: taoshobuddhameditations.com
SCRIBD.COM TAG TAOSHOBUDDHA
ISSUU.COM TAG TAOSHOBUDDHA
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CHARACTERIZING
TASAWUF
Dr. Visier Sanyü *

B ear good tidings to those who believe and do good

works that they shall inherit gardens beneath
which rivers flow. So often as they are fed in that life
with fruits they shall say: ‘These are the fruits which
are given us formerly,’ because they shall find the
fruits after life resembling the fruits which were given
them here. Holy Quran

This esoteric dimension is in all religions and in Islam

it originated with the tradition of Prophet
Muhammad. Mysticism in Islam is termed as Sufism.
The mystic is a Sufi. Fatima Bint (608-633A.H) is one
of the first women Sufis we trace in Islamic mysticism.
There is an interesting transition that you

*[Dr. Visier Sanyü is a renowned Scholar and an Officer

Responsible for Protection of Refugees - Act for Peace -
National Council of Churches in Australia. Address: Level 4,
306 Little Collins Street Melbourne 3000, AUSTRALIA Email:
nukpao@gmail.com]
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notice in her personality. While mourning the Death of

Prophet Mohammad she said, “It is not surprising that
whoever catches the fragrance of Muhammad’s tomb
will never know another perfume. Destiny injured me
with bereavement so sorrowful, and so dark, that if it
had fallen on the days they would have been turned
into eternal nights.”

Her expression of this utterance is Tasawuf.

Poetry and love (Ishq-i-Haqiqi) are the important
languages of expression in Tasawuf.

While traversing on the path for attaining the

status of Sufi when the self undergoes certain
transitions it acquires an ecstasy and the
expression of that ecstasy is Tasawuf.

As the Quran reveals that within the human self there

are seven selves within each soul. First is Nafs-i-
ammara, the physical self - the spirit of self prone to
evil, the second is Nafis-i-lawwama - the moral self or
the self accusing spirit or conscience and the third is
Nafs - i-Mullahama, the inspired self, the fourth is the
Nafs–i- mutmainnah, the self tranquil the spiritual self.
The fifth is Nafs-i-Radiyya the contented self, the Nafs-
i-Mardiyya the soul satisfying, the last is the Nafs-i-
Safiyya wa Kamila, the self clarified and perfect.

The attainment of the Nafs-i-mutmainnah is described

in the Holy Quran thus, “O thou soul that art at rest
(and restest fully contented with thy Lord), return to
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thy Lord, thou being pleased with Him and He pleased

with thee; so enter among my servants and enter into
My paradise.” (Holy Quran Lxxxix28-30)

When a human being pursues the path of spirituality

he gets transformed from grossness to virtue this
process purifies the spirit of his conscience and he
acquires the control over unbridled passions, sensual
desires and bestial appetites. He gets freedom from all
weaknesses, material and other worldly attachments-
thus attains Nafs-i- Safiyya wa Kamila.
These transitions are summed up by Maulana Rumi in
the following words:

At the moment you entered this world,

A ladder was placed in front of you to escape.
First you were a mineral, and then you became plant,
Then you became an animal: how could you ignore it?
Then you were made into human being
Gifted with knowledge reason and faith;
Observe this body drawn from dust what perfection it
has acquired!
When you have transcended the condition of human
hood, no doubt you will become an angel.
Then you will have done with this earth, your dwelling
will be in heaven
Go beyond the angelic condition; drive into this ocean,
so that drop of water that is you can become sea.
MASNAVI: MAULANA RUMI
But we must remember that all these stages physical,
moral and spiritual are intertwined. Whatever a
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person gives to his/her physical self influences his

moral and spiritual self. This is the reason that Holy
Quran always lays great emphasis on internal
purification, external cleanliness, purity of thoughts
and deeds. For example tears come when we are in
grief but they also come when our happiness touches
extremity and joy brings laughter. This clearly shows
that there is a mysterious correspondence between
physical, moral and spiritual. By disciplining physical,
morality transcends and that sprouts spiritual self.
Virtually nothing comes from outside everything is
within us but it is a matter of cultivating thy own self.
When this process reaches to fruition the soul
achieves glory because its purpose is fulfilled.

Sufi Rabia al Adwiyya said:

O God another night is passing away,

Another day is rising-
Tell me that I have spent the night well so I can be at
peace,
Or that I have wasted it, so I can mourn for what is
lost.
I swear that ever since the first day you brought me
back to life,
The day you became my friend,
I have not slept-
And even if you drive me from your door,
I swear again that we will never be separated.
Because you are alive in my heart!
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In Quran this process is revealed in the following

words:

“When I have formed the Body of it and set right all

manifestations of glory and breathed into it My soul,
prostrate, yourselves (in obedience) before it.”

(Holy Quran Xv: 29)

The whole self partakes of spiritual nature because it

is solely attracted towards the manifestation of
Tawhid (divine oneness) which gets reflected in all
good things in universe around us. Rabia al Adwiyya
said:

O God, whenever I listen to voice of anything you have

made
The rustling of trees
The trickling of water
The crises of birds
The flickering of shadow
The roar of wind
The song of thunder, I hear it saying:
God is one
Nothing can be compared with God.

Rumi also believes that his real self was not what his
parents or environment had grown in him, but what
the universe had created in him. He felt that it was
wrapped in one’s consciousness. To him real can be
thought of as the crown of unconscious, which is
potentially conscious existence, the goal in Tasawuf.
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This is how Rumi situates his source of self in one of

his poems from Masnavi.

Cross and Christians from end to end

I surveyed; He was not on the cross
I went to idol-temple, to the ancient pagodas
No trace was visible there
I went to mountains of Heart and Qandhar
I looked; He was not in that hill and dale
With set purpose I fared to summit of Mount Qaf
In that place was only Anqa’s Habitation
I bent the reins of search to Ka‘ba
He was not in that resort of old and young
I questioned Ibn Sina of His state
He was not within Ibn Sina’s range
I fared towards the scene of two bow lengths distance
He was not in the exalted court
I gazed into my heart;
There I saw him; He was nowhere else.

MASNAVI: MAULANA RUMI

The path that Sufis follow is called Tariqa and ultimate

truth is Haqiqa between the path and the ultimate
truth there is a process of realizing, pursuing,
reflecting, attributing and that is Tasawuf. Tasawuf is
both the beginning and the end. Sufi Khwaja Abdullah
Ansari said:

“The heart enquired of the soul

What is the beginning of this business?
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What its end, and what its fruit?

The soul answered:
The beginning of it is
The annihilation of self,
Its end faithfulness,
And its fruit immortality.”

It is the candle that you hold while on your journey

towards ultimate reality. You can choose Tariqa as the
road but you cannot walk unless you see that path
through the light of candle i.e. Tasawuf. It is through
this light that Rumi saw the creative essence of
almighty in every thing everywhere when he said in
Dewan-i-Shams;

When I talk of chiefs he is the master;

When I search the heart he is the beloved
When I seek peace he is the mediator
When I come to battlefield, he is the dagger
When I attend my party he is the wine and comfit
When I go into the rose garden he is elegant
When I go into the mine he is the carnelian and ruby
When I go into the sea he is the pearl
When I am on the plains he is the garden rose
When I come to heaven he is the star
When I come to the upper ranks he is the Pinnacle
When I burn out sorrow he is the censer
When I prepare to fight in time of battle, he is both the
officer on duty and the general
When I come to a feast in time of Joy he is the Cup
Bearer, the minstrel and the cup
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When I write letter to the beloved, he is the ink, the

ink well and the paper
When I awaken he is my intelligence
When I go to sleep he is my dream
When I search for a rhyme in lyric, he is the rhyme
giver in my memory
Whatever image you think of He,
Like a Painter is the brush in hand
If you still look for superior He is better than the
better
Go leave speech and book for
It is far better that he be the book
Be silent, for all six sides are his light.
And when you pass these six sides, there he is-judge!

When one is possessed by Tasawuf his journey is

complete but it is then that he returns to source. It
was at this stage when that Mansur al Hillaj expressed
Anal Haq I am the reality and Said:

I am He whom I love, and whom I love is I

We are two spirits in one body
If thou seest me, Thou seest him
And if thou seest him, thou seest us both.

Similar views are expressed by great saints in all other

religions world over in different forms. Yet still each
one of these saints carry the same fragrance deep
within.
When Dhu an –Nun al-Misri (861 A.H.) met a woman
sufi on the coast of Syria and asked her where she is
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coming from and where she is going Aisha (612-

678A.H) is another great mystic who defined basic
rules of Islamic ethics in the Arab world. She always
emphasized that nobleness comes from honesty of
speech, reliability, truthfulness and steadfastness in
misfortune the provision of protection for friend and
neighbor, readiness in giving up aid for helpless and in
showing kindness to slaves and reverence to parents.

Tasawwuf has its own radius and circumference

within Sufism. The nature of that form of the radius
and circumference is determined by various things
including the geo-physical, and other regional
specificities in this world but the content remains
same.

I am thankful to my friend Professor Hangloo and

Taoshobuddha for this rare opportunity to write
an introduction to TASAWUFF –THE SPIRIT OF
SUFISM.

The poets are very often connected to the Absolute

Consciousness or Christ Consciousness and in those
moments such compositions happen. When I looked
into the planning, structure, language, clarity of
thought, style of the book it was indeed my pleasure
and privilege to acknowledge that such meditations
could be created around these and many more
compositions like these.
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This book of TAOSHOBUDDHA has come at very

crucial time as we live in a deeply divided world
caused by misconception of religions, particularly
of Islam. September 11 changed the history of
Islam or at least the view of the western world on
Islam changed. The depth and beauty of these
compositions and the meditative insights of the
writer shows how all religions are in search of the
true meaning of love. It is humanity’s deepest
longing for God.

While acknowledging works of such a nature which is

not only innovative instead comes like a fresh breeze
of awakening and insights into the message of the
masters I urge Taoshobuddha to create more such
meditations around the message of masters like
Nanak, Jesus, Rumi, Buddha etc. And I can assure you
that with the insights and command of language
Taoshobuddha will certainly do this. This is an effort
to bring more serenity and harmony within. And
certainly the light will reflect in the outer world.

To compliment these compositions is the mystical

voice of Taoshobuddha that creates meditative
channels as Buddhist calls these in their temple or
groves in your consciousness for the process of
transformation to continue.

Thank you very much for reading this

introduction. And now is the time to enter the
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realm of Tasawwuf along with TAOSHOBUDDHA

and his mystical voice.

With love in the name of this is OMNIPRESENT,

OMNISCIENT, and OMNILOVING ONE!

DR. VISIER SANYÜ

Scholar and Officer, Responsible for Protection
Refugees – Act for Peace-National Council of Churches
in Australia.

Email:nukpao@gmail.com
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FOREWORD
By
Hadhrat Maulawi Jalaluddin Ahmad Ar-Rowi,
Malaysia

Assalamu'alaikum Hadhrat Sufi Ji,

I have looked at the preview of your script titled

‘TASAWWUF THE SPIRIT OF SUFISM’ and I am
very grateful for the opportunity given to me to write
some foreword for the book.

BISMILLAHIR RAHMAANI RAHIIM.

NAHMADUHU WA NUSOLLI 'ALA RASULIHIL KARIM,
AMMA BA'DU;

This humble and poor servant of Allah, Hadhrat

Maulawi Jalaluddin Ahmad Ar-Rowi 'Ufiyallahu
'Anhu Wali Walidaihi Wali Jami'il Muslimin has
been requested to write some foreword for this classic
literature works titled TASAWWUF THE SPIRIT OF
SUFISM by the ENLIGHTENED MASTER OF THE
PATH HADHRAT SUFI TAOSHOBUDDHA.

May Allah sanctify all his secrets?

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SUFISM

Tasawwuf is a realization process to clean the physical

aspects of man from the all the bad qualities and
lifestyles and fill it with all the good qualities and the
lifestyles of the holy Prophet Muhammad Rasulullah
Sallallahu 'Alaihi Wasallam and to clean the spiritual
aspects of man from all the thoughts regarding the
creations and fill it with the thought of the gratness of
Allah Subhanahu Wa Ta'ala, the ultimate creator.

For someone who wants to learn TASAWWUF, he or

she needs to practize the SUNNAH of the Holy Prophet
Muhammad Rasulullah Sallallahu 'Alaihi Wasallam
into their daily life and fill your thoughts with the
remembrance of Allah Ta'ala, the lord and the creator
of the entire universe. This is the path of the Sufis
which they struggled and sacrificed for it. Through
their effort to explain about path, by the blessings of
Allah Ta'ala the knowledge of TASAWWUF continues
until today through their sacred literature.

No one can deny the truth of the spiritual aspect in

human and the one who really understands about the
selves and the creator of the selves is the Prophet
Muhammad Rasulullah Sallallahu 'Alaihi Wasallam
because he is the first RUH (spirit) that Allah had
created, then the saints and the Sufis who really know
and understand about the heart which is the reflection
of the centre of the throne ('Arash) in the human
heart. They are the people of the heart who connect
themselves to the ultimate being whose secrets are
above the throne.
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Learning the path of the Sufis or the Tariqah is the key

to reach the Ma'rifat (gnosis) of Allah's essence,
qualities, attributes, names and actions, and by
practising the path will lead the seekers to reach the
Haqiqat (reality). Practising the path of the Sufis will
enable the seekers to understand their sayings and
uttering and to understand their poems or poetries is
by understanding their sacred path.

The sayings are so beautiful that it touches the

seekers heart. Allah's words are the most high above
all the creations words that nothing can be compares
to it and the Holy Prophet Muhammad Rasulullah
Sallallahu 'Alaihi Wasallam's words are the best
words amongst the creations. Other than that, are the
poets who express their love and affections towards
Allah Ta'ala the sustainer of the entire universe? Their
words contain great wisdoms and teachings which
enlightened the heart of the seekers for hundreds of
years.

The book ‘TASAWWUF THE SPIRIT OF SUFISM’ is a

great book for those true seekers who wants to grasp
the knowledge of the Sufis and I am very thankful to
HADHRAT SUFI TAOSHOBUDDHA for giving me this
opportunity to write some foreword for this very
valuable and precious book. May Allah grant the
writer great reward for sharing the understanding of
the Sufi poetries such as Hadhrat Maulana Rumi, Amir
Khusroo, Kabir, Jigar Mooradabadi, Sufi RamChandra,
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SUFISM

Sufi Brij Mohan Lal, Janab Rattan Lal Hangloo, Janab

Brij Narain Chakbas, Hadhrat Taoshobuddha etc.

May Allah shower us with his blessings through these

MARAQBAS.

Faqir Haqir Khakpaey Buzurgan La Syaik Miskin

Maulawi Jalaluddin Ahmad Ar-Rowi

Naqshbandi Mujaddidi Uwaisi
'Ufiyallahu 'Anhu Wali Walidaihi
Wali Masyaikhihi Wali Jami'il Muslimin
32 | P a g e T A S A W W U F - T H E S P I R I T O F
SUFISM

Prologue
T asawwuf is a branch of Islamic knowledge which
focuses on the spiritual development of the saliq –
the one seeking ultimate dissolution – fana. It aims at
purification of the heart and the development of Allah
consciousness.

The essence of Tasawwuf is the transmutation of

consciousness from seeking delights in sensuous
titillations into the pure joy of intoxication with the
wine of the mystic. I have tried to capture the
fragrance of Tasawwuf in the following poem.
A mystic mast wanders,
through the tempest
Seeking the tavern
to obtain the ambrosial wine.

Just for a mere sip he risks his life.

Roaming through this blizzard!

In his heart is a tufan

That can only be quelled
When he sees his beloved!

Drunk he must approach her

For sober he will falter
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SUFISM

And not be able to sing his heart’s song.

A maddening cry of pain and sorrow
Of the torments of the cruel world,
That has left him broken and bruised.

An ecstatic rapture of fervent desire

That pulsates to a rhythm unknown.

Bellowing an exotic chant, a mantra

That haunts the night like a sleepless owl.

Only those freed of lust can hear this rue

Of a heart separated from itself.

Mad he must be to love so deeply

Another whom he cannot see!

Just a shadow in his dream

Yet he pursues desperately.

Who is there to fathom

The yearning of this mast?

SUBHAN ALLAH!

Sufi Anand Neelambar

CHIEF EDITOR: ‘MEDITATION TIMES’

A DOWNLOADABLE FREE E MAGAZINE
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SUFISM

PROFILE PROF.
HANGLOO

P rofessor Rattan Lal Hangloo hails from Kashmir

Province of India. He is a renowned Social Scientist.
He has a permanent Position of Professor at
Hyderabad Central University, Department of History.
Presently Professor Hangloo holds the Chair of Indian
Studies at the University of the West Indies Trinidad &
Tobago. Professor Hangloo has been awarded several
prestigious awards which also include Fulbright
Fellowship by America.

DAAD Fellowship by Germany

Masion De Sciences visiting fellowship by France

He has published around 70 papers in National and

international refereed Journals and proceedings.

He has also published more than a dozen books. The

latest one is New Themes in Indian History, Politics,
Gender Environment and Culture.
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SUFISM

He has been invited to a number of National and

international Conferences which includes; Russian
Academy of Sciences, Moscow Gadhar Heritage
Foundation of California, USA, 13th International
Economic history association held at Argentina and many
others.

He is member of many national and international

organizations both Government and Non government. He
was Member, Academic Council of the United Nations
System, at Yale University, U.S.A for 2years.

He has guided 10 Ph.D. scholars and 30 M.Phil Scholars.

He has been visiting Professor at Heidelberg University,

Bamberg University & Berlin University in Germany
University of Paris Sorbonne, & Institute of Himalayan
Studies in France. University of Ashkabad in
Turkmenistan, (Former Soviet Republic), Delaware
University Michigan University USA

He has delivered several Memorial lectures, Presidential

& Key note addresses in India and abroad. He is very
simple and humble in his behaviour.

He has published two books of his poetry Hasrate, and

Mere Khayal from which we have chosen some
compositions as part of this work along with
compositions of others.
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6.

betaSsubI
BEYOND
NARROWNESS

betaSsubI sdakt kI jan hE.

Betasuubi sadakat ki jaan hai!!

Naqshbandi Sufi Ramchandra

To rise above narrowness is the very essence of truth.

Truth is beyond all duality and narrowness.

T he first and the basic tenet to be understood is

that truth is attained in emptiness and is lost in
words. Truth is attained in silence and is lost in
speech. Truth has no language. All language is untruth.
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SUFISM

Sufi Ramchandra is a Naqshbandi master who visited

this planet between Feb 1873 and Aug 14th 1931!
Nearly one hundred years before his advent a forecast
was made about his coming. He lived in a small town
Farookhabad. His entire life is an embodiment of truth
beyond all narrownesses.

To his disciples he gave the message of truth in its

sublimity beyond all narrowness. He used to say:

To rise above narrowness leads to truth!

Language brings narrowness. As such all languages

are created by man! There are more than 300
languages. And whatever man creates has limitations
based on cognition. Truth is not created by man. It is
his discovery. Truth is. It is neither to be created nor
to be proved but only to be unveiled. And this
unveiling of the truth happens only when all the noise
of language and all dualities and narrownesses inside
stops. Remember language, your understanding is the
veil. Thoughts are the only obstacle. Language,
thoughts, the outer world and its cognition narrows
your vision. Together these veil the manifestation of
truth.

When a child is born he has no language. He does not

come with any scripture, any religion, any caste or any
nation. He arrives as emptiness. The sacredness of
emptiness is unique. Emptiness is the only virginity,
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SUFISM

the rest is all perversion. The child arrives like a fresh

flower. There is not even a scratch on his
consciousness. He does not know anything. But the
child’s capacity to know is pure. He is like a mirror on
which nothing is reflected yet, but the mirroring
capacity is total and pure.

Later on as he grows there are many reflections.

Knowledge increases but the capacity to know goes on
decreasing. In the process that emptiness is filled with
words. And then emptiness ceases to exist. It is as if
the reflections on the mirror go on sticking to it and
do not disappear from it. Then, the mirror’s capacity
to reflect will go on decreasing.

A child is born; he does not know anything but his

capacity to know is pure. That is why children learn
quickly and old people learn with difficulty. It is so
because the old person’s capacity to learn has become
less – he has had enough of everything. A lot has been
written on his slate; his paper is no longer blank now.
For writing something new, the paper has to be made
blank all over again.

You can attain truth only if you can become again like
the newborn child. This is innocence. What is the
significance of Holy Prophet being illiterate or
Ummee? Knowledge makes a person cunning.
Knowledge brings narrowness. Prophet’s being
illiterate and Allah’s asking him to read symbolizes
the missing dimension. This symbolizes that Holy
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Prophet was innocence. His awareness was child like.

Only in the state of innocence truth descends. Only to
such a being truth dawns! So the arrival of the child in
this world is the first birth. And the second birth is
when innocence is born in him consciously.
Whosoever goes through the second birth is learned.
This state is described by different religions by
different names. The scriptures say that all are born
like untouchables. It is very rare that someone really
becomes a learned. Most of the people remain full of
words. And thus breed narrowness.

Who is a learned? Not the one who knows the

scriptures? Anyone can know the scripture. To know
scripture grammar and the memory is needed.
Memorizing the scriptures is just memory, not true
knowledge. Only he is a learned who has experienced
truth.

Man goes on memorizing the rules of grammar. Thus

he moves on a different journey. This is the journey
that leads to narrowness. This is outer journey. Truth
on the other hand is an inner experience. It is the
experience of inner oneness, serenity, and harmony.
betaSsubI sdakt kI jan hE.

To rise above narrowness of all dimensions leads to

the oneness with Truth!
ALHAM DIL ALLAH! SUBHAN ALLAH!! ALLAH HO
AKBAR!!
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Love has appeared from

Eternity and will continue
till Eternity and none has
been found in eighty
thousand worlds that could
drink one drop of it until at
last he is united with God.

RÂBI‘A
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SUFISM

n sta#z kI tmNna n isle kI prvah,

gr nhI< hE< mere AzAar me< manI n shI.

Let there be no meaning in my songs!
Remember someone is singing!
Singing deep within me!
Song arises beyond my control!
Someone has stirred something deep
within!!
No reward, no praise
Let there be no meaning!
Still the song will continue erelong!!!

LOVE TAOSHOBUDDHA
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TASAWWUF
SUFISM
– THE SPIRIT OF SUFISM
TASAWWUF – THE SPIRIT OF SUFISM of TAOSHOBUDDHA has come at very
crucial time as we live in a deeply divided world caused by misconception of religions,
particularly of Islam. September 11 changed the history of Islam or at least the view of
the western world on Islam changed. The depth and beauty of these compositions and
the meditative insights of the writer shows how all religions are in search of the true
meaning of love. It is humanity’s deepest longing for God.

While acknowledging works of such a nature which is not only innovative instead
comes like a fresh breeze of awakening and insights into the message of the masters I
urge Taoshobuddha to create more such meditations around the message of masters
like Nanak, Jesus, Rumi, Buddha etc. And I can assure you that with the insights and
command of language Taoshobuddha will certainly do this. This is an effort to bring
more serenity and harmony within. And certainly the light will reflect in the outer
world.

To compliment these compositions is the mystical voice of Taoshobuddha that

creates meditative channels as Buddhist calls these in their temple or groves in your
consciousness for the process of transformation to continue.

Thank you very much for reading this introduction. And now is the time to enter the
realm of Tasawwuf along with TAOSHOBUDDHA and his mystical voice.

With love in the name of this is OMNIPRESENT, OMNISCIENT, and OMNILOVING ONE!

DR. VISIER SANYÜ

Scholar and Officer, Responsible for Protection Refugees – Act for Peace-
National Council of Churches in Australia.
--------------------------------------------------------------------------------------------------------

Born in a Sufi family of Enlightened Masters on Feb 6th, 1951 Enlightened Taoshobuddha
officially known as Brij K. Saksena majored in Economics, taught at Kanpur University in
India, and authored many books on Economics. In 1981 he migrated to Trinidad in West
Indies where he started a business, but his eternal quest continued. He felt the need for
the expansion and transformation of human consciousness. And thus began his first Radio
programs in 1990 as Hour of Introspection. These programs were voiced by Ms. Salisha
Baksh. Later in 2005 he began another series of inspiration programs called WHISPERS OF
THE UNKNOWN and this time he himself presented the programs in his soul-stirring voice.
Thus the work of transforming human consciousness continues. As part of his works he
conducts meditations, yagnas, and talks in Trinidad and worldwide. He is the author of
THIS IS AN EXCERPT FROM THE
Meditation: The way to self-realization, The Secrets of Bhakti, Meditation the Ultimate in
Healing. His upcoming works are: Leaves from a Sufi Heart vol. 2; Japji: Songs of Nanak
BOOK. A PREVIEW INDEED!
Dev ji; Tasawwuf the Spirit of Sufism and more.

Foreword By Maulawi Jalaluddin Ahmad Ar Rowi, Malaysia

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SUFISM