The Fakir from Punjab

 

 

 

 

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

(Ik ōaṅkār sat nām kartā purkh nirbha’u nirvair akāl mūrat ajūnī saibhaṃ gur prasād )

One creator, one supreme reality,
His formless unity manifests itself in limitless forms
His name represents one cosmic Truth, one without a second, without fear or limitation
He is the creator, the timeless form, self-created, self manifesting……
May the Guru’s grace be with us……

These were the first words, (mool mantra -the basic holy chant) uttered by Guru Nanak upon his spiritual awakening. This formed the basis of Sikhism, the spiritual path shown by Guru Nanak. Guru Granth Sahib – the holy book of the Sikhs also begins with this mantra, and the rest of the book merely elaborates on the multiple dimensions of the this universal mantra.

Very little is known about the identity of this saint who was born in the 15th century in Punjab, a region in north India. His birth place was the village of Talwandi which falls in present day Pakistan.

Guru Nanank got married and had a family, he believed in living in this world, but not being swayed by it. He performed his duties as a family man but his heart was always submerged in the love and yearning for his God, whose praise he would sing night and day. The Gurudwaras of the Sikhs still ring with the melodius Guru Banis – the songs of the Gurus.

While Hindu and Muslim bigots fight over whether Guru Nanak was a Hindu or Muslim reformist, his true disciples, the Sikhs, are only concerned with following their Guru’s teachings. Guru Nanak was against divisive religions, outward ritualism and running away from worldly responsibilities. He asked his disciples to follow three simple teachings:

Naam Japan:: Chanting the Holy Name , ceaseless devotion to one God
Kirat Karo: Making an honest living
Vand Chakkho: : Sharing and caring for others

Some believe that the Sikh religion consists of the higher ideals of Bhakti Yoga and Sufism. Very few people are aware of the fact that the foundation stone of the Golden Temple at Amritsar, also known as Harminder Sahib, was laid by a sufi – Hazrat Miyan Mir, who was especially invited by the fifth Sikh Guru, Guru Arjan Dev for this purpose.

Guru Nanak was greatly influenced by Kabir and Shaikh Ibrahim Farid (1450 – 1535) a descendent of the famous Sufi saint Shaikh Fariduddin Shakarganj of Pak Pattan whose works, along with Hazarat Mian Meer and Waris Shah., were incorporated in the Guru Garanth Sahib.  Their work makes up 33 percent of the book. Guru Nanak undertook a deep study of Hindu and Muslim faiths, traveled to Mecca, Medina, Israel, Palestine, Syria, and Turkey  and Baghadad with his childhood Muslim companion – Bhai Mardana, and subsequently came up with his own simple teachings bereft of any outward rituals or symbols. Guru Nanak’s main objective was to bring together Hindus and Muslims of India in common worship of one God, overcoming all caste and social distinctions.

The Guru told his followers that they were to be householders and could not live apart from the world — there were to be no ascetic or hermits. He introduced the practice of langar -the communal meal, where the rich and poor, Hindu and Muslim, high caste and low caste, would sit together to eat.

Like all the other faiths present day Siikhism has developed into an organised religion with political overtones.

Raman Maharishi: The Silent Seer of Arunachala

Like his beloved hill – Arunachala, this sage raised his head in solitary grace above the rest of humanity, humble in his spiritual grandeur. He advocated no religious method, tradition or ritual. He was above them and espoused the spirit of Self inquiry. ‘Know thyself and you shall know the Truth’ was his response to Paul Brunton – a western seeker of Indian spirituality, who was to later introduce this, one of India’s greatest sages, to the Western world. After meeting the Maharishi, Ralph Wardo Emersen, the great American philosopher  said, ‘The words of this sage still flame out in my memory like beacons of lights…..Our best philosophers of Europe could not hold a candle to him…..’

Born in 1879 on the auspicious occasion of Arudra Darshan – the sight of Shiva, which marks the day Lord Shiva manifested himself to his devotees, the Maharishi spent twenty years of his adult life on the slopes of his beloved hill Arunchala – the Hill of Sacred Beacon. Among all those who visited him, none was untouched by his lustrous eyes, his compassionate smile and a sense of beautiful peace that seemed to pervade the very air around him.

While his teachings were simple and direct, there was something mysteriously aloof about this seer, perhaps his consciousness lay immersed in a plane beyond the reach of ordinary mortals. Paul Burton would describe one of his experiences that he felt in the presence of the Maharish: ‘What is this man’s gaze but a thaumaturgic wand, which evokes a hidden world of unexpected splendour before my profane eyes?’

He was not a Yogi in the orthodox sense and had no guru in the conventional sense. He had sought, found and followed an inner path leading to Self – Knowledge, he was, he believed, guided by an inner divine monitor. He would tell his disciples that if they searched deeply and sincerely for anything, they would eventually be led to the object of their quest. The Maharishi’s method of helping others was a subtle, silent and steady outpouring of healing vibrations into troubled souls. This mysterious phenomenon is perhaps what is known as ‘Grace’. His silences were more significant than his utterances.

It was perfectly clear to all who were fortunate enough to be in his presence, that he had no wish to convert anyone to his own ideas, whatever they may be, and no desire to add anyone to his following. Paul Brunton called him ‘one of the last of Inida’s spiritual supermen’. Simple and modest, he made no claims to siddhis or occult powers. Totally without any traces of pretensions he strongly resisted any attempts to cannonise him during his life time.

The path shown by the Maharishi demands no blind religious faith. He simply put forward a way of self-analyses, which can be practiced irrespective of any ancient or modern theories and beliefs which one may have. Verbal injunctions were not necessary, with the power of the Maharishi’s grace; each sadhak (disciple) was helped according to his nature, in proportion to his devotion and understanding.

To read some more about the Maharishi’s teachings please check out my other blog at :

http://upadesha.wordpress.com/

Haven on Earth

The mighty Kanchendzonga

 

In the year 1592, when men in power were still God fearing and honored their word, a sacred covenant between the Lepchas – the indigenous people of Sikkim, and the Tibetan Bhutias was solemnized. This historical event took place near Gangtok, the present capital of Sikkim. A bull was sacrificed to the Gods and an oath was sworn over its blood that the Lepchas and Bhutias would never fight and live as blood brothers in peace and harmony. Who ever broke the sacred oath would be cursed along with his descendents. From then on, on the 15^th of every ninth month of the Tibetan calendar, the people of this region would make an offering of food and drink to their God to celebrate this sacred covenant. However the Tibetan rulers of the Sikkim could not keep their word for long and broke the sacred oath, inviting the wrath of the curse on themselves. The Namgyal dynasty that ruled over Sikkim from 1642-1975, came to an end on  16^th May 1975 and Sikkim became the 22^nd State of India. However during my recent trip to the eastern Himalays I realized that while the rulers of this region broke the sacred oath of peace the people of this region continue to follow the sacred covenant.

 

Our Bhutia driver with his Lepcha friend

 

 

Kalimpong was my first experience of the eastern Himalayas. We arrived by road from Bagdogra at night, occasionally stopping on the way for tea at some roadside dhaba. It was a different world – the silence, the hills and the trees breathing refreshingly moist cold air, the narrow winding roads fading into a foggy corners, the simple rural folk, the place seemed so romantically remote and away from the everyday absurdities of city life.

 

The next day, a local Bhutia driver took us around Kalimpong, telling us a little bit about all the major land marks. He was a gentle and friendly man and would greet every third person on the road as we drove around the town. When I commented on his popularity among the locals, his response was simple – “since we do not know how long we are going to live, we might as well live with friendship and love while we are still alive !”

 

A church at Graham's home, Kalimpong

 

 

Kalimpong, as well as the rest of the region of eastern Himalayas, is home to people of different tribes and faiths. There are Nepali Hindus, Lepchas and Bhutias who are mostly Buddhist and a small Christian and a Tibetan Muslim population. The Lepchas, meaning ‘ravine folk’ are believed to be the original inhabitants of Sikkim. They are the people who lived with and worshiped nature – they venerated the spirits of rivers and mountains before adopting Buddhism or Christianity. Their closeness to nature is reflected in their language, which though not well developed, is rich in vocabulary related to the plants and animals of this region. The Bhutias are of Tibetan origin who migrated from Tibetan to Sikkim, Himalayan West Bengal and Bhutan after the 15^th century. They follow Nyingmapa and Kagyupa school of Tibetan Buddhism. Majority of Nepalis here are Hindus, except the Sherpas and Tamangs, who are Buddhist.

 

The Jame Masjid, Kalimpong

 

 

Few outsiders are aware of the fact Tibet had, and perhaps still has, pockets of Muslims entrenched within its borders. Tibetan Muslims trace their origin to immigrants from China, Kashmir, Ladakh and Nepal. Islamic influence in Tibet also came from Persia and Turkestan.

After 1959, during the Chinese aggression, quite a few Tibetan Muslims managed to escape out of Tibet into the border towns of Gangtok, Kalimpong and Darjeeling. A large number of them moved to Kashmir. However, according to one report, about 50 Tibetan Muslim families still reside in the Kalimpong-Darjeeling region. Tibetan Muslims in Darjeeling, Kalimpong and Nepal have a joint Tibetan Muslim Welfare Association based in Kalimpong. I met some of them outside the Jame Masjid in Kalimpong. When I asked one of them if there was any friction among the different communities, he seemed to be taken by surprise, ‘What is there to fight about?’ he wondered. ‘We are simple folks, and our only concern is to earn a living and save for our children’s future’ he added. That moment all the petty politics of hate and communalization over the Jamia Nagar encounter and Malegaon blast come to my mind and I felt a bit ashamed of myself. The rest of India broke its sacred covenant of brotherhood long time ago and God knows how many of our future generations will face the wrath of the curse.

 

It was in Kalimpong where a Buddhist taxi driver and a pious namaazi taught me the refreshingly simple philosophy of peaceful co-existence. It was in Kalimpong, too, that I got my first glimpse of eastern Himalayas and Kanchendzonga, the highest mountain peak of India. The serene landscape of hills rolling into the far horizon with the mighty Kanchendzonga rising far above the clouds reminded me of what Pir Inanyat Khan, the great musician and Sufi, once wrote – the spiritual centre of a region lies at its highest point.

To see some more photos of this beautiful  region please check my flickr account at :

http://www.flickr.com/photos/naqaash/ 

 

The Kingdom Within

There is a kingdom of the spirit’s ease.
It is not in this helpless swirl of thought,
Foam from the world-sea or spray-whisper caught,
With which we build mind’s shifting symmetries,
Nor in life’s stuff of passionate unease,
Nor the heart’s unsure emotions frailty wrought
Nor trivial clipped sense-joys soon brought to nought
Nor in this body’s solid transiences.
Wider behind than the vast universe
Our spirit scans the drama and the stir,
A peace, a light, an ecstasy, a power
Waiting at the end of blindness and the curse
That veils it from its ignorant minister,
The grandeur of its free eternal hour.

- Sri Aurobindo

When the Believers faced Jerusalem

At first, Ghogha looks like any small-time coastal settlement of Gujarat – not entirely a village nor a town, as if a village, bored by its own half hearted attempts at urbanization had fallen back into its old slumber. Clusters of mud houses interspersed with cement and brick structures – looking garishly out of place among mud and slate surroundings – dusty roads and by lanes, with puddles of stagnant water and stray dogs lingering at corners.
Closer to the sea stands a forlorn looking government rest house with an old tamarind tree standing in its large courtyard. From the stone wall skirting the courtyard you can see the rocky beach below. Waves loaded with mud and sand constantly lash the rocks. Riding these very waves, sailing in their sturdy ships, the first Arab traders landed at Ghogha around the early seventh century and built a masjid here. This was the time when Qibla (direction to be faced while offering namaaz,) of the Muslims was Jerusalem instead of Mecca. For a brief period of 16 to 17 months, between 622 and 624 A.D., after Hijra (migration) to Medina, the Prophet (s.a.v.) and his believers faced Jerusalem while offering namaaz. This ancient masjid, locally known as the Baarwaada Masjid or Jami Masjid, was built during this period and is one of the oldest if not the oldest masjid in India. Later the Prophet (s.a.v.) received Wahi (Revelation) commanding him to change the orientation point from Jerusalem in the north to Mecca in the south. This masjid, therefore, predates all the other masjids in India whose mehrab face Mecca. This ancient masjid also bears the oldest Arabic inscriptions in India. The masjid falls under the care of Barwaada jammat but in spite of its historical significance, it lies in ruins needing urgent repair.

This small town has over eleven masjids and dargahs, which were built later during the Sultatnate period in Gujarat (1401- 1572), including the old mazaar of Ashraf Shah Baba who made Ghogha his home. A copy of the Holy Quran hand written by him can also be seen here. There is a tunnel under his mazaar which is believed to go as far as Mecca!! A few adventurous youths did make an attempt to verify this belief but had to turn back after a few kilometers due to lack of oxygen !!
In its heydays Ghogha was the center for Islamic learning and a flourishing port which had trade links with Shri Lanka, Africa and Middle East and was appropriately called, Sher-e-abaad , the prosperous city. During the Moghul period, its yearly income was believed to be 1666 pounds. Later it became a major cotton exporting port. However with the passage of time, a decline in cotton prices and the development of railways brought about a decline in the commercial importance of ports along the Gulf of Cambay (Khambat). With the development of the nearby Bhavnagar port, the significance of Ghogha as a port diminished further.
Today this coastal town lies half-forgotten along with its inhabitants, the majority of whom are Muslims and identify themselves as Ghoghari Arabs. However their love for the sea continues with every Ghoghari family having at least one male working on a ship somewhere. Due to lack of local employment opportunities, most of the men folk have left their homes for work in places like Mumbai and Middle East. The locals believe that this is due to the curse of Ashraf Shah Baba. According to local folk lore the Baba cursed the men of Ghogha for casting an evil eye on his beautiful daughter. He cursed the men folk of Ghogha that they would never be able to live with their family and will have to wander away from home in search of livelihood.
A boat making unit started some years ago closed down due to some internal problems. A salt works trade started some time back, met with the same fate. The Ghogha – Dahej ferry boat service started by the State Government with much ballyhoo ended in a whimper. Only a few bentonite processing factories offer limited employment to the locals.
Today Ghogha and its ancient masjid bear a look of decadence. Perhaps the development planners can cast off the Baba’s curse and it would be a great loss to our cultural heritage if this ancient masjid is allowed to crumple to dust.

Waiting for the Saviour

Know that al-Mehdi (A.S.) must come, but he will not come until the earth is filled with injustice and oppression. He will fill it with justice and equity…..

 - Musnad Ahmad Ibn Hanbal, Vol. 1, P. 99 

When rigthteousness is weak and unrighteousness exults in pride, then my Spirit arises on earth for the salvation of the good and destruction of evil in men….

- Shri Krishna in the Geeta

Yesterday was Shab-e-Baraat and by a strange coincidence there was power cut in our locality. As dusk and darkness approached and the time for the ceremonial nazr drew close, numerous candles were lit. The soft glow of the candles and the fragrance from the incense sticks filled all corners of our house which had been immersed in darkness. Perhaps this was symbolic of what the Shia Muslims of the world expect once their ‘Mehdi’ (a.s.), their savior – their twelfth Imam reappears.

Nazr, in form of halwa, made from chana dal, was offered and Sur-e- Fahteha and Sur-e- Qul were recited, first, in the honor of Amir Hamzaa (the uncle of Prophet Mohammad s.a.v.), followed by all our ancestors and departed relatives. We prayed to God asking for forgiveness for the sins of our departed relatives and prayed for the safe journey of their souls to the here-after. It reminded me of ‘Pind Daan’ or ‘Shraadh,’ performed by many Hindus believing this will relieve their ancestors of all sins and help their souls attain salvation.

Later in the night, as there was a fire-work display to celebrate the birth anniversary of the twelfth Imam – Muhammad al-Mehdi (a.s). The halwa was then distributed among our neighbors and the poor.

Shab-e-Baraat also known as Lailatul Bara’at, falls on the 14th/15th of Shaban, the eighth month of Muslim calendar. It is variously known to mean, ‘the night of commission’, or ‘the night of emancipation, forgiveness or atonement’. There are various beliefs and traditions regarding this night among Muslims. Many Muslims believe that on this night God writes the destinies of all humans for the coming year by taking into account the deeds committed by them in the past year. People pray to God both in preparation for Ramazaan and for the forgiveness of the sins committed by them. Some believe this night to be the night of good fortune and a popular legend says that on this night the Prophet (s.a.v.) visits each house and relieves the pain of suffering humanity. Shia Muslims believe that the souls of their ancestors and deceased relatives visit them on this night.

While there is no mention of Shab-e-Baraat in the holy Quran, Sura Dukhan does mention about Laila Mubaraka, which, according to some Islamic scholars is Shab-e-Baraat. It is believed that, on this day, the Prophet (s.a.v.) paid a visit to the Jannatul Bak’i graveyard to pray for the salvation of the souls of the departed including his martyred uncle – Amir Hamza, who had embraced Islam and had become one of its bravest champions. Many observe fasting during the day and perform nafal (optional) namaz at night.

The Shia Muslims associate this night with the birth of their last Imam – Mohammad al-Mehdi and pray for his reappearance. In the Indian subcontinent, candles and fire-work displays light up Shia neighborhoods. The parallels between the Hindu festival of Diwali and Shab-e-Baraat are apparent. Diwali commemorates the home coming of Lord Ram after 15 years of vanvaasa, on Shab-e-Baraat the Shias pray for the home coming of their Mehdi (a.s) since he disappeared or went into vanvaasa several hundred years ago. Diwali symbolizes the victory of Good over Evil. The Mehdi (a.s.) is expected to do the same –vanquish evil and oppression from this world.

Shias consider Hazrat  Ali (a.s), who was indicated by Prophet (s.a.v.) as his successor, as the first rightful Caliph and Imam of the Muslims, and that after his assassination the spiritual headship descended in succession to his and Fatima’s posterity in ‘the direct male line’ until it came to Imam Hassan al’Askari (a.s.), eleventh in descent from Ali, who died in 874 A.C. or 260 Hegira. Upon his death the Imamat passed on to his son Mohammad al-Mehdi – ‘the Guide’, the last and twelfth Imam. The story of the Imam’s of the house of the Prophet(s.a.v.) are rather tragic. The father of Hassan al’Askari (a.s.) was deported from Medina to Samarra by the tyrant Mutawakkil and detained there until his death. Similarly Hasan (a.s.) was kept a prisoner by the jealousy of Mutawakkil’s successors. His infant son, Mohammad al-Mehdi (a.s.), barely five years of age, pining for his father, wandered about in his search and entered a cave from which he is believed to have disappeared. This tragic story ends with hope and expectation in the hearts of the Shias that the child will return to relieve a sorrowful and sinful world of its burden of sin and oppression. This Imam bears, among the Shias, titles of the Muntazar- the Expected, the Hujja – the Proof (of the Truth), the Kaim – the Living. Great sufi’s and Islamic theologists like Attar, Rumi, Jami and ibn-Arabi have referred variously to the twelfth Imam as the ‘Seal of Sainthood,  ‘the Hidden Imam’, or the ‘Imam of the Time’. 

The belief in the appearance of a savior or avataar in not too distant future is common to almost all religious traditions and cultures. There are over 700 prophecies from around the world which promise the advent of a world savior pledging spiritual revolution and redemption. The Hindus await the incarnation of Vishnu in the avatar of Kalki, the Buddhists wait for  the reincarnation of Lord Buddha as Lord Maitreya, the Zoroastrians foretell the second coming of Zoroaster as Saoshynt, the Jews wait for their Immanuel, and the Christians wait for the return of Christ. However the interpretation of all the prophecies suffers from ‘religious myopia’. All religious follower believe that there can be only one savior – theirs. The savior from their particular faith is the only true redeemer. But perhaps  the hallowed concepts of organized religions and messianic traditions themselves need to undergo death and resurrection before this world can be saved from itself. 

Quotes: Stillness, silence and the present moment

 

Be quiet. Quietness is the surest sign

that you’ve died.

Your old life was a frantic running

from silence.

The speechless full moon  

comes out now.

- Rumi

 ” The discovery of the truth is the discernment of the false. You can know what is not. What is – you can only be. Do you understand that the mind has its limits? To go beyond, you must consent to silence.”

- Nisargadatta

 

 

 We can’t listen and receive if we’re constantly creating and projecting. We can’t observe or be aware of what’s behind us: Unconscious motivations, habits, energy blocks, knots, drains, etc., if we are busily creating more of the same.  We need to learn and value the art of listening and observing.  

We find this place of Silence through surrender, after perhaps years of struggle to dis-cover the false self.

 - Bob Fergeson 

 ” There is a way between voice and presence where information flows. In disciplined silence it opens. With wandering talk it closes.

 - Rumi 

 ”It is, moreover, only in the state of complete abandonment and loneliness that we experience the helpful powers of our own natures.”

- C.G. Jung

 By learning to observe our thoughts rather than mechanically react on them only, can lead to a new level of being, one in which everything is possible, even our own becoming.

 - Bob Fergeson 

 Only through staying in the present, and Being, can we be free of our mind and its misery, and access the power of Now.

 Now – that intensely alive state that is free of time, free of problems, free of thinking, free of the burden of the personality.

 The whole essence of Zen consists in walking along the razor’s edge of Now – to be so utterly, so completely present that no problem, no suffering, nothing that is not who you are in your essence, can survive in you. In the Now, in the absence of time, all your problems dissolve. Suffering needs time; it cannot survive in the Now.”

 - Ekhart Tolle 

 Free thinkers are generally those who never think at all.”

                                              – Laurence Sterne

 A listening which is attentive yet not reactive, and unaffected by circumstance and the constant changes of thought and mind.  

 - Bob Fergeson

 Knowing that all thought is reactive and one step behind the present moment, we may begin to just listen, to observe without reaction. In this quiet, listening mind, something Real has the possibility of entering.

                                                -Bob Fergeson

 

The mind won’t allow you to be in the moment…ever.

 - Vicki Woodyard

 To see more quotes on various aspects of the spiritual quest please check out my other blog at :

http://upadesha.wordpress.com/

 

 

 

 

 

 

 

 

Flight of the Soul Bird

Equating the human soul with a bird is found in myth and mystical literature all over the world. From Hallaj to Sanai and Rumi, Persian mystical poetry has used the symbol of Bird, beautifully. The human soul, like a bird can choose to remain caged in this perishable body or fly towards Liberation. Ibn Sinna (Avicenna) used this motif and Ghazali wrote the Risalat at-tayr, “Treatise on the Birds”. The nightingale of Sufi poetry, yearning for the rose, singing night and day of its unfulfilled longing and union, suffering without complain the sting of its thorns – is the soul longing for eternal beauty. It is this longing that inspires the soul bird to sing. Longing is the most creative state that the soul can reach.

 Rumi often spoke of the soul as a white falcon, exiled amidst the black crows, or a nightingale in the company of ravens. Rumi’s pun on the word falcon or baz, which in Persian also means “again”, or ‘return’, refers to the baz’s desire to come back to its Lord and Master.

 However the symbol of the soul bird’s jouney to is final abode is ingenuously developed by Attar – the master story teller of Iran, in his epic poem, Mantiq u-tayr, “The Birds’ Conversation”, also known as “The Conference of the Birds”. Fariduddin “Attar” (= seller of essence and scents), a druggist by profession, is considered by many as the greatest of the Mathnavi writers of Persian mystical poetry after Rumi. He was born in Nishapur (north-eastern Iran) and died there most likely in 1221 C.E. The idea of traveling and ascension towards the spiritual home, so dear to the mystics of Islam, found its most poetic expression in Attar’s poetry. The Mantiq u-tayr was modeled on the, Risalat ut-Tayr, Treatise on the Birds composed half a century earlier by another Sufi master, Ahmad Ghazali (d. 1126 CE).

 The “The Conference of the Birds” revolves around the decision of the birds of the world to embark on a journey to seek out their king, the Simurgh – their debilitating doubts and fears, and the knowing counsel of their leader Hoopoe. Each bird falters in turn, whereupon their leader urges them on with parables and exemplary stories, including numerous references to some of the early Muslim mystics such as Rabi’a al-’Adawiyya, Abu Sa’id ibn Abi’l-Khair, Mansur al-Hallaj and Shibli. The different birds represent the different personality types among humans as well as the complex characteristics that make up the human individual.

 In these 4500 odd couplets, Attar speaks to all of us – to our inner being. We are all born with wings, but few of us discover them in our lifetime. Wings to fly back to our home – the abode of the mystical Simurgh – the Lord of all Birds, who lives on the world encircling mountain of Kaf. This journey ultimately is the soul’s progression towards inner perfection.

 The different stages along this spiritual journey, which may take a different sequence in different individuals, are symbolized by Attar as seven valleys. Perhaps the series of valleys are used to denote that this journey is not that of a single ascension. It occurs in stages, and once you have crossed one valley, you find yourself at the bottom of another. Valleys can be both enchanting and entrapping and the wayfarer may be tempted to linger on or get trapped in one of them. These seven valleys may be interpreted as follows:

 

The valley of Longing and Searching: This stage represents the longing and searching of all creatures, who unknown to themselves, long for their original home. It is the strange yearning that overcomes some of us when we listen to beautiful music or behold Natures’ beauty – its mountains and valleys, oceans and springs…… It is this longing that drives us from one desire to another. Not knowing what it is that will quench our thirst once and for all – the Trishna of the Advaita yogi.

 The valley of Love: This is the all consuming Love which purifies and the lover is regenerated and altered by it to such an extent that his very being undergoes a change – his every fiber is purified and raised to a higher state, resonating to a higher tune. This is true loving surrender, irrespective of religious tradition, reputation, name or fame, like the Love of Majnu for Laila; like the Love of Sheikh Sanan for a Christian maiden for whom he gave up the rosary for the ‘infidel’s’ girdle, like the Love of Mirabai for her Giridhar Gopal – the Bhakti and Samarpan of Bhakti yoga.

 The valley of intuitive Knowledge: Also known as the wisdom of the heart, marifa  or gnosis, this is direct revelation of the truth as apposed to ‘ilm’ or discursive knowledge. This is the Atmagyana or Atmabodh mentioned in Advaita. This revelation leads to detachment from all things perishable (valley of Detachment) and the realization of the unity of all existence (valley of Unity) – of both the phenomenal and the causative world. All opposites melt, everything is renounced and everything is unified. All forms merge into one singular Essence.

According to Jami, ‘ Unification consist in unifying the heart, that is, purifying it and denuding it of all attachment to all things other then “The Truth”, including not only desire and will but also knowledge and intelligence’. These valleys or states lead to the valley of Bewilderment, this is the long dark night of the soul, referred to by many Christian Gnostics – a state of perpetual sadness, and consuming desire – the agony of being in Love but not knowing with whom.

 Finally in the valley of Poverty and Annihilation, the thirty birds who undertook the painful journey in the search of Simurgh realize that they themselves – si murgh (=thirty birds in Persian) are the Simurgh. The story thus ends with one of the most inventive puns in Persian mystical poetry. This is the ultimate sought after state of fana – the nullification of the mystic in the divine presence when the seeker finds his way into the ocean of his own soul, all longing ends. However, this is not the end. When the soul has finished its journey to God, the journey in God begins – the state that the Sufis call baqa i.e. the absorption and abiding life in God,  the Sat- Chit- Ananda of Advaita. Here the soul traverses ever new depths of the fathomless, divine being – which no tongue can describe. Referring to this state Ghazali says ‘When I saw the rays of that sun, I was swept out of existence. Water flowed back to water’. The water drop finally falls back into the ocean, and the mortal form of the moth is reduced to smoke and ash in his Beloved flame’s embrace. It is the Nirvana and the moksha of the soul-bird which has finally returned Home.

 

 

 

 

 

 

The Baha’i Faith and Sufism

One look at the belief system and cosmology of the Bahai faith and one is struck by its simplicity and the willingness to accommodate all the religions of the world. The Baha’i faith appears to embrace the fundamental beliefs of all world religions without their excessive rituals and rites. The emphasis is on compassion, brother hood and universal unity. It preaches respect and acceptance of all faiths and makes no claim to exclusiveness. Just as you do not have to be a Muslim to follow the path of the great Sufi pirs, the follower of any faith could become a Baha’i without forsaking their original faith and members of many Sufi orders were Baha’is. However in the 1920s and ‘30s Shoghi Effendi (the appointed head of this faith from 1921 to 1957) attempted to wean Baha’is away from dual membership in other religious bodies, this led to the end of any membership by Baha’is in Sufi orders. Though individuals within the Baha’i community, with a strong orientation toward `Attar, Rumi, and Baha’u'llah’s ‘Seven Valleys’ and other mystical works continue to exist.

The Baha’i faith was founded by Mirza Husayn Ali, in the nineteenth century Persia, who was later given the title of Baha’u’llah – meaning the Glory of God. His compatriot, Sayyed Ali Muhammad Sayyed, who later was given the title of ‘Bab’ or ‘the Gate’ prepared the way for the coming of Baha’u’llah – the Promised One. Baha’u’llah called upon his followers to be standard- bearers of unity based on love for their fellow men. He affirmed the belief in only one God whose essence is beyond the understanding of His creatures. The qualities of God such as His love, knowledge and power however are reflected in the Founders or Messengers of world’s great religions, each of whom established a religion that was suited to the needs of the time. The Baha’i faith considers Abraham, Moses, Krishna, Zoroaster, Buddha, Jesus, Mohammad, and Baha’u’llah himself as among the Messengers of God. This particular claim appears to be the strongest point of contention between Bahai’s and the followers of other faiths.
Much of the early works of the Baha’i faith were in the form of letters to individuals or communities, mostly written by the ‘Bab’ or Baha’u’llah. These are termed tablets. Baha’u’llah’s Kitab-i-Aqdas or the Most Holy Book and Kitab-i-Iqan or The Book of Certitude are among his major writings or ‘revelations’.
The similarities between mystical aspects of the Bahai faith and Sufism is striking, which makes one wonder if the Bahai faith evolved from Sufism or is perhaps a consolidated form of Sufism without it’s numerous ‘tariqas’ and excesses which crept into its various orders with the passage of time. While Sufism focuses on individual spiritual growth, the Baha’i faith strives at spiritual unity of the entire humankind.
Baha’u’ullah interacted with many Sufis during his lifetime and also had Sufi followers who were called Baha’i darvishs or urafa, including the well known Darvish Sidq-`Ali, the Baha’i Sufi and companion of Baha’u'llah, Ahmad Yazdi, and Mishkin-Qalam (a member of the Ni`matu’llahi Sufi order). The Baha’i Sufis had community gatherings on the evening of May 22 to celebrate the declaration of the Bab, this involved prayers specifically revealed for this occasion and staying up most of the night, praying and chanting remembrances (dhikr) of God. In fact according to Baha’i sources certain teachings of Baha’u’llah called “Tablets of the Sacred Night (Alwah Laylat al-Quds)” were revealed by Baha’u'llah with the intention that Baha’i Sufis should treat that night as a festival and read these Tablets. The contents of this short Tablet, which is an extended prayer to God, has many parallels with Sufi thought and practice. However these customs, ordained by Baha’u'llah, were discontinued in the twentieth century Iranian Baha’i community, the reasons for which are unclear.

The mystical path in Sufism is characterized by a strong emotional component in worship. Baha’u'llah evokes this aspect of that path when he calls upon God to “fill their yearning with ardent passion.” Another goal of Sufism is to attain a mystical knowledge (`irfan) of God. In the beginning of the Most Holy Book, Baha’u'llah makes attainment of such mystical knowledge of God one of two prerequisites for salvation.
Sufis emphasize achieving a powerful understanding of God’s Unity (tawhid), which too is mentioned in the Tablets of the sacred Night. Moreover, Sufis often use ‘scandalous’ metaphors for the spiritual drunkenness they seek, and Baha’u'llah also evokes these literary themes in the Tablet when he says, “Yes, my Beloved: give them to drink of the cup of life from the hand of this Youth in this garden,” representing himself as the wine-server or “saqi.” He speaks of the worship of the Sufis, that they “may make mention of Thee at eventide and sunrise,” and such practices are also expected of all Baha’is in the Most Holy Book.
Sufis tended to seek to focus all their concentration upon God, finding Him in all things and using breathing and other meditation techniques to heighten their awareness of the divine. These practices are mentioned by Baha’u’llah in his writings. Continual awareness of God, in every spoken word, in every breath, and in every sight one sees, is an aspiration of mystics in many religious traditions apart from Sufism and Baha’i mysticism.
However there came a time in the history of Sufism when its forms were used and the contents forgotten. This led, for example, to “dervishes begging and expecting to be cared for because they were the holders of special, spiritual knowledge. Another problem was a feeling of superiority to recognized laws and codes of behavior which came about because they felt they had discovered the “real” truth of life. One of the beliefs that had crept in was that it was possible to experience God (the Divine Essense) yourself without a Mediator.
In his treatise called the Seven Valleys, Bahá’u’lláh talks to the Sufis of his day in their own symbols and forms. He uses the oldest form of the Sufi literature, the Seven Valleys (or Cities, as it is also known), of the Sufi poet Attar, to present his vision to the Sufis. His also quotes copiously from the great Maulana Rumi. In this mystical treatise Baha’u’llah sifts the wheat of Sufi teaching from the chaff that had crept in over the years. He says that mankind can have an experience of the Divine (Valley of Love), can grow in understanding (Valley of Knowledge), can experience the unity of all things (Valley of Unity), be content (Valley of Contentment), and experience amazement (Valley of Wonderment), but there is a veil between the Creator and the created which can only be penetrated by a Being of another quality than man. In other words a seeker of the Divine Essence can develop his consciousness considerably in this world, true contact with the Essence is impossible. Full development can only come through recognition of the Messenger and obedience to His Laws.
In recent years, the spread of Baha’i faith to various countries has led to increased organization within the international Baha’i community and ironically, a faith whose founder strived to do away with the ills of organized religions of the world, is itself facing similar problems. There are allegations, especially within the Baha’i community in the U.S. that the followers of this faith have become more fundamentalist in the last four decades. There seems to be an increased emphasis on doctrinal and behavioral conformity as a result, what was initially intended to be a liberal and universalistic tradition is shifting towards exclusivism and sectarianism. There are allegations of key sectors of Baha’i administration being run by Baha’i fundamentalists who misuse their authority to exclude Baha’i liberals in key posts.
There was a time when the Baha’i faith came to the aid of Sufism, perhaps it is time now for Sufism to come to the rescue of the Baha’is.

(photo credits: RonAlmog, Eviljohnius and Diabolic preacher)

Bhakti Saint Poets of India

They belonged to various castes and communities, spoke a varied language and dialiects and came from different professions. We had Kabir the weaver, Namdev the tailor, Akho the goldsmith, Goro the potter and Chokhmela the mahar who rebeled against the exploitative caste system and exclusiveness of organised religions. While Eknath and Gyandev, the Brahmins from Maharashtra, Chaitanya Mahaprabhu from Bengal, and Shankardev from Assam strived for bringing about reform and transformation of religion. Namdev, Tukaram and Chokhamela from Maharashtra, the Lingayat Basavanna, Akka Mahadevi and Allamaprabhu from Karnataka spoke of a novel tradition based on equality of all mankind. Then there was Mirabai and Narasinh Mehta – who, intoxicated with the love of God, faced pain and suffering by singing and dancing to thier beloved Lord. They belong to no one religion or tradition. They belong to this country and its people. They did not write high philosophies in Sanskrit, but preached and sang in the common dialect and their poetry survived hundreds of years of oral tradition. The Santvani (song of the saints) of this land still vibrates in its air and ether, if we could only tune in…..