sample copy. not for distribution. - educreationmurad shah wali, baba ali ahmed shah wali, baba...

Sample Copy. Not For Distribution.

i

Garden of Secrets

Musings of a Seeker


ii

Publishing-in-support-of,

EDUCREATION PUBLISHING

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Printed in India


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Garden of Secrets

Musings of a Seeker

Minhas

EDUCREATION PUBLISHING (Since 2011)

www.educreation.in


iv


v

Acknowledgement First and foremost, I would like to thank my mother for

standing beside me throughout writing this book. This

work would not have been possible without the generous

support of my mother. She has been my strength,

inspiration and motivation for continuing to improve my

knowledge and move my career forward.

Thanks dad, for always being there whenever I

needed you.

I am thankful to the Almighty, for being very kind

and generous during the period of hardship, which

showed me through my suffering, the real meaning of

life. Thanks for giving me the power to believe in my

passion and pursue my dreams. I could never have done

this without the faith I have in you, thanks for

everything, God.

I am highly indebted to the Masters, whose

teachings have deeply inspired me, especially: Baba

Murad Shah Wali, Baba Ali Ahmed Shah Wali, Baba

Laddi Shah Wali, Hazrat Khwaja Moinuddin Chishty,

Hazrat Nizamuddin Auliya, Sayyed Peer Haji Ali Shah

Bukhari, Jalal ad-Din Muhammad Rumi, Shams-i-

Tabrizi, Al-Ghazali, Omar Khayyam, Hazrat Inayat

Khan, and many others.

I am thankful to Coleman Barks, Author of

numerous Rumi’s translations, whose poems have

inspired me to write. If Rumi is the most read poet in

America today, Coleman Bark is in good part

responsible.

I am also indebted to my Masters of Sant Mat

Mysticism: Hazur Baba Sawan Singh Ji Maharaj, Param

Sant Kirpal Singh Ji Maharaj, Sant Darshan Singh Ji


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Maharaj and Sant Rajinder Singh Ji Maharaj. My

Masters never expected anything from me. In fact, they

always try their best to lead me on the path of spiritual

progress.

I am thankful to the woman I ever loved, you will

forever remain alive in my heart and memory.

Thanks to my pet, Dobo. I know even millions of

words would not bring you back, neither would a million

tears. I wish to meet you in the light (Heaven).

Thanks to all my friends, relatives and colleagues,

for sharing the happiness and promoting the book. My

special thanks to my big brother Vishal Malhotra for

designing the Book Cover.

I would also like to express my gratitude to all those

who spare their precious time to read the book.

At last, I am very thankful to my publisher

“Educreation Publishing” for their all round support

in publishing the book.

W


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About The Author

Kanwaljeet Singh Minhas, chose the

pen name, “MINHAS” for his books.

Currently, he is working in the

analytical department for a leading

credit rating agency of India. He

graduated with Bachelor of commerce

from Shaheed Bhagat Singh College,

Delhi University. He belongs to the Fraternity of

Company Secretaries of India. He has compassion for

animals and is an active member of NGOs like UNICEF

and PFA (People for animals). The teachings of the Sufi

Mystics have deeply inspired him to become a writer,

poet and a seeker on the path of Sufism. This is his first

book.

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About The Book

This piece of art is founded upon the teachings of the

Sufi Mystics. There is an astounding spiritual depth in

the teachings of these Mystics. The current problem of

terrorism, in the name of Jihad, has blighted the lives of

many people. This book will reveal the true meaning of

Jihad, as the doctrine of Sufism accentuated on inner

Jihad, which means the closing of one’s heart to the

inner enemies of retaliation, envy and infidelity.

Sufism is derived from the Arabic word Safa, which

means, “Pure”. Pure means natural, the one which is

undiluted with any other element than its own. Such

Pure is the nature of a Sufi, unsullied and unstained. Sufi

Mystics know the true purpose of their life, and also the

way to accomplish such purpose. They strongly believe

that the wisdom does not belong to any particular

religion, but to the entire humanity.

Sufism is a journey to self knowledge, of carrying

the light of consciousness into the core of our being. The

Sufis doesn’t belong to any particular caste, creed, race

and religion; they believe in the concept of love, the

concept of unity beyond duality and a quest for

humanity in the pursuit of wisdom. The Sufi Mystics

considers “love” as the essence of the divine and the

most dynamic force in creation. Sufi Mystics believe

that love has the power to control the mind through the

feeling that motivates compassion, and that feeling is

more powerful than the thinking power of the mind.

This book also covers the foremost topics like the

mystery of love, status of women in Sufism, science of

transformation, management wisdom in Sufism,

relevance of the spiritual master, controlling the Nafs

and, most significantly, the fifteen fundamentals of life.


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The book covers the teachings of Persian Mystic

“Jalaluddin Muhammad Rumi” (In the world of Sufis,

Rumi is the Emperor) and many other Sufi Mystics from

the past.

This book is a gift, an experience of the divine and

therefore, it is recommended to be read periodically to

reinforce the key messages of the Sufi Mystics in one’s

life. Remember, the path of spirituality is not easy for

those who seek temporary happiness, it is a journey of

hardship and one must have an enormous amount of

patience and faith in the teachings of the Sufi Mystics to

achieve permanent peace and happiness.

Note

The author makes no claim to being either an Islamic

Scholar or a Spiritual Master.

The author is merely a seeker of love through the

teachings of the Sufi Mystics.

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Index

S.No Content Page

No.

(I) Path to enlightenment

1. Science of Sufism 1

2. Mystery of Love 13

3. You are Mere Reflection of God 21

(II) Building foundation

4. Finding a True Master 27

5. The Real Meaning of Jihad 37

6. Journey of the Soul 40

(III) Observing the reality

7. Principle of Reciprocity 44

8. The Voice of Intellect 49

9. Controlling the Nafs 52

(IV) Pursuit of love and compassion

10. Kindness and Compassion 56

11. Art of Selflessness 62

12. Be Thankful for Everything 66

(v) Liberating thoughts

13. Science of Transformation 71

14. Mystery of Death 74

15. Management Wisdom in Sufism 79


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(vi) Pillars of eternity

16. Benefits of Vegetarianism 84

17. Status of Women in Sufism 90

18. The Fifteen Fundamentals of Life 95

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Garden of Secrets - Musings of a Seeker

1

Science of Sufism

P

Introduction

Sufism or Tasawwuf is not a religion; it’s a “path” or

“tariqa” to experience the divine presence that starts

within. It is a method of cultivating the truth, through an

inward understanding of oneself, thereby removing the

poverty of heart and reciprocating the message of love,

peace and harmony in the world.

Sufi, in general, is defined from the Arabic word “Safa”

which means pure. Purity here is in the context of one’s

soul which must be free from the knuckles of Nafs (ego),

ignorance, dogmatism, superstition, customs, caste and

creed. The accumulation of rust over soul acts as a veil

between humans and the cosmic reality. Once the heart

gets the polishing of love and compassion over it, the

layer of worldly desires will fall away and one starts

reflecting one’s own image as the higher being.

Sufis inclined more towards the art of self-

realization, as it is the most difficult attainment. It can

only be attained after one cultivates affection, love and

compassion for all, instead of hatred and jealousy for

Chapter 01


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others. One needs to sow the seed of love in his heart in

order to cultivate the fruits of wisdom and compassion.

The Sufi doesn’t bother about what one knows, but

about that of what he has understood.

“In Sufism it is an experience that matters. The word

“water” does not quench thirst, rather its drinking does.

Similarly, thinking about Sufism will not lead to

understanding Sufism, the inner finding will.”

People in the past, have left their kingdom, worldly

desires and directed towards the mountains or secluded

places in search of the divine bliss and enlightenment.

Mystics don’t urge people to leave home or run from

one’s moral responsibilities towards their family and

society in order to find the eternal bliss. Sufis believe

that real perfection comes when one sit among people,

remain social, respect all religions, take responsibility of

the family and simultaneously, manages to walk on the

path of truthfulness, honesty and remain contented in

constant remembrance of God.

In Sufism Murshid (Spiritual Master) has a special

relevance, and to receive the divine grace of Murshid no

formal Sufi initiation is needed, devotion alone is

sufficient to win them over. The need of a Master is

absolute, and there can be no exception to the rule. In

fact, Master is the first person who creates the love in the

heart of his Mureed (Disciple) and only then the

Mureed’s heart gets filled with the divine love of God.

Rumi says-

“In the Master is lodged both God and the Mediator.

There is in fact not the least distinction between the two.

Drive all thoughts of duality from thy mind, or else thou

shalt get lost in the wilderness, and so also shall be the

fate of thy first lessons in spirituality. He who considers



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the two as separate entities has not yet learnt anything

from, or known anything of, the Master”

The guidance of the master acts as a catalyst, that

light up the fire of love inside the disciple, thereby

making him conscious and one with the God. Therefore,

the greatness of God is best known through the contact

of the Master only.

Sufi Mystics believe that without the divine mercy of a

perfect master one cannot meet God, the one who are

unaware of this fact has not learned anything about the

majesty of the Master. One’s sins will not end till one

falls at the feet of the Saints.

Master Kirpal Singh Ji of Sant Mat has said:

“Without a Master, it is sheer darkness, and one sinks

into bottomless depths”

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Origin of Sufism

There is a lack of consensus among various scholars;

different scholars have come up with different theories

on the origin of Sufism. If you look towards traditional

view, they believe that it is the mystical school of Islam

that exit during the lifetime of Prophet Mohammad.

They believe that even at that time they were the lovers

of God, who consistently looking for their reunion with

God through losing their Nafs in remembrance of God

and remaining alive in that reality.

On the other side there is another group of scholars

that believes; it arose from within the Islam in the 8th –

9th Century among the community of weavers of wool

garments, from there comes the original sense of Sufi,

which means the “One who wears wool (Suf)” which

later transformed from “Tasawwuf” to “Sufism”.

Tasawwuf simply means a knowledge that emerges from

the experience of being close to God. It is a path or a

journey from ignorance to self-knowledge, or from evil

traits towards true wisdom.

Further, between 13th and 16th century Persian Sufi

Mystics like Jalal ad-Din Muhammad Rumi, Shams-e-

Tabriz, Nur ad-Din Abd ar-Rahman Jami and many

others took the charge to spread the divine message of

love (Sufism) and place it to a very different level. They

had spread the message of Oneness, peace, harmony and

love through their ecstatic poetry and spiritual teachings

of the Sufism across the world. Sufi Mystics engage in a

variety of ritual practices that includes recitation of

God's names and practicing the spiritual dance called

"Whirling Dervishes” or “Sema Ceremony," usually

performed by a Turkish Sufi order that practices

meditation and contemplation of God through spinning.



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In India in 12th Century, Khawaja Usman Harooni

had propounded the Chisti order (The most visible and

famous Sufi order in the country), later his disciple

Khawaja Moinuddin Chisti of Ajmer expended the

movement and spreading the message of divine unity

and love across the country. The orders of Chistiyya,

Naqsbhandiyyah, Qadiriyyah and Suhrawardiyyah are

mainly followed by many followers in the country

because of its multi-religious root and its contemporary

relevance for people of all faiths.

Sufi Inayat Khan, a Modern Sufi Mystic of the

20th Century has written:

"Every age of the world has seen awakened souls,

and as it is impossible to limit wisdom to any one period

or place, so it is impossible to date the origin of Sufism."

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Journey of a Sufi Mystic

“O darvish, human beings of every nation and religion

all exist by the

honorable cloak of existence, all are human

beings like you.

If you are truly a lover of absolute being, then love all

beings and be kind to

them. By doing so, you prove that you deserve the

privilege of belonging to the human family”

~ Hazrat Nimatullah Shah~

The journey of a Sufi-is the journey of love, where the

love shreds clouds of Nafs over one’s soul. The Sufi

flooded with divine ecstasy discovers the truth within his

heart that opens the door to the eternal bliss.

The love indicated here is the love of the real God, the

one who is absolute being. We all belong to the same

God, but our Nafs, which is nothing but our self-

centered ego becomes the reason of our separation with

the divine.

The Sufi Mystic has demonstrated four different phases

about a journey back to God, these phases are:

1. Removal of the Nafs:

Nafs are the false self or ego of a person. One needs

to control his Nafs, so that his great qualities will

reflect in the fore.

2. Cleansing of the heart:

The highest form of love is “Divine love”, the divine

love is the affection towards the God, and Sufi urges

to clean one heart of the impurity of the worldly

desires, for God to live therein.



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3. Dhikr, it means constant remembrance of God:

One may adopt any method of devotion to God, but

one needs to be consistent, in order to win the heart

of the God.

4. Fanna or Bakkah, it means passing away or

annihilation of the self:

The Sufi Mystic believes that the motive of our

existence is to attain the state of the merger with

God and to live in that state forever. The entire

process is called fanna-fil’allah.

The person who has reached this state, even for a

moment is called “Wali.”

The last stage can be achieved only after reaching to the

feet of the Spiritual Master, in whose presence the

disciple first unites with him and then unites with the

God.

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Minhas

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Principles of the Path

Sufism is not limited to any religion. In fact, it is the

core essence of all the religions of the world. It is the

path of love and without love; all religions are merely a

corpse. Sufism is entirely based on love; it’s a journey of

love, which illuminates in the heart of the lover.

Different masters have demonstrated the principles in

different ways, but the soul of their message remains the

same, which is constant love and remembrance of the

God.

Principles:

1: Belief in divine oneness:

God is one and the path to almighty is only through love

and compassion. The air we breathe comes from the

single thought of his divine oneness. Inwardly merged in

this belief we can quote his presence in each created

being.

2: Constant remembrance of God:

It means remembering God and keep oneself engaged in

reciting the name of God all the time. Undoubtedly, if

one gets control over his mind, and heart unites in

remembrance of God than one will surely enter into the

garden of bliss.

3: Journey Inwards:

The real journey is the journey inwards, away from the

worldly desires. Keep mind away from the attachments

and soul away from the desires.

4: Solitude in Crowd:

Attuning the mind toward God is easy when in silence,

but one should practice while amidst in the crowd.



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5: Fidelity towards Spiritual Master:

Master is the living embodiment of humility. He never

demands or claims something from his disciple except

faithfulness towards his master.

6: Control your Nafs:

Nafs means a false self or ego, which is the outcome of

worldly desires and materialistic thought process. One

must remove “I” from the self to become conscious of

God. A self introspection can regulate the same.

7: Always vigilant:

Bad thoughts are the obstacles that keep the heart away

from the divine. Be watchful or mindful while

performing any act in day-to-day life. Avoid indulging

in the worldly thoughts for undesirable objects.

8. Learn to Serve:

One should learn to serve humanity without any

expectation of recognition, which construes the true

meaning of serve. One should immensely love the divine

and simultaneously serve all the created beings.

9. Consciousness of Heart:

Poverty of heart can be eliminated when it has no goal

left other than love for the divine. For one to be

contented, love is created in the secret chamber of the

heart, and then the union of one with the God begins,

rest all union is ineffectual.

10. Trust the Process:

Sufi believes in complete submission and fidelity

towards God. They believe that after hardship, definitely

comes an ease. God is kind-hearted and love those who

show patience in the hour of difficulty. One should be

self-reliant and trust the process which is designed for

him by the God.

“If you want to live in the reality, then learn to die for

God first.”


Minhas

10

Sufi Practices

(Relevance of Dance Ceremony, Mystical

Music in Sufism)

Dance Ceremony

Rumi explained music as – “Music is the nutrition of the

souls of the Servants of the Lord, since in music, there is

the hope of reaching God.”

Music, when combined with meditation and

contemplation, emerges as a faster way to reach God.

Sometimes, it becomes a physically active meditation

when combines with the rituals like Sema.

Sema Ceremony: A Customary Meditation Practice

Sema or whirling dervishes is a dance ceremony

performed in remembrance of God; aim to uplift one’s

soul on the mystical music of the divine. It is hearing,

listening and tasting the eternity in the greatest morality.

It is opening one’s heart, and an attempt to feel

the presence of God within oneself.

It began in the 13th century, when Persian

Mystic Mevlana Rumi was passing towards a jeweler's

shop. In the shop the servant was shaping the Gold by

hammering it in a rhythm. Rumi Grew dizzy hearing the

ecstatic sound. In the remembrance of Allah, he raised

his hands towards the sky and started to whirl. Soon he

entered a trance. The sound of the hammer was sounding



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