By R. K. Gupta, " The evolutionary journey of a wayfarer " - The Times Of India -
Monday, June 8, 2009
Sufis believe in evolution of the individual into a complete person through experience and understanding. Their spirituality is reflected in their conduct and behaviour; it is not something external, but is part and parcel of their being. The individual is God's highest creation, having knowledge and bliss, yet he is not perfect. Sufis make a conscious effort to evolve as perfect beings.
The essence of Sufism lies in keeping to the right path and achieving perfection. Conforming to the outer form of religion is important only to the extent that it does not inhibit spiritual progress the real objective being to grow beyond religion, to understand the real meaning of religion and to realise the Truth by experience. Sufis consider spiritual training as a journey and the seeker as a wayfarer, passing through various stages and experiences. Although different Sufi Orders or Tariqats state them differently, most of them agree on the basic tenets.
The first step for the wayfarer to prepare himself for higher stages of spirituality is Tauba, to repent for his past sins and resolving not to repeat those mistakes. This is awakening from a state of unconsciousness. The wayfarer becomes alert and keeps an eye on his actions. However, if he is not committed to repenting for past sins and resolving to take care not to repeat them in the future, then he is not a true repentant.
The next step after Tauba is renunciation of worldly possessions i.e. living in poverty. The real meaning of poverty is lack of desire for worldly possessions. The sense of possession is to be given up. Everything originates from God and He alone is the real owner of whatever exists. If he possesses something, he thinks himself to be the caretaker of that thing which is to be used for the benefit of all. In reality living a life of simplicity and contentment is living a life of poverty.
After renunciation comes abstinence i.e. to control one's mind and to restrain it from indulging in sensuous pleasures against the dictates of scriptures. To do so people often adopt practices like observing fast, silence and solitude. Sufis, however, lay stress on the evolution of the inner-self and consider it more important than physical restraints. True repentance, Satsang, company of one's Master or other realised souls and receiving grace of the Master or Tavajjoh are considered more helpful. In the company of the Master, the seeker starts feeling that the knots of sensual pleasure hitherto tying his mind are loosening and their place is being taken over by the love for the Master or God.
After this the wayfarer reaches the state of Tawakkul, the state of complete trust in God, and then to Raza, to live as God desires. Trust in God means complete dependence on God. As the Sufi saint Rabia has said it does not befit a devotee to look towards anyone else except God. One should have firm faith in Him. All that happens, happens according to His desire.
With this firm faith, the seeker now learns to be thankful to the Almighty in whatever condition He keeps him. He learns to live according to the desire of the Almighty. Both sorrows and joys are considered to be His blessings.
Reactions become dull and one starts accepting things as they are. Fully content the seeker now sees His grace in everything. The ego vanishes and the seeker now moves to the state of 'fana' or annihilation, which is considered to be the end of the journey.
Saturday, June 13, 2009
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Saturday, June 13, 2009
His Grace In Everything
Monday, June 8, 2009
Sufis believe in evolution of the individual into a complete person through experience and understanding. Their spirituality is reflected in their conduct and behaviour; it is not something external, but is part and parcel of their being. The individual is God's highest creation, having knowledge and bliss, yet he is not perfect. Sufis make a conscious effort to evolve as perfect beings.
The essence of Sufism lies in keeping to the right path and achieving perfection. Conforming to the outer form of religion is important only to the extent that it does not inhibit spiritual progress the real objective being to grow beyond religion, to understand the real meaning of religion and to realise the Truth by experience. Sufis consider spiritual training as a journey and the seeker as a wayfarer, passing through various stages and experiences. Although different Sufi Orders or Tariqats state them differently, most of them agree on the basic tenets.
The first step for the wayfarer to prepare himself for higher stages of spirituality is Tauba, to repent for his past sins and resolving not to repeat those mistakes. This is awakening from a state of unconsciousness. The wayfarer becomes alert and keeps an eye on his actions. However, if he is not committed to repenting for past sins and resolving to take care not to repeat them in the future, then he is not a true repentant.
The next step after Tauba is renunciation of worldly possessions i.e. living in poverty. The real meaning of poverty is lack of desire for worldly possessions. The sense of possession is to be given up. Everything originates from God and He alone is the real owner of whatever exists. If he possesses something, he thinks himself to be the caretaker of that thing which is to be used for the benefit of all. In reality living a life of simplicity and contentment is living a life of poverty.
After renunciation comes abstinence i.e. to control one's mind and to restrain it from indulging in sensuous pleasures against the dictates of scriptures. To do so people often adopt practices like observing fast, silence and solitude. Sufis, however, lay stress on the evolution of the inner-self and consider it more important than physical restraints. True repentance, Satsang, company of one's Master or other realised souls and receiving grace of the Master or Tavajjoh are considered more helpful. In the company of the Master, the seeker starts feeling that the knots of sensual pleasure hitherto tying his mind are loosening and their place is being taken over by the love for the Master or God.
After this the wayfarer reaches the state of Tawakkul, the state of complete trust in God, and then to Raza, to live as God desires. Trust in God means complete dependence on God. As the Sufi saint Rabia has said it does not befit a devotee to look towards anyone else except God. One should have firm faith in Him. All that happens, happens according to His desire.
With this firm faith, the seeker now learns to be thankful to the Almighty in whatever condition He keeps him. He learns to live according to the desire of the Almighty. Both sorrows and joys are considered to be His blessings.
Reactions become dull and one starts accepting things as they are. Fully content the seeker now sees His grace in everything. The ego vanishes and the seeker now moves to the state of 'fana' or annihilation, which is considered to be the end of the journey.
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By R. K. Gupta, " The evolutionary journey of a wayfarer " - The Times Of India -Monday, June 8, 2009
Sufis believe in evolution of the individual into a complete person through experience and understanding. Their spirituality is reflected in their conduct and behaviour; it is not something external, but is part and parcel of their being. The individual is God's highest creation, having knowledge and bliss, yet he is not perfect. Sufis make a conscious effort to evolve as perfect beings.
The essence of Sufism lies in keeping to the right path and achieving perfection. Conforming to the outer form of religion is important only to the extent that it does not inhibit spiritual progress the real objective being to grow beyond religion, to understand the real meaning of religion and to realise the Truth by experience. Sufis consider spiritual training as a journey and the seeker as a wayfarer, passing through various stages and experiences. Although different Sufi Orders or Tariqats state them differently, most of them agree on the basic tenets.
The first step for the wayfarer to prepare himself for higher stages of spirituality is Tauba, to repent for his past sins and resolving not to repeat those mistakes. This is awakening from a state of unconsciousness. The wayfarer becomes alert and keeps an eye on his actions. However, if he is not committed to repenting for past sins and resolving to take care not to repeat them in the future, then he is not a true repentant.
The next step after Tauba is renunciation of worldly possessions i.e. living in poverty. The real meaning of poverty is lack of desire for worldly possessions. The sense of possession is to be given up. Everything originates from God and He alone is the real owner of whatever exists. If he possesses something, he thinks himself to be the caretaker of that thing which is to be used for the benefit of all. In reality living a life of simplicity and contentment is living a life of poverty.
After renunciation comes abstinence i.e. to control one's mind and to restrain it from indulging in sensuous pleasures against the dictates of scriptures. To do so people often adopt practices like observing fast, silence and solitude. Sufis, however, lay stress on the evolution of the inner-self and consider it more important than physical restraints. True repentance, Satsang, company of one's Master or other realised souls and receiving grace of the Master or Tavajjoh are considered more helpful. In the company of the Master, the seeker starts feeling that the knots of sensual pleasure hitherto tying his mind are loosening and their place is being taken over by the love for the Master or God.
After this the wayfarer reaches the state of Tawakkul, the state of complete trust in God, and then to Raza, to live as God desires. Trust in God means complete dependence on God. As the Sufi saint Rabia has said it does not befit a devotee to look towards anyone else except God. One should have firm faith in Him. All that happens, happens according to His desire.
With this firm faith, the seeker now learns to be thankful to the Almighty in whatever condition He keeps him. He learns to live according to the desire of the Almighty. Both sorrows and joys are considered to be His blessings.
Reactions become dull and one starts accepting things as they are. Fully content the seeker now sees His grace in everything. The ego vanishes and the seeker now moves to the state of 'fana' or annihilation, which is considered to be the end of the journey.
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