Posts Tagged ‘Sufi’

Yes, I said, many times over
I know not what direction
My love will take
And in what ways it will express
Itself in time.

For love is a visitor
residing in us in many forms
fluidly traveling in directions
beyond our control.

What if –
What I feel for you is love
Not caged in the boundaries
Of our bodies?

At one time
We made love in darkness
Pulling the curtains over
So that only our bodies
Expressed what we felt in our hearts.

Then, we made out
In broad day light
When both of us could see
each other’s bodies and face
We had moved from darkness to light we said.

But now sitting in Silence
over distances
when we both can see
only the impression we made on camera
posted on Facebook…

What if
With our eyes closed
over distances
with neither our hands
or our legs intertwined
we still do what we used to do
In darkness and in light of day…

What if
As pure energy
we still meet
In spaces that defy
Boundaries and definitions …

Would our orgasm
be tremours that last forever
and eternity?
Or would our energies commune
In silence while we sit still
Grasping each other in our thoughts
And say,

We made love.


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We are on the Ganga, mid-stream, sitting in a boat that is full of people. It is dusk. The air is heavy with sounds from the temples around. Conches, bells fill the air. In front of us the entire ghat is covered with people, waiting for the Ganga aarti. Behind us, as the golden sun is gradually receding behind the horizon, the two burning ghats on either side of the river, Manikarnika and Harishchandra throw orange flames into the sky. At the same time, the pujaris begin the Ganga aarti. Huge lamps burn and deafening sound of bhajans fill the air. We watch spell bound can there ever be such a beautiful sight on earth which at one and the same time portrays the entire gamut of human life on earth? On the one hand, the rising diya, a symbol of life and on the other, the receding sun and then the burning ghats. I sit transfixed in the moment. My grandmother died in Benaras. My surrogate father died in Benaras. I too will die in Benaras..Suddenly the scene changes and I see my partner at a Police Station. I am lost. She is looking for me. The policeman says, why are you looking for her? It is so good that she has got lost in BenarasI wake up from my dream, a little dazed.

On his parikrama of the Narmada, Swami Buddhananda passes through many jungles and has to rely on local help to sometimes find his way. Somehow, even before he asks for the help, someone comes along and helps. Swami ji is ever grateful to so many pilgrims he passes by and so many people who are poor villagers who come to his help, with food, medicine, and guidance. Throughout the parikrama, at no point are the pilgrims allowed to cross the river Narmada. They have to walk around the river if ever she comes on their way. Therefore, when Swami Buddhananda comes across three canals close to Baruch where Narmada meets the sea, he is confused as to which is Narmada. He waits for an answer. No one is around. Suddenly, from the blue, a young cowherd boy comes along and he tells Swami ji which out of these three canals is the Narmada. Swami ji goes around it and moves on in his journey.
Freudian Interpretation of dream:

In my dream, Ganga represents life and life after. I am sitting in the boat, the boat which is this earth. All the people in the boat are also fellow travelers on this journey. There is the vision of life in the burning diyas in front of me and there is the vision of a receding sun behind me. I see the burning ghats on either side. Death, here causes me no fear. It is the death of a part of me and the birth of another. The diyas are a spiritual symbol, it is the birth of a spiritual self, and the death of a ego-self I allow and see recede like the setting sun. The enquiry at the police station a symbol of authority confirms that I am lost to the life I have known, for the life I now embrace, a life I am lost in, the life of a spiritual traveler. Lost in Benaras, is only a symbol of waking up to a spiritual life, a life akin to my Higher Self.

Whether it is finding your way around the Narmada or losing your way in Benaras, the events of our lives will carry us to where we are supposed to go. Someone, somewhere, will facilitate that process and we will be lead, in spite of our selves into that path. Thus, it is better to surrender to the Will of the Higher Power within us, whether we call it God, existence, whatever. It is easier to flow with the stream than to swim against it. In that state, we are in a let go. We are not fighting with the laws on nature, our nature, and our swabhava.

A Sufi Master lived in his little hut by the river. One day, a woman he did not know or had ever seen came and left a baby at his door and then she went away. The Sufi Master, who had never ever had to look after children, was left with no choice but to look after this child left in his custody. He took on to doing that, thinking that the mother would come and take the child sometime later during the day. But the mother never came. Not today, not tomorrow, not day after. Years passed and the child grew into a lovely girl of thirteen. Now in the hut there were two people who lived the Sufi Master and this girl. One day a woman came, with tattered clothes and asked the Sufi Master for the girl she had left with him many years ago. The Sufi Master asked the young girl to come. Seeing the girl, the woman burst into bouts of loving adoration ” My child” she said, ” I have come to take you. Come with me”. And just as she had left the child with the Sufi Master without giving any explanations, she also took the child away without giving the Sufi Master any explanations. Not even a thank you. Nothing changed for the Master. Just as he had not had any child around him at the beginning; he had none now. So he just carried on with his life as he used to. Never a regret, never a question. He was in the flow of things if someone came and left something for him, it was with him; when they came and took it away, he just let it go.

The story is the same about everything in life; when we are ready to move into the next groove in our lives, we simply must go with the flow. There is no need to look back again. Just let go and go with the flow.


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” Dance, Lalla, with nothing on

but air. Sing, Lalla,

wearing the sky

Look at this glowing day! What clothes
Could be so beautiful, or

More sacred?”

Mystic. Drunk with the love of God, Lalla, or Lal Ded , Lal Didi – known by any of these names, Lalla, as we will refer to her here was a mystic born in Kashmir, maybe in 1320 (14th Century). Kashmir of those times was the merging point for, Shaivism, Sufism and Vedantic non-dualism. It is believed that Lalla lived upto 1391 in this valley.It is said that she was born in Srinagar, but really she was like a gypsy roaming around singing her song of God inebriation.

There are no written chronicles on Lalla. The stories are what we know from oral sources. As a young girl, it is said, she was mistreated by her mother-in-law and her husband so much, that the torture became her take-off pad for an extraordinary journey to Self. At twenty-four she left home and became a student of a Hindu teacher called Sed Bayu. Later, she became associated with the Sufi Master as well called, Ali Hamadani.

She roamed around the valley naked – naked meaning either of the two – one, of true nakedness, a body without clothes, the other, nakedness of the soul arising from the nakedness of the mind, a mind free of all boundaries.

According to Coleman Barks, translator of the Book ” Naked Songs” about the songs of Lalla (www.pilgrimbooks.com) ” Reducing shadow cloth to shreds and patches in fine work of poetry. Sometimes abstract and at other times wonderfully imaged, her short-song scissor-bites cut free the conventional veils and solaces, the light-blockers that hide our own soul-nakedness. She leaves us out in the open with nothing on, like the new moon”.

” The soul. Like the moon,
is now, and always new again.”

” My teacher told me one thing,
live in the soul.

When that was so,
I began to go naked,

And dance.”

Clothes, have been symbolic for many who write or speak of spiritual journey or realization. Here the clothes are synonymous with dropping of identities or societal dressings.

In India, we have looked at nakedness with shame and in the same breath we have accepted nakedness among spiritual practitioners with an attitude of shraddha. Thus, on this soil, even to this day, we live with equal tolerance, of both shame and shraddha on the subject of nakedness. We bow before a Digambara Jaina muni walking naked on the streets, or an atmagyani who has shed his/her clothes, even watch with ecstatic joy, the absolute abandon of the Naga Swamis. Our children, our women and our men go with faith and devotion to a realized souls (* See hyperlink below: The presence of a Sufi Mystic in our own land – Kashmir) and seek His/Her blessings with reverence. These naked fakirs are a boon to our lives as human beings.

A wo/man, transcended above all identities of body, has no feeling or shame around the physical body because, shame and identities begin not in the body, but in the mind. A mind free of the temporal/spatial cognates has no use of this body, whether, clothed in diamonds or in rags or nothing at all.

” Don’t be so quick to condemn my nakedness.

A man is one who trembles in the Presence.
There are very few of those.

Why not go naked?

The ram of experience must be fed
And ripened for the sacrifice.

” Then all these customs will disappear
like clothes. There’s only the soul.”

The poems attributed to Lalla express something greater than religion, in fact an awareness of things as they really are, the simple truths that remain unseen by men at large. Lalla’s naked perception is the truth she knows and that is always in motion, as she herself was, wandering and singing these songs in medieval Kashmir.

Last, but not the least –

” Gently I weep for my mind,
caught in its illusion of ownership.

Mind, you’re not who you think you are.
You’re dancing over a pit.

Soon you’ll fall through,
And these things, you’ve valued

And collected will be left behind.”

Coleman Barks who has translated ” Lalla – Naked Song” has also translated and published other esoteric poets like The Sixth Dalai Lama, Rigdzin Tsangyang Gyatso and Jalaluddin Rumi

*The presence of a Sufi Mystic in our own land – Kashmir


Title: Naked Song

Publisher: Pilgrim Publishing


Price: Rs 100

Buy from: Pilgrims Book House

Email : mailorder@pilgrims.wlink.com.np

Website: http://www.pilgrimbooks.com

In India:


B 27/98, A-8, Nawabgunj Road
Durga Kund, Varanasi

Email: pilgrims@satyam.net.in

New Delhi

9, Netaji Subhash Marg, SF

Near Neeru Hotel


Email: pilgrim@del2.vsnl.net.in

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