Why do we go to the temple when God resides in our heart? Here temple means any place of worship, i.e. the place to sit and pray together, house of the Spiritual Guide, Aashram or any such place which makes us realize about God. Why or how God should be worshipped; is a different subject, but the tradition to worship God is as old as human creation. The necessity and tradition to go out somewhere out of home to worship God is because whatever is inside us, is so much of impalpable, diluted and subtle, not only our human body, affects our surroundings also. It is said about ‘Mecca sharif’ that the black stone that exists there was white once upon a time. Similarly, the tradition of washing our sins in the Holy Ganga is popular, according to Hindu mythology. The reason behind reciting ‘Aarti’ in the temples is the same. The sound of bells in the temples and houses also do the work of strong cleansers of surroundings.
When we do Contemplation or Meditation (Muraaqbah), then we interact much with the astronomical energy. This very energy brings changes through vibrations in our awakened form brings the change and more we increase punctuality in meditation, the energy that we draw, its quantity and its erection, both cleanses and purifies us in all dimensions. It is a scientific principle that when we draw something or takeout anything, we also release something at the same time. Whenever there is a transmission of light and energy in us, a layer of external filth gets released as a result. Even though the energy drawn by us through meditative practice continuously cleanses and purifies us; it is still less in comparison to the external filth released by us. Filth accumulation hampers our spiritual growth; therefore, it is a must to clean it. Sufi saints have really emphasized this and found it an integral part of system of worship. In Sufi dictionary it is called ‘safaa-e-qalb’ which means –‘Internal purification’.
In the matter of internal purification, the first query that arises forth is on which part of the body this activity should be done? Sufi Saints have discovered the six ‘lataayaf’ or chakras (subtleties) on the basis of their practices, have taken specially, in fact according to their location. ‘Qulb’ (heart) is in fact a territory between rooh (soul) and Nafs (the point of entity or sexuality); it is a territory between light and darkness. ‘Nafs’ has two parts. It is defined in the Sufi dictionary, respectively; ‘Nafs-e-ammarah’ that energy which inspires you to do heinous acts and the second is ‘Nafs-e- lavvamah’ or that mentality which disapproves the heinous acts, as a result a person does penitence. Like other Chakras, it moves in its place like a ‘chakra’ or wheel and is controlled by the breathing –inhalation and exhalation.
‘Nafs’ is situated right above our umbilicus or naval. ‘Qulb’ (heart or seat of consciousness) is called a territory between ‘Nafs’ and ‘rooh’ because it is said that whenever anyone of them, who so ever tries to interact, inspire him towards the negative forces like the sin or sexuality. The reason of the same is that, anything we look at, is reflected reverse initially. According to the law of refraction, the retina in our eyes makes us to see the things upright first, but our heart makes it again after doing upside makes right straight and we see the things in their true perspective. Sufi Saints have given the name to this mystery as the principle of ‘ulat pher’.
The human body has five external sensory organs- eyes, nose, ears, tongue and touch and five internal sensory organs- thought, instinct, memory, reasoning and fancy. Through the support of these, human beings (Qulb) draw the impressions of outer and inner world.
Therefore, the centre point of our activity should be the ‘Qulb’ (our heart or the seat of consciousness) only. The most important aspect in this area are the seven negative aspects of our behavior which are the hindrance in our spiritual growth and they are- (1) Fear (2) Lust (3) violence (4) falsehood (5)Ego (6) Anger and (7) Greed. Our total endeavor in meditation is to de-activate these negative aspects. Parampujya Laalaaji Maharaaj has written-“Keep your heart clean and yourself away from the bad impressions and bad company”. As far as Samskars (impressions) are concerned, is a different issue. In simple words, these are those acts which you have to undergo or to suffer; it is not easy to clean them. The meaning of “nakshon” is the plural ’Naqsh’ which is a word of Arabic language, which means- condition of ‘quaalib,’ meaning thereby the impressions on our heart which becomes so deep and gross, that inside our body it should start working as another body. Urdu Poet, named ‘Daag’ has written-
“Haath dil par, aah lab par, aankh se aansoo ravaan.
Ab to yeh naksha hai tere ashike naashaad kaa”.
We have to keep cleaning the grossness of these ‘Nakshaas’, otherwise, our spiritual journey stops on the way and we soon get corrupted. The truth is that without the help of a capable Guru (True Supreme Guide and Preceptor in Human Form), this is not possible. In this respect Laalaaji sahib’s statement is very important-
‘My Master and my Spiritual teacher held my hand with great courage and enthusiasm and in every condition showered his love and affection on everyone without any discrimination. Every time he breathed in, he cleansed the darkness from people’s hearts and every time he breathed out, his breath filled people’s hearts and brains with knowledge like nectar and illuminated them. While he lived in physical-body-form, he performed his duties with full sincerity and now when he is free, he is still performing his duty; those who can know, will know, those who can see, will see.”
The above statement makes one thing very clear that for internal cleanliness and softening the best tool is life-breath, i.e. ‘praan- vaayu’. On the basis of this, those exercitant, who have their master’s consent, should practice under their personal guidance. Following methodology is suggested for them.
Any person, whose heart is clear from any other impression of any ‘Idol-worship’ or of the ‘Personality-Cult’ or any Samadhi, can be made to sit upon his knees. Both the Master and the pupil should sit in the same posture, so as their knees are touching each other. Then the pupil should be directed to rest his chin on his chest, waist towards his stomach, chest out and sit with eyes closed. Master should check that when the pupil breathes out, he himself should inhale that air and when the pupil is about to inhale, Master should breathe out.” The internal activity that will be done by the Master is not the subject to be made public. But the result of this action- reaction will be, all of a sudden, the pupil will get soon the similarity and equivalency of his Master and will be a blessed person. People will be surprised. This is called “zikr-e-sinaa-ba-sinaa.” The most important and safe ‘Dominion’ is that the exercitant should not be engrossed in any other practice or deviation of thoughts else where, throughout this practice.
In the same sequence, there are two such exercises, which a pupil can do himself, after taking the permission from his Master. ‘Zikra Asli (The real) Fakir Naqushbandia’ way or jaap Naqushbandia; way is that sticks the tongue to the palate and hold breathing. Start ‘la’ from umbilicus and take the thought up to the Mind (brain). After this say ‘ila’ and take it by thought to the right shoulder and with ‘illillah’ take it up to the left shoulder and give a strong stroke to the heart by saying ‘illillah’. Its effect or symptom should be seen on the whole body. As an effect of this exercise the exercitant should prove him to be completely submitted and present himself to God almighty.
‘La’ means ‘no’, which means neither there is any world nor this body or anything else. So, think of ‘la’ and take it up to the brain and think that there is nothing in the universe. There is nothing in the universe except god. When ‘laya’ or merged condition is taken up to the brain and universe, then again bring thought back via right shoulder, i.e. by kicking the heart with the thought it is proved that only ‘sat’ or omnipresent God is present in the heart.
During the entire process of picking from umbilicus, taking to the brain, then again taking it to the right shoulder the back to left shoulder and then kicking the thought in the heart, the outer body should not move. Let the internal activity be done through thought only. ‘Jaap’ should be continued and finally at the end of each chakra (la ilah) recite “Mohammad Rasul Allah”.
The advantage of this jaap is that you establish in ‘laya’ or merged state when you want to be in ‘laya’ or merged state. You can come out of ‘laya’ or merged state whenever you have to, to do your worldly duties, then can go back again in ‘laya’ or merged state. Generally 21 cycles have to be completed for this activity. If at the end of this activity if no effect is seen, you don’t feel totally fulfilled detached and contended, it means during activation of this, either something was left out, or unknowingly some mistake was committed. Then you should repeat again the 21 cycles in the same manner.
“Nafi asbaat char zarbi” – the activity for this exercise is that sit in ‘siddhaasan’ in a small dark cell. Keep your back straight. Close your eyes. Rest both hands on your thighs; apply great pressure on your left leg calf muscles with foot thumb and first finger of your right foot. By doing this energy will be circulated in your Qulb or (heart chakra) as a result it will be cleaned or purified. The gross matter that gets accumulated near our heart get dissolved with the heat of this energy and ‘vasvasah’ means those doubts or the thoughts contrary to religion, get cleaned which are created by the devil. After this recite prayer with total concentration, in slow or loud voice as you desire.
It is compulsory to take care of the following things during this exercise-
1. Keep your master’s face in mind while praying;
2. Believe that GOD is there;
3. Think of God’s virtues. By virtues of God we understand; life, intellect, strength and determination means- think of God, i.e. the god of hearing-seeing and speaking, means Indra Devtaa.
4. Pull the word ‘La’ from umbilicus and take it to the brain; Take word “illaah” first to the right shoulder from there straighten your life breath, kick the heart forcefully with the word “illillah’. While taking the breath up with the word “La” think, nothing is there, I am also not there. Think of “illaah” on right shoulder; consider if there is anything, it is only “illillah” or God almighty; keeping this in mind, exhale the breath on the heart. Continue this act with full concentration, so much so, that you forget that you exist.
Instead of ‘la illaah illillah’ you can recite also ‘Aum tat sat’.
Zikra chaar zarbi (Chaumukhaa jaap) - Hindi and Sanskrit version is; ‘Pranav Mantra’, means; start it with ‘Aum’. ‘Aum tat sat’ means it starts with ‘Aum’ instead of “La”, “tat” instead of “illaah” and “sat” instead of “illillah”. Internal feeling will be the same. ‘Tat’ means that and ‘sat’ means Eternity.
About doubts; we generally come across four kinds, in our mind-
1. First doubt is devilish; it creates ego, anger, enmity and jealousy etc, they are placed on left knee.
2. Second one is related to sexual desire. It gives rise to desire of collection, desire to eat, decorate you. It is placed on right knee.
3. Third is ‘malki’ means related to Devtaas. These can be called better ones, these inspire to pray, to do good deeds, and these also inspire to procure material gains through the worship of God. It is placed on right shoulder. But since they are for the material gains, hence they are termed as doubts.
4. Fourth section ‘Rahmaani’ means doubts related to God. Whether God exists in heart it is doubted.
Zikra chaar zarbi (Chaumukhaa jaap) is called ‘Chaar Zarbi’ because it removes all four doubts.
From the above mentioned, select any one jaap, take consent of your Master, and practice daily without single gap. It is mandatory for all Exercitant.