Inayati Order

Universal Sufism is a spiritual and universalist movement founded by Hazrat Inayat Khan in the early 20th century. The philosophy of Universal Sufism revolves around a unity of all people and religions, as well as the ability to find beauty in all things. Universal Sufism is one of the forms of Sufism that does not exist within the traditional framework of Islam^[1], and indeed the beliefs of Universal Sufism are almost certainly influenced by Advaita philosophy. Universal Sufism is characterised by its respect (if not inclusion) for other devotional traditions and its disapproval of miracles.

Faith symbol

The symbol of Universal Sufism is the Tughra Inayati.

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History

Hazrat Inayat Khan is the founder of Universal Sufism, which he established while traveling throughout the West between 1910 and 1926. His eldest son Vilayat Khan, second son Hidayat Khan, and grandsons, Fazal Inayat-Khan, and Zia Khan are commonly regarded as his successors. Hazrat Inayat Khan was originally a member of the Chishti Sufi order, and some Universal Sufis still trace their Silsila (lineage) to the Chishti order.^[2]

The History of the Branches of Universal Sufi Orders

Sufi Inayat Khan passed away unexpectedly in 1927. Leadership of the Sufi Movement he had founded first passed to his brother, Shaikh-ul-Mashaikh Maheboob Khan; in 1948 to his cousin, Pir-o-Murshid Ali Khan; in 1956 to his youngest brother, Pir-o-Murshid Musharaff Khan; and in 1968 to his grandson, Pir-o-Murshid Fazal Inayat-Khan.

In the 1980s Murshid Fazal proposed a bifurcation between Sufi Movement and the Sufi Way, which became a specific branch of Inayat Khan’s lineage founded by Murshid Fazal in 1985. For an in-depth description of this history written by Murshid Fazal – read “Western Sufism: The Sufi Movement, The Sufi Order International, and The Sufi Way” )

Following the death in 1990 of Murshid Fazal, he was succeeded by the first woman leader of the tariqah (path), Pirani Sitara Brutnell. She passed away in 2004, naming Pir Elias Amidon as her successor.

In 1988 Hidayat Khan assumed the role of Representative General of the International Sufi Movement, and Pir of its spiritual school.

At various times during the 20th century there were other disputes among Inayat Khan’s mureeds about who should most rightfully be the next leader of the Sufi Movement. Inayat Khan’s eldest son, Vilayat Inayat Khan, contended for many years that it was his right, culminating in his establishing his own order, the Sufi Order International. His son Zia Inayat-Khan assumed the role of leader of the Sufi Order International on 5 February 2000 following his father's death.

Another American mureed of Sufi Inayat’s, Samuel Lewis, also rose to prominence in the late 1960’s, and while not claiming leadership of the Sufi Movement, began his own related order, the Sufi Ruhaniat International.

The richness and variety of teachings within the western Sufi tradition inspired by Inayat Khan is a sign of its vitality.

Sufism

The word Sufi, according to Greek and Arabic etymologies, means 'wisdom' for the one, and 'purity' for the other. However both concepts clearly suggest one and the same Truth. Wisdom is only there when the mind is purified of preconceived ideas, the burdens of dogma and an unrestful conscience. As to the origins of Sufism, one could say that it is also just as ancient as the concepts of wisdom and purity, which have always been the inspiration of devotional worship all down the ages. In reality, Sufism is the essence of all religious ideals and has even been appropriated during different periods of history by large cultural and religious streams, without ever losing its own universal identity.

The Purpose of Universal Sufism

Hazrat Inayat Khan set forth three goals that he hoped Universal Sufis would strive to achieve. These are as follows:

To realize and spread the knowledge of Unity, the religion of Love, and Wisdom, so that the biases and prejudices of faiths and beliefs may, of themselves, fall away, the human heart overflow with love, and all hatred caused by distinctions and differences be rooted out.

To discover the light and power latent in Humanity, the secret of all Religion, the power of Mysticism, and the essence of Philosophy, without interfering with customs and beliefs.

To help to bring the world's two opposite poles, East and West, close together by the interchange of thought and ideals; that the Universal Family may form of itself, and people meet with people beyond the narrow national and racial boundaries.

Beliefs

Universal Sufis believe in Wahdat-ul-Wujood, which is a Panentheist view.

God is also understood as Universal Intelligence. The common Sufi term is Aql-i Kulli (from the Arabic al-aql al-kulli).

Hazrat Inayat Khan termed God as Nur-Zahoor, he said that this universe is nothing but a manifestation of the divine.

The Universal Intelligence manifests in the human consciousness as the Spirit of guidance, which is equated with the "Word of God, the Logos." Through meditation one can listen to this.

The Spirit of Guidance is somewhat similar to the idea of Buddha Nature.

Universal Sufis believe in an essential unity of the great religions of the world. However, this does not mean they believe the various religious creeds and doctrines are identical. Rather, they view all religions as having sprung from the same spiritual source. The social and outer forms of different religions vary due to the circumstances at the time that they were founded. Other differences in doctrine and belief can be attributed to later accretions, after the death of the founder.

Universal Sufism is a Universalist faith, as it believes that everyone will eventually be "saved" or achieve union with God.

The Coming World Religion

Universal Sufism believes that there is no one religious belief which is true for all people at all times, Hazrat Inayat Khan said that attempting to create new religions is like saying "I wish to teach you new wisdom," Wisdom is simply Wisdom, nothing more and nothing less. Khan links this to the saying of Jesus Christ "Think not that I have come to destroy the law, or the prophets, I have not come to destroy, but to fulfill." Khan believed that people who start wars in the name of religion have immature intellects, and no one religion can claim supremacy over another. Hazrat Inayat Khan saw that the future of religion was one where all people would realise what is called Dharma in Indian traditions, that is one's duty towards all beings, one where everyone would be thoughtful, considerate and obligated towards our fellow humans. He said that the person who is conscious of honour, shame, sincerity, who is sympathetic and shows devotion is the one who is "religious." The future religion would be one in which people do not "believe" but live.

The Soul

Every person has a fundamental "essence", which does not end with death, but rather goes on to further better itself, until finally it realises union with the Universal Intelligence, which is in fact its true nature. Heaven and Hell are creations of the mind, Heaven being Nirvana - and thus peace, and Hell being ignorance. The Sufi practices teach one to realise oneself in this lifetime (this concept is linked to that of Sach Khand in Sikhism and Jeevan Moksha in Hinduism). The concept of the soul is nearly identical to the Hindu term Atman. Hazrat Inayat Khan stated that the Soul is the Intelligence being "caught" by the mind and body, therefore Soul and Intellect are not two things, but One. He also likened the soul to a tree; the same essence that gives life to the trunk also animates the brances, the leaves and the seeds.

Differences Between Religions

The differences between religions and how they relate to different people at different times can be explained allegorically using a quote from Layla and Majnun:

When someone said to Majnun, "Layla is not so beautiful as you think," he said "My Layla must be seen with my eyes, if you wish to see how beautiful Layla is, you must borrow my eyes."'

Jesus Christ

Khan tends to refer to the Holy Spirit in terms of the Spirit of Guidance, which is what a major Sufi prayer called the Invocation is directed towards. This spirit and Jesus are considered to be one; however, Universal Sufis believe this spirit to be manifest in all beings. This belief has parallels in Quakerism (That of God in everyone, and the Inner Light).

"The Christ-spirit cannot be explained in words. The omnipresent intelligence, which is in the rock, in the tree, and in the animal, shows its gradual unfoldment in man. This is a fact accepted by both science and metaphysics. The intelligence shows its culmination in the complete development of human personality, such as the personality, which was recognized in Jesus Christ by his followers."^[3]

Muhammad

The historical Muhammad is seen as a person. However, the inner light or Noor and the Spirit of Guidance which is present in all beings is viewed as the essence of all prophets and divine beings.

To quote from the writings of Hazrat Inayat Khan,

Hazrat Ali said, 'The secret of God can be studied in His nature.' Every traveller on foot as a rule lights his torch at the approach of night. So also this heavenly traveller. Seeing darkness overwhelming Him in the lower spheres on His path, He lights a torch. It is the light of this torch, which is called in the Qur'an, Noor Muhammadi, that has guided Him to the surface, whence He could clearly discern and find His path back. To the knower's eye, this Nur, this light, is the real Mohammed. This light it is which has beamed forth through all the Masters of humanity and is known as the Light of Guidance.
It is the nature of every luminous object to shed light all around, and yet a particular beam of light coming forth from it gives more illumination than light spread all around. This may be seen in the light of the sun. The souls which happen to be in the zone of that beam of the Light of Guidance, whether by intention or accident, have been known to the world as the chosen ones of God. They saw God sooner, they heard Him more quickly than others, they have been nearer to Him than others. They may be called the elect of God as it is said in the Song to the Soul of the Saint:
Before the righteous soul, Servant of God, even the angels bend; His lotus feet the long-desired goal Where weary pilgrims find their journeys end In pardon for their sin. Thus, as the saint God comes, and man is healed, And fortunate that happy one, within
Whose heart the mystic vision is revealed.

^[4]

Karma

Inayat Khan did not speak of the term Karma, but he did refer to it using the terms "Law of Reciprocity" (see Creedal Statement number 5). It can be explained thus:

Right and Wrong depend upon the attitude and situation, not upon the action itself. None are innate but we have the ultimate choice between them.
Our actions echo back to us in the same form. Therefore Reciprocity is likened to a dome. In order to have a good echo one emits good sound, and to have evil one gives evil.
Because we "Live, Move and Have Our Being in God" everything we do must be in awareness of this and therefore it is our duty to refresh the world and help to rid it of negative action and rebound. This is why it is said that humans have free-will. If we blame God for the evil in the world, and say that he is responsible, in truth it is us who are responsible because through us God has his experience, through us God's will is done.
Hazrat Inayat Khan said "If you wish to be happy, think of the happiness of your fellow human being"

Ignorance

Ignorance is the state of the mind when it is in darkness. When mental vibrations flow into the astral plane, without conscious direction, it is called imagination; when they do so under conscious direction, it is called thought. When the imagination is experienced during sleep it is called a dream.

Revelation

Revelation is the disclosing of the inner self. The consciousness throughout manifestation facing towards the surface, turns its back to the world within, the sight of which is therefore lost to it. But when it begins to look within, the world unseen is disclosed, and Choudatabaq, the fourteen planes, consisting of the seven heavens and the seven earths, are revealed. 'The veil shall be lifted from thine eyes and thy sight shall be keen', as it is said in Qur'an. And annihilation (Fana) is equivalent to 'losing the false self (Nafs)'. which again culminates in what is called Eternal Life Baqa).

The Purpose of Life (According to Hazrat Inayat Khan)

Then the only purpose of our life here on earth, if there be any, is the successful attainment of life's demands. It may seem strange at first sight that all which life demands should be allowable and worth-while attaining; but on a closer study of life we see that the demands of our external self are the only ones we know, and we are ignorant of the demands of the true self, our inner life. For instance, we know that we want good food and nice clothes, comfort of living and every convenience for moving about; honor, possessions, and all necessary means for the satisfaction of our vanity, all of which for the moment appear to us as our life's only demands; but neither they nor their joy remain with us constantly. We then come to think that what we had was but a little and that perhaps more would satisfy us, and still more would suffice our need; but this is not so. Even if the whole universe were within our grasp it would be impossible fully to satisfy our life's demands. This shows that our true life has quite different demands from those with which we are familiar. It does not want the joy experienced by this individual self only; it desires joy from all around. It does not wish for a momentary peace, but for one that is everlasting. It does not desire to love a beloved held in the arms of mortality. It needs a beloved to be always before it. It does not want to be loved only for today and perhaps not tomorrow. It wishes to float in the ocean of love.

The Coming of a Messiah in Sufi Thought

What is the Sufi's belief regarding the coming of a World Teacher, or, as some speak of it, the 'second coming of Christ'? The Sufi is free from beliefs and disbeliefs, and yet gives every liberty to people to have their own opinion. There is no doubt that if an individual or a multitude believe that a teacher or a reformer will come, he will surely come to them. Similarly, in the case of those who do not believe that any teacher or reformer will come, to them he will not come. To those who expect the Teacher to be a man, a man will bring the message; to those who expect the Teacher to be a woman, a woman must deliver it. To those who call on God, God comes. To those who knock at the door of Satan, Satan answers. There is an answer to every call. To a Sufi the Teacher is never absent, whether he comes in one form or in a thousand forms. He is always one to him, and the same One he recognizes to be in all, and all Teachers he sees in his one Teacher alone. For a Sufi, the self within, the self without, the kingdom of the earth, the kingdom of heaven, the whole being is his teacher, and his every moment is engaged in acquiring knowledge. For some, the Teacher has already come and gone, for others the Teacher may still come, but for a Sufi the Teacher has always been and will remain with him for ever.

Life in this World

One may try to see from the point of view of another as well as from one's own, and so give freedom of thought to everybody because one demands it oneself; one may try to appreciate what is good in another, and overlook what one considers bad; if somebody behaves selfishly towards one, one may take it naturally, because it is human nature to be selfish, and so one is not disappointed; but if one appears oneself to be selfish, one should take oneself to task and try to improve. There is not anything one should not be ready to tolerate, and there is nobody whom one should not forgive. Never doubt those whom you trust; never hate those whom you love; never cast down those whom you once raise in your estimation. Wish to make friends with everyone you meet; make an effort to gain the friendship of those you find difficult; become indifferent to them only if you cannot succeed in your effort. Never wish to break the friendship once made. If anyone causes harm, one should try to think it is because one has deserved it in some way, or else it is that the one who harms knows no better. Remember that every soul that raises its head in life gets much opposition from the world. It has been so with all the prophets, saints and sages, so one cannot expect to be exempt. In this is the law of nature, and also God's plan working and preparing something desirable. No one is either higher or lower than oneself. In all sources that fulfil one's need, one may see one source, God, the only source; and in admiring and in bowing before and in loving anyone, one may consider one is doing it to God. In sorrow one may look to God, and in joy one may thank Him. One does not bemoan the past, nor worry about the future;one tries only to make the best of today. One should know no failure, for even in a fall there is a stepping-stone to rise; but to the Sufi the rise and fail matter little. One does not repent for what one has done, since one thinks, says, and does what one means. One does not fear the consequences of performing one's wish in life, for what will be, will be.

Credal Statement

Hazrat Inayat Khan set forth ten thoughts, which form the basic creed of Universal Sufism:

1. There is one God the Eternal, the Only Being, None exists save God

The God of the Sufi is the God of every creed, and the God of all. Names make no difference to her/him. Allah, God, Gott, Dieu, Brahma, or Bhagwan, all these names and more are the names of God; and yet to God is beyond the limitation of name. The Sufi sees God in the sun, in the fire, in the idol which diverse sects worship; and he/she recognizes God in all the forms of the universe, yet knowing God to be beyond all form: God in all, and all in God, the Seen and the Unseen, the Only Being. God to the Sufi is not only a religious belief, but also the highest ideal the human mind can conceive.

The Sufi, forgetting the self and aiming at the attainment of the divine ideal, walks constantly all through life in the path of love and light. In God the Sufi sees the perfection of all that is in the reach of man's perception and yet he knows Him to be above human reach. He looks to Him as the lover to his beloved. and takes all things in life as coming from Him, with perfect resignation. The sacred name of God is to him as medicine to the patient. The divine thought is the compass by which he steers the ship to the shores of immortality. The God-ideal is to a Sufi as a lift by which he raises himself to the eternal goal, the attainment of which is the only purpose of his life.

2. There is one Master the Guiding Spirit of all souls, who constantly leads all followers toward the Light

The Sufi understands that although God is the source of all knowledge, inspiration, and guidance, yet man is the medium through which God chooses to impart His knowledge to the world. He imparts it through one who is a man in the eyes of the world, but God in his consciousness. It is the mature soul that draws blessings from the heavens, and God speaks through that soul. Although the tongue of God is busy speaking through all things, yet in order to speak to the deaf ears of many among us, it is necessary for Him to speak through the lips of man. He has done this all through the history of man, every great teacher of the past having been this Guiding Spirit living the life of God in human guise. In other words, their human guise consists of various coats worn by the same person, who appeared to be different in each. Shiva, Buddha, Rama, Krishna on the one side, Abraham, Moses, Jesus, Mohammed on the other; and many more, known or unknown to history, always one and the same person.

Those who saw the person and knew Him recognized Him in whatever form or guise; those who could only see the coat went astray. To the Sufi therefore there is only one Teacher, however differently He may be named at different periods of history, and He comes constantly to awaken humanity from the slumber of this life of illusion, and to guide man onwards towards divine perfection. As the Sufi progresses in this view he recognizes his Master, not only in the holy ones, but in the wise, in the foolish, in the saint and in the sinner, and has never allowed the Master who is One alone, and the only One who can be and who ever will be, to disappear from his sight.

The Persian word for Master is Murshid. The Sufi recognizes the Murshid in all beings of the world, and is ready to learn from young and old, educated and uneducated, rich and poor, without questioning from whom he learns. Then he begins to see the light of Risalat, the torch of truth which shines before him in every being and thing in the universe. Thus he sees Rasul, his Divine Message Bearer, a living identity before him. Thus the Sufi sees the vision of God, the worshipped deity, in His immanence, manifest in nature, and life now becomes for him a perfect revelation both within and without.

It is often for no other reason than clinging to the personality of their particular teacher, claiming for him superiority over other teachers, and degrading a teacher held in the same esteem by others, that people have separated themselves from one another, and caused most of the wars and factions and contentions which history records among the children of God.

What the Spirit of Guidance is, can be further explained as follows: as in man there is a faculty for art, music, poetry and science, so in him is the faculty or spirit of guidance; it is better to call it spirit because it is the supreme faculty from which all the others originate. As we see that in every person there is some artistic faculty, but not everyone is an artist, as everyone can hum a tune but only one in a thousand is a musician, so every person possesses this faculty in some form and to a limited degree; but the spirit of guidance is found among few indeed of the human race.

A Sanskrit poet says, 'Jewels are stones, but cannot be found everywhere; the sandal tree is a tree, but does not grow in every forest; as there are many elephants, but only one king elephant, so there are human beings all over the world, but the real human being is rarely to be found.'

When we arise above faculty and consider the spirit of guidance, we shall find that it is consummated in the Bodhisatva, the spiritual teacher or divine messenger. There is a saying that the reformer is the child of civilization, but the prophet is its father. This spirit has always existed, and must always exist; and in this way from time to time the message of God has been given.

3. There is one Holy Book the Sacred Manuscript of Nature, the only Scripture that can enlighten the reader

Most people consider as sacred scriptures only certain books or scrolls written by the hand of man, and carefully preserved as holy, to be handed down to posterity as divine revelation. Men have fought and disputed over the authenticity of these books, have refused to accept any other book of similar character, and, clinging thus to the book and losing the sense of it, have formed diverse sects. The Sufi has in all ages respected all such books, and has traced in the Vedanta, Zendavesta, Kabah, Bible, Qur'an, and all other sacred scriptures, the same truth which he reads in the incorruptible manuscript of nature, the only Holy Book, the perfect and living model that teaches the inner law of life: all scriptures before nature's manuscript are as little pools of water before the ocean.

To the eye of the seer every leaf of the tree is a page of the holy book that contains divine revelation, and he is inspired every moment of his life by constantly reading and understanding the holy script of nature.

When man writes, he inscribes characters upon rock, leaf, paper, wood or steel; when God writes, the characters He writes are living creatures.

It is when the eye of the soul is opened and the sight is keen that the Sufi can read the divine law in the manuscript of nature; and that which the teachers of humanity have taught to their followers was derived by them from the same source; they expressed what little it is possible to express in words, and so they preserved the inner truth when they themselves were no longer there to reveal it.

4. There is one Religion the unswerving progress in the right direction, toward the Ideal, which fulfills the life's purpose of every soul

Religion in the Sanskrit language is termed Dharma, which means duty. The duty of every individual is religion. 'Every soul is born for a certain purpose, and the light of that purpose is kindled in his soul', says Sa'adi. This explains why the Sufi in his tolerance allows every one to have his own path, and does not compare the principles of others with his own, but allows freedom of thought to everyone, since he himself is a freethinker.

Religion, in the conception of a Sufi, is the path that leads man towards the attainment of his ideal, worldly as well as heavenly. Sin and virtue, right and wrong, good and bad are not the same in the case of every individual; they are according to his grade of evolution and state of life. Therefore the Sufi concerns himself little with the name of the religion or the place of worship. All places are sacred enough for his worship, and all religions convey to him the religion of his soul. 'I saw Thee in the sacred Ka'ba and in the temple of the idol also Thee I saw.'

5. There is one Law the Law of Reciprocity, which can be observed by a selfless conscience together with a sense of awakened justice

Man spends his life in the pursuit of all that seems to him to be profitable for himself, and when so absorbed in self-interest in time he even loses touch with his own real interest. Man has made laws to suit himself,, but they are laws by which he can get the better of another. It is this that he calls justice, and it is only that which is done to him by another that he calls injustice. A peaceful and harmonious life with his fellow-men cannot be led until the sense of justice has been awakened in him by a selfless conscience. As the judicial authorities of the world intervene between two persons who are at variance, knowing that they have a right to intervene when the two parties in dispute are blinded by personal interest, so the Almighty Power intervenes in all disputes however small or great.

It is the law of reciprocity which saves man from being exposed to the higher powers, as a considerate man has less chance of being brought before the court. The sense of justice is awakened in a perfectly sober mind; that is, one which is free from the intoxication of youth, strength, power, possession, command, birth, or rank. It seems a net profit when one does not give but takes, or when one gives less and takes more; but in either case there is really a greater loss than profit; for every such profit spreads a cover over the sense of justice within, and when many such covers have veiled the sight, man becomes blind even to his own profit. It is like standing in one's own light. 'Blind here remains blind in the hereafter.'

Although the different religions, in teaching man how to act harmoniously and peacefully with his fellow-men, have given out different laws, they all meet in this one truth: do unto others as thou wouldst they should do unto thee. The Sufi, in taking a favor from another, enhances its value, and in accepting what another does to him he makes allowance.

6. There is one Family, the Human Family, which unites the Children of Earth indiscriminately in the Parenthood of God

The Sufi understands that the one life emanating from the inner Being is manifested on the surface as the life of variety; and in this world of variety man is the finest manifestation, for he can realize in his evolution the oneness of the inner being even in the external existence of variety. But he evolves to this ideal, which is the only purpose of his coming on earth, by uniting himself with another.

Man unites with others in the family tie, which is the first step in his evolution, and yet families in the past have fought with each other, and have taken vengeance upon one another for generations, each considering his cause to be the only true and righteous one. Today man shows his evolution in uniting with his neighbors and fellow-citizens, and even developing within himself the spirit of patriotism for his nation. He is greater in this respect than those in the past; and yet men so united nationally have caused the catastrophe of the modern wars, which will be regarded by the coming generations in the same light in which we now regard the family feuds of the past.

There are racial bonds which widen the circle of unity still more, but it has always happened that one race has looked down on the other.

The religious bond shows a still higher ideal. But it has caused diverse sects, which have opposed and despised each other for thousands of years, and have caused endless splits and divisions among men. The germ of separation exists even in such a wide scope for brotherhood, and however widespread the brotherhood may be, it cannot be a perfect one as long as it separates man from man.

The Sufi, realizing this, frees himself from national, racial, and religious boundaries, uniting himself in the human brotherhood, which is devoid of the differences and distinctions of class, caste, creed, race, nation, or religion, and unites mankind in the universal brotherhood.

7. There is one Moral Principle the Love which springs forth from a willing heart, surrendered in service to God and Humanity, and which blooms in deeds of beneficence

There are moral principles taught to mankind by various teachers, by many traditions, one differing from the other, which are like separate drops coming out of the fountain. But when we look at the stream, we find there is but one stream, although it turns into several drops on falling. There are many moral principles, just as many drops fall from one fountain; but there is one stream that is at the source of all, and that is love. It is love that gives birth to hope, patience, endurance, forgiveness, tolerance, and to all moral principles. All deeds of kindness and beneficence take root in the soil of the loving heart. Generosity, charity, adaptability, an accommodating nature, even renunciation, are the offspring of love alone. The great, rare and chosen beings, who for ages have been looked up to as ideal in the world, are the possessors of hearts kindled with love. All evil and sin come from the lack of love.

People call love blind, but love in reality is the light of the sight. The eye can only see the surface; love can see much deeper. All ignorance is the lack of love. As fire when not kindled gives only smoke, but when kindled, the illuminating flame springs forth, so it is with love; it is blind when undeveloped, but, when its fire is kindled, the flame that lights the path of the traveler from mortality to everlasting life springs forth; the secrets of earth and heaven are revealed to the possessor of the loving heart, the lover has gained mastery over himself and others, and he not only communes with God but unites with Him.

'Hail to thee, then, O love, sweet madness! Thou who healest all our infirmities! Who art the physician of our pride and self conceit! Who art our Plato and our Galen!' says Rumi.

8. There is one Object of Praise, the Beauty which uplifts the heart of its worshipper through all aspects, from the seen to the unseen

It is said in a Hadith, 'God is beautiful, and He loves beauty.' This expresses the truth that man, who inherits the Spirit of God, has beauty in him and loves beauty, although that which is beautiful to one is not beautiful to another. Man cultivates the sense of beauty as he evolves, and prefers the higher aspect of beauty to the lower. But when he has observed the highest vision of beauty in the Unseen by a gradual evolution from praising the beauty in the seen world, then the entire existence becomes to him one single vision of beauty.

Man has worshipped God, beholding the beauty of sun, moon, stars, and planets; he has worshipped God in plants, in animals; he has recognized God in the beautiful merits of man, and he has with his perfect view of beauty found the source of all beauty in the Unseen, from whence all this springs, and in Whom all is merged.

The Sufi, realizing this, worships beauty in all its aspects, and sees the face of the Beloved in all that is seen, and the Beloved's spirit in the Unseen. So wherever he looks his ideal of worship is before him. 'Everywhere I look, I see Thy winning face; everywhere I go, I arrive at Thy dwelling-place.'

9. There is one Truth the true knowledge of our being, within and without, which is the essence of Wisdom

Hazrat All said, 'Know thyself, and thou shalt know God.' It is the knowledge of self which blooms into the knowledge of God. Self-knowledge answers such problems as: whence have I come? Did I exist before I became conscious of my present existence? If I existed, as. what did I exist? As an individual such as I now am, or as a multitude, or as an insect, bird, animal, spirit, jinn, or angel? What happens at death, the change to which every creature is subject? Why do I tarry here awhile? What purpose have I to accomplish here? What is my duty in life? In what does my happiness consist, and what is it that makes my life miserable? Those whose hearts have been kindled by the light from above, begin to ponder such questions but those whose souls are already illumined by the knowledge of the self understand them. It is they who give to individuals or to the multitudes the benefit of their knowledge, so that even men whose hearts are not yet kindled, and whose souls are not illuminated, may be able to walk on the right path that leads to perfection.

This is why people are taught in various languages, in various forms of worship, in various tenets in different parts of the world. It is one and the same truth; it is only seen in diverse aspects appropriate to the people and the time. It is only those who do not understand this who can mock at the faith of another, condemning to hell or destruction those who do not consider their faith to be the only true faith.

The Sufi recognizes the knowledge of self as the essence of all religions; he traces it in every religion, he sees the same truth in each, and therefore he regards all as one. Hence he can realize 'the saying of Jesus, 'I and my Father are one.' The difference between creature and Creator remains on his lips, not in his soul. This is what is meant by union with God. It is in reality the dissolving of the false self in the knowledge of the true self, which is divine, eternal, and all-pervading. 'He who attaineth union with God, his very self must lose,' said Amir.

10. There is one Path the effacement of the limited self in the Unlimited, which raises the mortal to immortality, in which resides all Perfection

'I passed away into nothingness--I vanished; and lo! I was all living.' All who have realized the secret of life understand that life is one, but that it exists in two aspects. First as immortal, all-pervading and silent; and secondly as mortal, active, and manifest in variety. The soul being of the first aspect becomes deluded, helpless, and captive by experiencing life in contact with the mind and body, which is of the next aspect. The gratification of the desires of the body and the fancies of the mind do not suffice for the purpose of the soul, which is undoubtedly to experience its own phenomena in the seen and the unseen, though its inclination is to be itself and not anything else. When delusion makes it feel that it is helpless, mortal and captive, it finds itself out of place. This is the tragedy of life, which keeps the strong and the weak, the rich and poor, all dissatisfied, constantly looking for something they do not know. The Sufi, realizing this, takes the path of annihilation, and, by the guidance of a teacher on the path, finds at the end of this journey that the destination was himself. As Iqbzl says:

'I wandered in the pursuit of my own self; I was the traveler, and I am the destination.'

Respected teachers

Universal Sufis are encouraged to seek truth wherever they can find it. Most historical figures, including both founders of great world religions as well as secular individuals, are considered to be important teachers, worthy of veneration and respect. In the Hadiths the Islamic prophet Muhammad stated that believers should 'Seek knowledge even unto China,' and this is especially practiced by all Sufis.

Structure

A Universal Sufi initiate has an association with a spiritual teacher, or guide , who prescribes individual spiritual practices for the intiate. From time to time, the Pir (head of the Order) may prescribe practices for the Mureed (students) to do as well.
There are Universal Sufi centers throughout America and other parts of the world, with Center Representatives who provide classes and group practices. These are often open to the public, not just initiates.
The clergy are called Cherags, Cherag means Light Bearer in Persian, and it is their function to help initiates to move towards enlightenment.
A Seraj is appointed to oversee the training of and to ordain Cherags.
The Universal Worship Service honors the world's spiritual traditions with readings from the holy books of different religions. Cherags take a class in learning about the different religions and the spiritual essence of these traditions.
Universal Sufis who have joined a movement are grouped into three different orders whose leaders are the children or grandchildren of Hazrat Inayat Khan, the most well-known are Pir Zia Inayat Khan and Pir Vilayat Inayat Khan, Pir Hidayat Khan
The Federation of the Sufi Message, an association formed in 1997 is a non-hierarchical umbrella organization of Sufi Orders united in their devotion to Hazrat Inayat Khan and the Sufi Message. It includes: The Sufi Order International, The International Sufi Movement, The Sufi Islamia Ruhaniat Society.
There are also various groups who do not adhere to any particular order, but who are dedicated to the teachings of Hazrat Inayat Khan, these often meet together but are not affiliated to any organised form of Universal Sufism.

Silsila

Below is the Shajara Sharíf Ináyati - The Chain of Transmission of the Universal Sufism up to Vilayat Inayat Khan. The Chain of Transmission within a Sufi order is of central importance in Sufism. It is considered a major conduit of the Baraka of any genuine Sufi school, and links the mureeds of that order with the combined spiritual power of their spiritual antecedents and with the unseen transformative forces that transpire behind the outward manifestation of the Chain, which is called the Silsila. A "lineage-holder" within a Sufi order will have the Silsila of the lineage committed to memory, and the Silsila is recited at pivotal occasions such as the group zikr of the order and especially at initiations. Working backward, experientially contacting and effacing oneself in each being in the Chain is considered a necessary development of the practice known as Tasawwuri Murshid.

The representation of the Chain of Transmission is called the "Shajara" ("Tree"). The Shajara which appears here is that of Hazrat Inayat Khan's primary spiritual lineage, though he was initiated into the four major Sufi lineages represented in India. It is worth noting that at each juncture, there may be several shaykhs deputized to carry on a lineage. A shajara is a tracing of initiatic ancestry rather than a representation of the full flow of baraka from the Source.

Silsila's always begin with God, so the 'Shajara' will begin with the name Allah, but in the Universal Sufi context this should not be confined to the concept of Allah within Islam, but should be seen as Universal Intelligence.

Hazrat Jlbra’il
Hazrat Khwaja Muhammad Rasul Allah
Hazrat Khwaja Ali Wali Allah
Hazrat Khwaja Hasan Basri
Hazrat Khwaja Abd al-Wahid bin Zayd
Hazrat Khwaja Fuzayl bin Iyaz
Hazrat Khwaja Ibrahim Adham
Hazrat Khwaja Huzayfa Mar’ishi
Hazrat Khwaja Hubayra Basri
Hazrat Khwaja Mumshad ‘Ulu Dinwari
Hazrat Khwaja Abu Ishaq Shami
Hazrat Khwaja Abu Ahmad Abdal Chishti
Hazrat Khwaja Abu Muhammad Chishti
Hazrat Khwaja Abu Yusuf Chishti
Hazrat Khwaja Qutbuddin Mawdud Chishti
Hazrat Khwaja Hajji Sharif Zindani
Hazrat Khwaja Usman Harvani
Hazrat Khwaja Moinuddin Hasan Sanjari-Ajmeri
Hazrat Khwaja Qutbuddin Mas’ud Bakhtiyar Kaki
Hazrat Khwaja Fariduddin Ganj-i Shakar Ajhodani
Hazrat Khwaja Nizamuddin Mahbub Illahi Badauni
Hazrat Khwaja Nasiruddin Chiragh Dihlavi
Hazrat Shaykh al-Masha’ikh Kamaluddin ‘Allama
Hazrat Shaykh al-Masha’ikh Sirajuddin
Hazrat Shaykh al-Masha'ikh ´Ilmuddin
Hazrat Shaykh al-Masha’ikh Mahmud Rajan
Hazrat Shaykh al-Masha’ikh Jamaluddin Jamman
Hazrat Shaykh al-Masha’ikh Hasan Muhammad
Hazrat Shaykh al-Masha’ikh Muhammad A’zam
Hazrat Shaykh al-Masha’ikh Yahya Madani
Hazrat Shaykh al-Masha’ikh Shah Kalim Ullah Jahanabadi
Hazrat Shaykh al-Masha’ikh Nizamuddin Awrangabadi
Hazrat Shaykh al-Masha’ikh Maulana Fakhruddin
Hazrat Shaykh al-Masha’ikh Ghulam Qutbuddin
Hazrat Shaykh al-Masha’ikh Nasiruddin Mahmud Kali Shah
Hazrat Shaykh al-Masha’ikh Muhammad Hasan Jili Kalimi
Hazrat Shaykh al-Masha’ikh Abu Hashim Madani
Hazrat Pir-o-Murshid Inayat Khan^[5]

Sayings

Some of Inayat Khan's most famous sayings are:

"Shatter your ideals on the rock of Truth."
"There is nothing valuable except what we value in life."
"In a small affair or in a big affair, first consult yourself and find out if there is any conflict in your own being about anything you want to do. And when you find no conflict there, then feel sure that a path is already made for you. You have but to open your eyes and take a step forward, and the other step will be led by God."
"The difference between the divine and the human will is like the difference between the trunk of a tree and its branches. As from the boughs other twigs and branches spring, so the will of one powerful individual has branches going through the will of other individuals. So there are the powerful beings, the masters of humanity. Their will is God's will, their word is God's word, and yet they are branches, because the trunk is the will of the Almighty. Whether the branch be large or small, every branch has the same origin and the same root as the stem."
"The more one studies the harmony of music, and then studies human nature, how people agree and how they disagree, how there is attraction and repulsion, the more one will see that it is all music."
"Reason is the illusion of reality."

Common Member Practices

Sufis pray three times using the prayers given by Pir Hazrat Inayat Khan in a spirit of meditation.
Sufis meditate and perform inner dhikr (remembrance of God.)
Universal Sufis upon initiation do not consume drugs, although drinking alcohol and smoking tobacco are matters of the indivdual Sufi's personal choice.
Sufis are expected to lead a healthy life and keep a healthy diet.

The religious life of a Universal Sufi values the worth of one's family culture which is not disregarded, no conversion is required to become a Universal Sufi, merely a dedication to its teachings.

Prayer

Hazrat Inayat Khan recommended reciting the Universal Sufi Prayers daily in a state of meditation. There is no Qibla, therefore, a Universal Sufi does not face any specific direction.

The three Sufi prayers are read at Sunrise, Midday and Sunset respectively.

Sunrise or Waking Prayer

Includes:

Invocation

Saum

A Prayer of the Gayatri

Dhikr of "May the Message of God reach far and wide". Recited eleven times.

Pir

Prayer for the Universel

Mid Day Prayers

Invocation

Salat

A Prayer of the Gayatri

"Pour upon us Thy Love and Thy Light" Recited eleven times.

Nabi

Prayer for the Universal

Prayer for Peace

Evening Prayers

Invocation

Khatum

A Prayer of the Gayatri

"Disclose to us Thy Divine Light". Recited eleven times.

Rasul

Prayer for the Universel

Additional Prayers

Nayaz - The Healing Prayer, recited after early morning breathing practices.

Beloved Lord, Almighty God! Through the rays of the Sun, through the waves of the air, Through the All�pervading Life in space, Purify and revivify me, and I pray, heal my body, heart and soul.

Amen

Nazr - Recited as a blessing at mealtimes.

O Thou, Sustainer of our body, heart, and soul, Bless all that we receive In thankfulness. Amen

Dowa

Save me, my Lord, from the earthly passions and the attachments that blind mankind.

Save me, my Lord, from the temptations of power, fame and wealth, which keep man away from Thy Glorious Vision.

Save me, my Lord, from the souls who are constantly occupied in hurting and harming their fellow-man, and who take pleasure in the pain of another.

Save me, my Lord, from the evil eye of envy and jealousy, which fall upon Thy Bountiful Gifts.

Save me, my Lord, from falling into the hands of the playful children of the earth; they might use me in their games; they might play with me and then break me in the end, as children destroy their toys.

Save me, my Lord, from all manner of injury that cometh from the bitterness of my adversaries and from the ignorance of my loving friends.

Amen

Namaz-e Norooz (Prayer for New Year)

O Thou who abidest in our hearts, most Merciful and Compassionate God, Lord of Heaven and Earth, we forgive others their trespasses and ask Thy forgiveness of our shortcomings. We begin the New Year with pure heart and clear conscience, with courage and hope. Help us to fulfil the purpose of our lives under Thy divine guidance.

Universal Worship

Cherags perform the Universal Worship Service regularly, in which readings are taken from the various religious traditions, and candles lit in honour of each religion. Each religion is given a relevant meaning. Meditations and Dance also occur during the Universal Worship. The Universal Worship can be performed by anybody and is inclusive of all people. Weddings, Funerals and Baby Dedications are performed during a Universal Worship Service.

Dhikr

Universal Sufis practice Dhikr, otherwise spelt Zikr or Zikar. Dhikr is literally "remembering." It is the religious ceremony, or act of devotion, which is practised by the various Sufi orders.

Universal Sufi Dhikr differs from the Islamic form of Dhikr, widening the scope of the term to encompass remembrance of the spiritual in all forms. Dhikr formulas are usually given specifically to each individual mureed, and each mureed keeps their formulas private.

The Sikh belief in Nam is very closely linked to the Universal Sufi belief "that God existed before the creation of the universe. The name of God is therefore beyond the language structure created by mankind. The Nam is the internal rhythm that a person experiences is the true nature of God."

There are any number of practices from the various traditions which focus on energy and kundalini. However there seems to be a danger of putting the cart before the horse and losing one's way. Hazrat Inayat Khan advised that the best way is to focus on God and to let enlightenment follow, as opposed to focusing on enlightenment in order to find God (Jesus Christ is famed for giving this advice when he said "Seek First the Kingdom of God, and all other things shall be added unto you"). So rather than focusing on kundalini one might focus on God. Perhaps, then, do the practice which aides in kundalini, but only with a God focus. Thus this first intention may aide in the balanced unfoldment of spiritual attributes.

Focusing on God can be difficult for some. Here the Sufi way is to focus on the highest ideal of God one can conceptualize. And even perhaps to conceptualize is an intermediate step. Once the heart is sufficiently open, it is perhaps easier to feel or even sense God than it is to conceptualize God. God love is something that can be felt and even sensed. Experienced. To stay in tune with this is perhaps the Sufi way. To stay in tune with this and then to let the spiritual attributes follow as Jesus said. So perhaps the best practice is attunement to God love, then all the other practices will facilitate growth from that in proper order. Even to love God is an exercise in subject-object experience. Though this aides growth very much and could be employed as a first step, the Sufi tries to go beyond this subject-object love and into this love. The Sufi says God is love, lover, and beloved. In other words God is the object, God is the subject, and God is the love experienced between the two. So definitely the practice is to be it, to be in it. Perhaps this is the primary practice.

Wazifa

The qualities of God, which in Universal Sufi terms are the aspects of Nature, can be evoked, understood, felt, and seen through the repetition of Wazifas, the Divine Names and Attributes of Gpd/ This is done either aloud or in silent thought, and the Sufi's only duty in this regard is to simply hold the quality itself up so that his or her consciousness can perceive it. Cherags, initiators and dance leaders must learn how to use wazifas as a psychological prescription to meet the needs of the individual Sufis or groups of Sufis who are their mureeds. Each mureed must learn to recognize divine attributes, both their place in nature and their function in the self and in others.

The repeated phrases which follow some of the daily prayers are Wazifas.

Description of Wazifa Practice

The practice of Wazifa has a particular form and focus. Sitting cross legged on the floor with straight back and eyes closed, the participant begins by reciting the Invocation of Hazrat Inayat Khan:

Toward the One, The perfection of Love, Harmony and Beaty, The Only being, United with all the Illuminated Souls who form the embodiment of the master, The Spirit of Guidance.

If performed by a group, the participants are in a circle and join the Wazifa leader in the Invocation. After a short pause, the music begins with an introduction of several repetitions of the musical phrase. A bell cues the beginning of the chanted section which is approximately 10 minutes long. The words of the sacred phrase are sung to a melody that is different for each Wazifa. Some of the compositions have secondary melodies. As long as there are sufficient voices in a group to maintain a strong primary melody, some participants may choose to sing "Allah" or "Hu" to the secondary melody.

During the singing, the particpant may concentrate on a particular point and imagine a colour at that point. Each Wazifa has its own focus and colour: the tip of the nose with the colour yellow, the bridge of the nose, green, the centre of the forehead, red, the top of the head, blue, and above the head, a smoky grey colour.

The end of the singing is cued with the sound of a bell after which the tempo gradually slows to a stop. There follows a three minute meditation which ends with the sound of a Tibetan Bowl being struck. When the sound of the bowl has died away, the group rises with the Wazifa leader. Each participant then bows to the Divine Presence in the middle of the circle. The bow is performed by placing the right hand on the left shoulder, the left hand on the right shoulder and by bending (without exaggeration) toward the centre

Muraqaba

Muraqaba is the Sufi word for meditation. Literally it means "to watch over", "to take care of", or "to keep an eye". Metaphorically, it implies that with meditation, a person watches over or takes care of his spiritual heart (or soul), and acquires knowledge about it, its surroundings, and its creator.

Types of Muraqaba

Beginner level muraqabas

1. Muraqaba of light

These are usually used for beginners, or for cure of various diseases.

Violet
Indigo
Blue
Torquise
Green
Yellow
Orange
Pink
Red

1. Excellence

2. Invisible Light

3. Word - the Logos or Christ, the unheard sound of the universe.

4. Names of God -- For getting acquaintance with attributes of God

5. The Unity of the Divine, the Universal Intelligence.

Middle Level Muraqabas

1. Death-- For getting acquaintance with life after Death

2. Heart-- For getting acquaintance with the Spiritual Heart

3. Unity-- For getting acquaintance with the reason behind cosmic unity i.e. God's will

4. Nothingness-- For getting acquaintance with material lessness, or the immaterial universe (Pre-existence-- Next level of Muraqaba of Nothingness)

5. Annihilation-- Annihilation of Self, getting acquaintance with the alpha and omega of the universe.

High Level Muraqabas

1. Focusing the mind on the Spirit of Guidance-- To facilitate the transfer of spiritual knowledge from our inner guide.

2. Focusing the mind on the prophets-- To facilitate the transfer of arcane spiritual knowledge from prophet to student. For Muslims, this focussing of mind is done on Muhammad. For people following other religions, their particular holy figures are used to focus mind upon.

3. Focusing the Mind on God-- With the help of this Muraqaba, the student experiences the interconnectedness of all beings in God.

Dances of Universal Peace

The Dances of Universal Peace are a form of spiritual meditative dance conducted in the company of a number of other dancers in a circle. The dances draw on all the world%u2019s spiritual traditions and are led by a teacher who plays guitar or drum accompaniment. Each dance usually has a chant which is sung as the dance is performed.

The emphasis is on participation regardless of ability, the dances are almost never performed before an audience. Dancers of all levels of ability dance together and each dance it usually taught afresh at each performance.

The practise of the dance is intended to develop the participants' spiritual awareness, awareness of their own body and awareness of the presence of others.

They were originally performed at camps and meetings in a distinctly New Age and countercultural context, but in the 21st century, they have increasingly come to be offered in schools, colleges, prisons, hospices, residential homes for those with special needs, and holistic health centres.

The Dances of Universal Peace were first formulated in the late 1960s by Samuel L. Lewis (1896-1971). They were first performed in California, but have developed into a global movement.

Lewis' original dances were strongly influenced by the Sema of the Whirling Dervishes and Alevis, as well as by Zen Buddhist traditions. Since then, dances have been added which draw on the teachings and histories of many religious and spiritual traditions, including most of the major world religions and Native American religion.

Ryazat (breathing practice)

Ryazat incorproates the elements of Sufi breathing practice include Healing Breaths, forms of kasab, shaghal, and amal. A Sufi learns the difference between refined and coarse breathing and how that affects their body, as well as the difference between a breath which emphasizes the right or left nostril, inhalation or exhalation. Breath is learned as darood (mindfulness) for walking, as an aid for various physical and mental activities, as an aid for vision, as a doorway for deep meditation, as a source of prana(life force), and as an oracle.

Ziraat

Inaugurated in 1926 by Hazrat Inayat Khan, Ziraat uses the symbols and dynamic processes of agriculture as ways of describing the inner life, and as ways of finding a bridge between the spiritual and material worlds.

Ziraat is a heart-based approach to gardening and food production outwardly, and to spiritual growth inwardly. The heart, like the earth, is regarded as sacred soil to be prepared for planting. Rocks and roots are removed; last year's stubble is plowed under. New seed is placed in the furrow. Sunshine and rain attend the turning of the seasons, and the ancient cycles of sowing, growth, fruition and harvest are realized in ourselves and in our gardens and farms.

Ziraat is an initiatic school, open to all who feel a commitment to spiritual awakening and to the protection of this sacred world. It is an activity of the Sufi Order International, but one need not be a member of the Sufi Order to join. Initiation in Ziraat confirms a pledge to affirm and cultivate the divine seed within our being, and thereby to help in the preservation and restoration of our world.

To a little band of sowers has been given a handful of living grain. Faithfully it must be sown; surely, it will be reaped; and the harvest shall be for the sustenance of all. ... .Hazrat Inayat Khan.

Although in essence, even after touching the deepest depths of the earth, the soul is divine, in order to realize for itself that Divine Element it has a task waiting even after being human. It is the manner in which that task is accomplished, and the object gained which is called Ziraat......... Hazrat Inayat Khan.

Initiation

Initiation on a spiritual path signifies one´s desire to undergo a spiritual training. Those who do not elect to make this formal commitment, however, are fully welcome to participate in the teachings and programs offered by the Universal Sufi Orders. Those who choose to mark their commitment by initiation are known as mureeds (students).

Initiation only means a step forward, a step which should be taken with hope and courage, for without courage and hope it would be most difficult to take any forward step. - Pir-o-Murshid Inayat Khan

Initiation into a Universal Sufi order demonstrates one´s sincerity in entering the Sufi path, strengthens one´s powers to do so, and confers a blessing upon the pupil which enables progress. This initiation is the linking of the individual Sufi student with the chain of masters and teachers stretching back through the ages. The link so formed is of lifetime duration and forges a solemn bond, similar to the practice of baptism.

One may be initiated into a Universal Sufi Order by one of its Representatives. Those interested in initiation are encouraged to select a Representative with whom they feel a deep trust and respect, for those qualities are necessary to facilitate the training offered. The Initiate receives spiritual practices from her/his initiator which are designed to promote spiritual realization, facilitate the unfoldment of his/her being and assist in meeting life´s challenges and demands. The practices are not compulsory, but are given as a gift.

The only regulation which initiates are asked to observe is a restriction on the use of non-medical drugs. It is Pir Vilayat´s belief that drugs can interfere with the practices and spiritual training offered to a student.

An initiate in a Universal Sufi order is called a Mureed. A 'mureed' is welcome to be initiated into or to participate in other traditions, however, it is advised that a student receive his/her daily practices from only one guide and consult their Universal Sufi guide about practices he/she is doing from other Orders or traditions. The intention is to safeguard the well being of the student, so he/she is not confused by mixing practices that may not be complementary.^[6]

The Temple

The Central Temple of Universal Sufism is Universel Murad Hassil in Katwijk District, The Netherlands. The building was devised by the Dutch architect S.J. of Embden.

The temple is an international centre where universal worship, brotherhood days and other meetings take place. Also several (traditional) concerts are given and take place here as well as the annual summer schools. Construction of the temple was started in 1969. The building is a simple square in basis and the cupola is gold. The cupola has a typically oriental form.

Festivals

For Universal Sufis all days are holy, and the local culture and personal taste determines which festivals are celebrated at home. Universal Sufis communally celebrate several festivals:

February 5th: Urs of Hazrat Inayat Khan.
July 5th: Viladat Day, Hazrat Inayat Khan's birthday.
13 September: Hejirat Day, the date Hazrat Inayat Khan left his native India to bring Sufism to the West.
June 17th: Urs of Vilayat Inayat Khan.

Sacred texts

Universal Sufis accept as sacred all the world scriptures, seeing them as steps that guide toward the Ocean of Being. The scriptures are read in the Universal Worship Service, with accompanying meditations. The scriptures of the world religions are not viewed as directly the "word of God" but are seen as "inspired" by the Spirit of Guidance.

However, the Gayan and the Nirtan are specific books in Universal Sufism.

Quote from magazine

Universal Sufism is described in an article in the magazine Rays from the Rose Cross, in November 1917, entitled The Sufi Mystics. The author introduces this article by saying that the reports of those who have studied them [the Sufis] all laud their transcendent spirituality. "They are not Rosicrucian, but they have Wisdom, for all that", and he states the reader will undoubtedly profit from reading about these wise men. He adds: There is a striking analogy between the Sufis in their relation to Mohammedanism and the medieval Alchemists in their relation to the then dominant church. Both Sufis and the Alchemists had the leaven of truth and both were forced to hide it under symbols and signs.

References

^ Wahhab David Sheets, http://www.cheraglibrary.org/lamp/lamp3-1-1.htm
^ http://www.centrum-universel.com/silsilae.htm
^ According to The Sufi Message of Hazrat Inayat Khan, Volume 9:
^ http://sufimessage.com/the-way-of-illumination/nur-zahur.html
^ http://www.centrum-universel.com/silsilae.htm
^ Pir Zia Inayat-Khanhttp://www.centrum-universel.com/Home2.htm

^Universal Sufism, H.J. Witteveen ISBN 1-86204-093-1, Element Books Ltd (September 1997)

Biography of Pir-o-Murshid Inayat Khan, East-West Publications, 1979

A Pearl in Wine: Essays on the Life, Music and Sufism of Hazrat Inayat Khan, Omega, 2001

^http://wahiduddin.net/hik/hik_origins.htm, a brief biography of Hazrat Inayat Khan

^ The Mysticism of Sound and Music, Hazrat Inayat Khan, Shambhala Dragon Editions. ISBN 1-57062-231-0, Revised September 3, 1996

^Wisdom of Sufism - Sacred Readings from the Gathas, Hazrat Inayat Khan, Houghton Mifflin (P); Revised edition, ISBN 1-86204-700-6, May 2000

^http://www.iis.ac.uk/glossary_list.asp?f=a&t=c&l=en

^Murshid Samuel Lewis's' commentaries on the Gathas: Pasi Anfas Series

Notes

^ Biography of Pir-o-Murshid Inayat Khan, p.221-222. Online reference found at: The Sufi Message of Hazrat Inayat Khan: Part III - Journal and Anecdotes ^ Carl Ernst and Bruce Lawrence, Sufi Martyrs of Love, New York: Palgrave Macmillan, 2002, p.142. ISBN 1-4039-6027-5.