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 has its root in but does not exist within the traditional framework of Islam^[1]. Universal Sufism is characterised by its respect (if not inclusion) for other devotional traditions and its disapproval of miracles.

Faith symbol

File:Tughra.jpg

The Tughra or Symbol of Universal Sufism

The symbol of Universal Sufism is the Tughra Inayati or The Winged Heart.

Sufi orders frequently have a tughra (an Arabic word meaning finely ornamented writing), which is emblematic calligraphy formed using the name of the founding patron saint of the order, often in a unique shape related to the traditions of that order. The dervish Hafizullah created this beautiful winged-heart calligraphy in honor of Inayat Khan. The winged heart is an old Sufi symbol, and was chosen by Inayat Khan as the seal of the 'Sufi Order of the West' at its founding in 1910. The original rendering of this winged heart calligraphy was presented to Vilayat Inayat Khan on the occasion of his 73rd birthday.

The Arabic script of the wings (in mirror image of each other) reads: "Ya Hazrati Inayat", with ya meaning "O" (an invocation, an invitation), and hazrati meaning "presence; a respectful title similar to your majesty". It may also be interesting to note that the word 'Inayat means "guarding, preserving, taking care of; concern, care; a gift, a present".

The Arabic script of the heart reads: "qaddasa Allahu sirrahu", which is a traditional phrase used when mentioning the name of a deceased Sufi saint. The word qaddas means: "sanctify, hallow, glorify, venerate, revere". The word sirr means: "secret, mystery, something concealed; secret thought, innermost thought", or, as the masterful lexicon of E. W. Lane says, "private knowledge; something inserted in the interior; a pleasure, or delight, and dilation of the heart, of which there is no external sign". The Sufis often use the word sirr to describe the divine wonder discovered in the depths of the un-veiled heart.

The phrase exoterically mean "may Allah sanctify his secret" or esoterically "may his message spread", or "whose inner thought Allah made holy", or "whose heart Allah has made pure".

The shape of the tughra symbolises that the heart desires heaven. The crescent in the heart suggests the responsiveness and potential of the heart. The crescent represents the responsiveness of the crescent moon to the light of the sun, for naturally it receives the light and develops into a full moon. The explanation of the five-pointed star is that it represents the divine light. For when the light comes, it has five points. It is the divine light which is represented by the five-pointed star, and the star is reflected in the heart which is responsive to the divine light. The heart which by its response has received the divine light is liberated, as the wings show. In brief, the meaning of the symbol is that the heart responsive to the light of God is liberated.^[2]

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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.^[3]

Universal Sufi Orders

Hazrat 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.

An American mureed of Hazrat Inayat Khan’s, Samuel Lewis, rose to prominence in the late 1960’s. A fellow mureed and protector of Hazrat Inayat Khan's designated spiritual successor, Murshida Rabia Martin, Samuel Lewis served as a Murshid in the lineage of Inayat Khan. In this role he organized the Sufi Islamia Ruhaniat Society (often referred to as S.I.R.S.), later renamed the Sufi Ruhaniat International. The Sufi Order International and Sufi Ruhaniat International recognize a distinct line of spiritual transmission from Hazrat Inayat Khan through Murshid Sufi Ahmed Murad Chishti (Sam Lewis).

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.

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."^[4]

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.

^[5]

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.

Attunement

Universal Sufis practice “attunement” to beings of a very high spiritual state, such as prophets. They believe that the only way to lift themselves into the state of pure spirit known as Malakut or Ananda is by emotion and attunement. They believe that this state cannot be achieved independently but only by the inspiration of and attunement to a spiritual person.

Religious and spiritual places aim to create the conditions through which attunement is possible. Music is also used as an aid.

Universal Sufis believe that this spiritual state is not normally experienced by the average person, but that sometimes one starts to sense it through things in our material state, such as looking into the eyes of a baby, listening to classical music, through intense and pure love etc…They believe that there is an inter-relationship between the two states. When elements of the spiritual state are experienced through attunement, Universal Sufis believe that these are actually also elements of our own being, and this is the start of the journey towards full realisation of our true nature, that is to say Enlightenment.

Universal Sufism states that ultimately, it is attuning to the whole universe that raises one to the spiritual state.

Credal Statement

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

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

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

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

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

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

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

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

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

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

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, some of whose leaders are the children or grandchildren of Hazrat Inayat 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 the spiritual lineage of Hazrat Inayat Khan and the Sufi Message. It includes: The Sufi Order International, The International Sufi Movement, The Sufi Ruhaniat International, and smaller organizations such as Sufism Reoriented and the Sufi Way.
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.
Sufi Order teachers undergo a rigorous and lengthy training and mentoring before being authorized to teach by the Pir, and ongoing training and supervision is a mandatory part of the function of a teacher in this Order.
“Representatives and Guides” are authorized to initiate into the Order, give classes, and to give and guide the spiritual practices of initiates.
“Coordinators” give classes and perform other honored and valued service in the activities of the Order. Coordinators are teachers-in-training but are not authorized to give spiritual practices or initiations.
A “Retreat Guide” is someone specially-trained in guiding the process and practices of individual and/or group Sufi spiritual retreat.
“Healing Conductors” are ordained and empowered to conduct a Healing Circle in which they offer prayers for those who have requested healing.

Sufi Initiates, and also those as yet just exploring the Path, are encouraged to connect with an authorized teacher to receive individualized guidance and instruction in the teachings and practices of the Order.

Silsila

Below is The Chain of Transmission of the Universal Sufism up to Hazrat Inayat Khan.

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.

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^[6]

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 Confraternity 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 murid, and their formulas are kept 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 were first formulated in the late 1960s by Samuel L. Lewis (1896-1971), a disciple of Hazrat Inayat Khan, recipient of his spiritual transmission, and founder of the Sufi Ruhaniat International. They were first performed in California, but have developed into a global movement.

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 worlds 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.

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.^[7]

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.

Universal Sufis do have several volumes, written by Inayat Khan, which are used in services, the Universal Sufi Prayers are drawn from them, and they are used in personal reflection. They include: (books within volumes listed below volume titles in bullets)

THE WAY OF ILLUMINATION

The Way of Illumination
The Inner Life
The Soul Whence and Whither?
The Purpose of Life

THE MYSTICISM OF SOUND AND MUSIC

Music
Aphorisms
The Mysticism of Sound
Cosmic Language
The Power of the Word

THE ART OF PERSONALITY

Education
Life's Creative Forces: Rasa Shastra
Character and Personality
Moral Culture

HEALING AND THE MIND WORLD

Health
Healing
Mental Purification
The Mind World

SPIRITUAL LIBERTY

A Sufi Message of Spiritual Liberty
Aquibat, Life After Death
Love, Human and Divine
Pearls from the Ocean Unseen
Metaphysics

THE ALCHEMY OF HAPPINESS

IN AN EASTER ROSE GARDEN

SUFI TEACHINGS

Healing and Order of Body and Mind
The Privilage of Being Human

THE UNITY OF RELIGIOS IDEALS

Religion
The Spiritual Hierarchy
Prophets and Religions
The Message and the Messenger
The Sufi Movement

THE PATH OF INITIATION

Sufi Mysticism
The Path of Initiation and Discipleship
Sufi Poetry
Art: Yesterday, Today and Tomorrow
The Problem of the Day

PHILOSOPHY, PSYCHOLOGY, MYSTICISM

Philosophy
Psychology
Mysticism in Life

THE VISION OF GOD AND MAN

The Vision of God and Man
Confessions: Autobiographical Essays of Hazat Inayat Khan

THE GATHAS

THE SMILING FOREHEAD

SAYINGS OF HAZRAT INAYAT KHAN

Gayan
Vadan
Nirtan
Aphorisms
Bowl of Saki

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
^ Hidayat Inayat Khan, The Meaning of the Flying Heart, http://www.sufimovement.org
^ 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.