Professional Documents
Culture Documents
Universal Sufism
Universal Sufism
Universal Sufism
Contents
[hide]
1 Faith symbol
2 History
3 Universal Sufi Orders
4 Sufism
5 The Purpose of Universal Sufism
6 Beliefs
o 6.1 The Coming World Religion
o 6.2 The Soul
o 6.3 Differences Between Religions
o 6.4 Jesus Christ
o 6.5 Muhammad
o 6.6 Karma
o 6.7 Ignorance
o 6.8 Attunement
7 Credal Statement
8 Respected teachers
9 Structure
10 Silsila
11 Sayings
12 Common Member Practices
13 Prayer
14 Sunrise or Waking Prayer
15 Mid Day Prayers
16 Evening Prayers
17 Additional Prayers
18 Universal Worship
19 Dhikr
20 Wazifa
21 Muraqaba
22 Dances of Universal Peace
23 Ryazat (breathing practice)
24 Ziraat
25 Initiation
26 The Temple
27 Festivals
28 Sacred texts
29 Quote from magazine
30 References
31 Notes
32 Gallery
o 32.1 Notable Figures
o 32.2 Notable Places
o 32.3 Random Pictures
33 Video Clips
34 External links
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]
[edit] 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]
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 Khans
mureeds about who should most rightfully be the next leader of the Sufi Movement.
Inayat Khans 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 Inayats, Samuel Lewis, also rose to prominence in the
late 1960s, 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.
[edit] 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.
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.
[edit] Beliefs
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.
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.
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.
[edit] 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]
[edit] 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 freewill. 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"
[edit] 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.
[edit] 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 etcThey 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.
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
[edit] 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 nonhierarchical 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 Ruhaniat International.
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.
[edit] 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 Jlbrail
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 Marishi
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
[edit] Sayings
Some of Inayat Khan's most famous sayings are:
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.
[edit] 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.
Invocation
Saum
Dhikr of "May the Message of God reach far and wide". Recited eleven times.
Pir
Invocation
Salat
"Pour upon us Thy Love and Thy Light" Recited eleven times.
Nabi
Invocation
Khatum
Rasul
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 Allpervading Life in space, Purify and revivify me, and I pray, heal my
body, heart and soul.
Amen
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
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.
[edit] 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.
[edit] 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
[edit] 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.
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.
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.
[edit] 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.
[edit] Initiation
Initiation on a spiritual path signifies ones 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 ones sincerity in entering the Sufi
path, strengthens ones 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 lifes 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 nonmedical drugs. It is Pir Vilayats 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]
[edit] 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:
Music
Aphorisms
The Mysticism of Sound
Cosmic Language
The Power of the Word
Education
Life's Creative Forces: Rasa Shastra
Character and Personality
Moral Culture
Health
Healing
Mental Purification
The Mind World
SPIRITUAL LIBERTY
Religion
The Spiritual Hierarchy
Prophets and Religions
The Message and the Messenger
The Sufi Movement
Sufi Mysticism
The Path of Initiation and Discipleship
Sufi Poetry
Art: Yesterday, Today and Tomorrow
The Problem of the Day
Philosophy
Psychology
Mysticism in Life
THE GATHAS
THE SMILING FOREHEAD
SAYINGS OF HAZRAT INAYAT KHAN
Gayan
Vadan
Nirtan
Aphorisms
Bowl of Saki
[edit] References
1. ^ Wahhab David Sheets, http://www.cheraglibrary.org/lamp/lamp3-1-1.htm
2. ^ Hidayat Inayat Khan, The Meaning of the Flying Heart,
http://www.sufimovement.org/
3. ^ http://www.centrum-universel.com/silsilae.htm
4. ^ According to The Sufi Message of Hazrat Inayat Khan, Volume 9:
5. ^ http://sufimessage.com/the-way-of-illumination/nur-zahur.html
6. ^ http://www.centrum-universel.com/silsilae.htm
7. ^ 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
[edit] Notes
1. ^ Wahhab David Sheets, http://www.cheraglibrary.org/lamp/lamp3-1-1.htm
2.
3.
4.
5.
6.
7.
^ 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.
[edit] Gallery
[edit] Notable Figures
Khan
View of Hazrat
Outside view of
Inayat Khan's Dargah Inayat Khan's Tomb
170px|Sufi temple
Members of one of the Universal Sufi orders doing SemahUniversal Worship Altar
Wahiduddin.Net
[2] Nice video in honour of Hazrat Inayat Khan
[3]
The Sufi Message of Hazrat Inayat Khan online
Triangle Sufi Center
Toward The One
The Chishti Website
Biography and selected Writings
The Abode of the Message
A Short Biography of Hazrat Inayat Khan
[4] Example of a Universal Worship Service.
[5]
Universalism
[hide]
vde
Categories: Sufi orders | Religious faiths, traditions, and movements | Universal Sufism
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