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.
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, Murshid Fazal Inayat-Khan, and Pir Zia Khan are commonly regarded as his successors.
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 that there is only one God who is the source of all creation.
- God is a non-corporeal spiritual essence manifest in all things, and is Universal Intelligence, the common Sufi term is Aql-i Kulli(Ar. al-‘aql al-kulli).
- Throughout time an important element of Universal Intelligence manifests in the human conscience. This particular element is called the Spirit of Guidance, which is equated with the "Word of God, the Logos."
- The Spirit of Guidance is somewhat similar to the idea of Buddha Nature.
- All beings have the Spirit of Guidance within in them, and it is through inner meditation that one realises this.
- 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.
- 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 Realisation of one's true nature - and thus peace, and Hell being ignorance of it. The Sufi practices teach one to realise oneself in this lifetime (this concept is linked to that of Sach Khand in Sikhism and Moksha in Hinduism, and more closely to Nirvana in Buddhism.
In this sense, Universal Sufism appears to be a Universalist faith, as it believes that everyone will eventually be "saved" or achieve union with God.
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
Like the Isma'ilis, Universal Sufis are encouraged to seek truth wherever they can find it. Numerous 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. These have included, but are not limited to, Moses, Muhammad, Rumi, Kabir, Guru Nanak, Siddartha Gautama, Krishna, Baba Boota Singh, Baba Dyal Singh, George Fox, and Baha'u'llah. Teachers from other Sufi tariqas (orders and paths) are also respected, such as Bawa Muhaiyaddeen.
Beliefs about Jesus Christ
According to The Sufi Message of Hazrat Inayat Khan, Volume 9:
"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."
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, having parelells in Quakerism.
Practices
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.
- Universal Sufis have a clergy that perform the Universal Worship Service. They are called Cherags. The 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. A Seraj is a person appointed to oversee this training and to ordain Cherags.
- 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. Meditations and Dance also occur during the Universal Worship.
- 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. The Federation of the Sufi Message 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 Pir Hazrat Inayat Khan. These can be called the Universal Sufi House Order.
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.)
- Most Sufis do not consume drugs, although drinking alcohol and smoking tobacco are matters of the indivdual Sufi's personal choice, and a small number smoke marijuana.
- Sufis are expected to lead a healthy life and keep a healthy diet.
The religious life of a Universal Sufi is comparable to the Sant Mat lifestyle, in that the worth of one's family religion is not disregarded, and no conversion is required, merely a dedication to one's Pir/Guru accompanied by meditation.
Prayer
Hazrat Inayat Khan recommended reciting these prayers daily, in prayer, the Sufi orients him/herself inwards rather than towards a particular direction, as is the Islamic rule. Therefore, a Universal Sufi does not face any specific direction, preferring being in private and in a meditative state of mind.
The three Sufi prayers are read at Sunrise, Midday and Sunset respectively.
The Morning Prayer
(Read either at Sunrise or on waking)
Invocation
- Toward the One,
- The Perfection of Love,
- Harmony and Beauty, the Only Being,
- united with all the illuminated souls,
- who form the embodiment of the Master
- The Spirit of Guidance.
Saum
- Praise be to Thee, Most Supreme God,
- Omnipotent, Omnipresent, All-pervading, the Only Being.
- Take us in Thy Parental Arms, raise us from the denseness of the earth,
- Thy Beauty do we worship, to Thee do we give willing surrender.
- Most Merciful and Compassionate God, the Idealized Lord of the whole humanity,
- Thee only do we worship, and towards Thee Alone do we aspire.
- Open our hearts towards Thy Beauty, illuminate our souls with Divine Light,
- O Thou, the Perfection of Love, Harmony and Beauty,
- All-powerful Creator, Sustainer, Judge and Forgiver of our shortcomings,
- Lord God of the East and of the West,
- of the worlds above and below,
- and of the seen and unseen beings.
- Pour upon us Thy Love and Thy Light,
- give sustenance to our bodies, hearts and souls,
- use us for the purpose that Thy Wisdom chooseth,
- and guide us on the path of Thine Own Goodness.
- Draw us closer to Thee every moment of our life,
- until in us be reflected Thy Grace, Thy Glory, Thy Wisdom, Thy Joy and Thy Peace. Amen
A Prayer of the Gayatri
"May the Message of God reach far and wide".
- Recited eleven times.
Pir
- Inspirer of my mind, consoler of my heart, healer of my spirit,
- Thy presence lifteth me from earth to heaven, Thy words flow as the sacred river,
- Thy thought riseth as a divine spring, Thy tender feelings awaken sympathy in my heart.
- Beloved Teacher, thy very being is forgiveness.
- The clouds of doubt and fear are scattered by thy piercing glance,
- All ignorance vanishes in thy illuminating presence;
- A new hope is born in my heart by breathing thy peaceful atmosphere.
- O inspiring Guide through life's puzzling ways, In thee I feel abundance of blessing. Amen
Prayer for the Universel
- O Thou, Who art the Maker, Molder and Builder of the Universe,
- Build with Thy own hands, the Universel,
- Our temple for Thy divine message of Love, Harmony and Beauty.
The Mid Day Prayers
Invocation
- Toward the One,
- The Perfection of Love,
- Harmony and Beauty, the Only Being,
- united with all the illuminated souls,
- who form the embodiment of the Master
- The Spirit of Guidance.
Salat
- Most Gracious Lord, Master, Messiah and Saviour of humanity, we greet Thee with all humility.
- Thou art the First Cause and the Last Effect, the Divine Light and the Spirit of Guidance, Alpha and Omega.
- Thy Light is in all forms, Thy Love in all beings:in a loving mother, in a kind father, in an innocent child, in a helpful friend, and in an inspiring teacher.
- Allow is to recognize Thee in all Thy Holy Names and Forms known and unknown to the world.
- We adore Thy Past, Thy Presence deeply enlightens our being, and we look for Thy Blessing in the future, O Messenger, Christ, Nabi, the Rasul of God! Thou whose heart constantly reaches upwards, Thou comest on earth with a Message, as a dove from above when dharma decayeth, and speakest the word that is put in thy mouth, as the light filleth the crescent moon.
- Let the star of the Divine Light shining in thy heart be reflected in the hearts of thy devotees.
- May the Message of God reach far and wide, illuminating and making the whole of humanity as one single family in the Parenthood of God. Amen
A Prayer of the Gayatri
"Pour upon us Thy Love and Thy Light".
- Recited eleven times.
Nabi
- A torch in the darkness, a staff during my weakness,
- A rock in the weariness of life, Thou, my Master, makest earth a paradise.
- Thy thought giveth me unearthly joy,
- Thy light illuminateth my life's path,
- Thy words inspire me with divine wisdom,
- I follow in thy footsteps, which lead me to the eternal goal.
- Comforter of the broken hearted, Support of those in need,
- Friend of the lovers of truth, Blessed Master, thou art the Prophet of God.
- Amen
A Prayer of the Gayatri
Prayer for the Universel
- O Thou, Who art the Maker, Molder and Builder of the Universe,
- Build with Thy own hands, the Universel,
- Our temple for Thy divine message of Love, Harmony and Beauty.
Prayer for Peace
- Send Thy peace O Lord, which is perfect and everlasting, that our souls may radiate peace.
- Send Thy peace O Lord, that we may think, act and speak harmoniously.
- Send Thy peace O Lord, that we may be contented and thankful for Thy bountiful gifts.
- Send Thy peace O Lord, that amidst our worldly strife, we may enjoy Thy bliss.
- Send Thy peace O Lord, that we may endure all, tolerate all, in the thought of Thy grace and mercy.
- Send Thy peace O Lord, that our lives may become a Divine vision and in Thy light, all darkness may vanish.
- Send Thy peace O Lord, our Father and Mother, that we Thy children on Earth may all unite in one family.
- Amen
The Evening Prayers
Invocation
- Toward the One,
- The Perfection of Love,
- Harmony and Beauty, the Only Being,
- united with all the illuminated souls,
- who form the embodiment of the Master
- The Spirit of Guidance.
Khatum
- O Thou, Who art the Perfection of Love, Harmony and Beauty, The Lord of Heaven and Earth,
- Open our hearts, that we may hear Thy Voice, which constantly cometh from within;
- Disclose to us Thy Divine Light, which is hidden in our souls, That we may know and understand life better.
- Most Merciful and Compassionate God, give us Thy Great Goodness,
- Teach us Thy Loving Forgiveness,
- Raise us above the distinctions and differences which divide us,
- Send us the Peace of Thy Divine Spirit, And unite us all in Thy Perfect Being. Amen
A Prayer of the Gayatri "Disclose to us Thy Divine Light".
- Recited eleven times.
Rasul
- Warner of coming dangers,
- Wakener of the world from sleep,
- Deliver of the Message of God, Thou art our Savior.
- The sun at the dawn of creation,
- The light of the whole universe,
- The fulfillment of God's purpose,
- Thou, the life eternal, we seek refuge in thy loving enfoldment.
- Spirit of Guidance, Source of all beauty, and Creator of harmony,
- Love, Lover and Beloved Lord, Thou art our divine ideal. Amen
A Prayer of the Gayatri
Prayer for the Universel
- O Thou, Who art the Maker, Molder and Builder of the Universe,
- Build with Thy own hands, the Universel,
- Our temple for Thy divine message of Love, Harmony and Beauty.
Remembering 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 practice
(Working with the Divine Attributes)
The qualities of God which in Universal Sufi terms are the aspects of Nature, can be evoked and seen through the repetition of Wazifas (the Divine Names and Attributes) aloud, in thought, and simply holding the quality itself up to the view of consciousness. Initiators and dance leaders must learn how to use wazifas as a psychological prescription to meet the needs of an individual or a group. The Sufi must learn to recognize divine attributes in nature, to recognize their function in the self and in others. The repeated phrases which follow some of the daily prayers are Wazifas.
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 does not focus on the Islamic form of Dhikr, but enlarges the term to encompass remembrance of the spiritual in all forms. Usually Dhikr formulas are given specifically to each Mureed individually, and these are kept private.
The practice of Dhkir in Universal Sufism is more closely linked to that of Simran in Sikhism, the practictioner simply focuses the mind on his/her idea of The Divine and repeats a phrase over and over in a chant like fashion.
In fact, 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 meaning the name is the internal rhythm, that Nam (the internal sound) that a man experiences is the true nature of God."
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 non-material universe (Pre-existence-- Next level of Muraqaba of Nothingness)
5. Annihilation-- Annihilation of Self, getting acquaintance with the alpha and omega of universe.
High Level Muraqabas
1. Focussing the mind on the Spirit of Guidance-- To facilate the transfer of spiritual knowledge from our inner guide.
2. Focussing the mind on the prophets-- To facilate 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. Focussing 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’s 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 claimed 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 with a distinctly new age and alternative feel but 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 1960's by Samuel L. Lewis (1896-1971), they were first performed in California but have developed into a global movement.
The original dances were strongly influenced by the Sufi Sema of The Whirling Dervishes and Alevis, and from Zen traditions but dances drawing on teachings of all main religious and spiritual traditions have been added since then. Dances drawing on the traditions of native peoples have also been included.
Ryazat
(Breathing Practice)
Briefly, a few of the elements contained in this area are: the Healing Breaths, forms of kasab, shaghal, and amal, learning the difference between refined and coarse breathing and how that affects things, as well as the difference between a breath which emphasizes 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.
Holy days
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, the day he left his physical body.
- 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.
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
^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