The Five Aspects of Prayer and the Five Elements by Pir Zia Inayat-Khan

While surfing the Sufi web space I encountered this edited transcript from a talk given by Pir Zia in Suresnes (Paris), France on January 28, 2005. The Purification Breath are a basic Sufi teaching and it a blessing to see it enriched by this added dimension, relating the practice to the Five Aspects of Prayer.


Five aspects to prayer are described by the Sufi teacher Hazrat Inayat Khan. I have found a correspondence between these and the Five Elements to which we attune through the Purification Breaths.

The best time for the breath practice is first thing in the morning, outside or in front of an open window. Practise it standing, or if necessary sitting with your back straight. Once you are familiar with the breaths, it is better to keep the eyes open, but at first you can close your eyes.

Earth purification breath

The first element is Earth, and the first aspect of prayer is gratitude.

The earth breath is inhaling and exhaling through the nose. To attune to one’s relationship with the earth one needs to awaken to one’s subtle energetic body. In the same way that the physical body is continuously nourished by digesting and metabolizing the physical substance of the planet, on a subtle level our magnetic field is nourished by the magnetism of the planet.

It is useful to first locate the rhythm of your heart. Then see if you can find the echo of the heartbeat in your hands, feet and head. Scientists used to speak of the heart as the pump of the circulatory system, but now it is understood that the heart itself is pumped by the collective action of the entire circulatory system. So you can’t think of your heart as being limited to your chest. In fact, if you feel the pulsation of circulation in your hands, fingertips, feet and head, you may feel that there is no definite boundary. When you eyes are closed, your hands don’t feel as if they are made up of five fingers, but rather you feel the vibration that pulses through the hands, expanding in all directions and forming a field that emanates into space.

Once you have attuned to your electromagnetic field, as you inhale you can become conscious of how your life field expands with the influx of energy from the earth through the soles of your feet, through the palms of your hands and through the base of your spine. Then as you exhale, feel yourself collapsing into the gravitational field of the earth, sinking down to be composted and recycled in the body of the earth. So you have to overcome the idea that you are separate from the earth. Remember that your cells are always dividing, new cells being born and old cells dying — in the space of five years, one’s entire body is recycled. So one thinks of oneself as a cell in the body of the earth, in which the earth has articulated itself in order to experience itself.

Relax and open your eyes.

Gratitude

Related to the element earth is a specific quality of prayer, which is thanksgiving. Every day is an opportunity to count one’s blessings, instead of the opposite which is to enumerate our troubles — and of course in doing so we attract more trouble to ourselves. For example, if we give a gift to someone, and that person appears indifferent and shows no gratitude, we are less likely to give a gift to that person again. It’s the same way with the universe.

Gratitude is not only for the sake of obliging the one who has given us something; it is for our own sake, because when one is inattentive to the blessings of life, even that which one has been given is as if it were absent. But for the one who is grateful, even when that for which one is grateful is no longer with you, it remains present because of your gratitude. Gratitude immortalizes one’s experience because in gratitude one lives life vividly. That for which you are grateful engages your full attention and comes alive in you.

So we can always remind ourselves to count our blessings, and you will find that it really does affect your attitude in life. When you realize how much has been given to you, you simply feel happy. and if you are happy, then other people are less likely to feel threatened by you, and so consequently they are more likely to be nice to you.

Take a minute now. Invoke one object of your experience: a person, animal, plant, object, or an aspect of nature like the blueness of the sky. As the Sufis say, taste it, savour it, enjoy it in your mind, feel what it means to live in a world in which you have the privilege of experiencing that thing.

Water purification breath

Let us return to our breath, inhaling through the nose and exhaling through the mouth. One becomes attuned to the more fluid dimension of one’s subtle being. The body from the outside looks solid, but we know that we are more than 75 percent water. A Sufi poet once said, ‘That which I took for stillness was the essence of movement’. He meant that when I walk and move around, I feel that I am solid, but when I sit in meditation, I feel the motion within, in the same way that water is buried deep under the earth. The pulsation of the water within carries the memory of the state of the womb – that state of primal unity in which we were bathed in the water of compassion; and the pulsation of the mother’s heartbeat that filled the womb carried a deeper memory, the memory of the primeval ocean from which our life emerged. The ebb and flow of the waves of the primeval ocean carries the memory of the ocean of light.

So through the breath we become conscious once again of this ancient lineage of pulsation that continues to flow through us. Feel yourself washed within as the water flows through every particle of your body and washes away everything that is superfluous, bringing movement where there was no movement, washing away the blockages and obstructions that allow emotion to flow freely, because the true nature of emotion is motion. As Hazrat Inayat Khan says, the water that purifies the heart is the continual running of the love stream.

Relax again.

Repentance

We come to the aspect of prayer that relates to water, and that is repentance, which is most beautifully expressed in tears of repentance. There is the story of a Sufi who was in the habit of praying five times a day. Once, going to sleep late, he was going to miss his morning prayer, when a supernatural creature came and woke him up. You would think that must have been an angel, but it was the devil. You can imagine how surprised he was that the devil should wake him up so that he could say his prayers! The devil explained, ‘I saw that you were going to miss your prayer, and I knew that when you woke up you would be so disappointed in yourself that you would cry, and a tear of repentance of such grace and beauty would fall from your eye that it would wash away all the sins of the world’.

Tears are the perfume of repentance. Repentance is the act of accepting responsibility for one’s mistakes, one’s shortcomings, one’s limitation. One needs to make the vow not to repeat the mistake, and enquire into oneself to understand the condition that gave rise to that mistake so that one learns from it, and then leave the matter to the divine mercy.

Our natural tendency is for the ego, the small self, to perpetuate itself by promoting its agenda and suppressing other people. Denied by the ego, the impression of the mistake, of the harmful action, is repressed and becomes unconscious, but it lingers within oneself as a source of guilt. The mistake belongs to the ego, but there is another part of oneself that never made the mistake, that is one’s soul. Since the ego denies the mistake and therefore the impression of it, the guilt becomes a covering over the soul, covering that which is purity itself. For the soul to reclaim its light, the ego has to accept its responsibility, to bring the error back into consciousness and attempt to grow and not repeat the mistake. Then one finds that the soul becomes liberated because all of that residue of guilt and sin is cleared, and the soul can shine through with such confidence that every action becomes a holy work.

At first it seems like an unpleasant thing to do, to return to bad memories, but one finds that there is much grace that comes when one finally does face up to the Shadow, accept responsibility and turn to the source of forgiveness. There was a Sufi named Samad who said, ‘Although I regret my error, I feel so privileged that my limitation allowed me to experience the incredible beauty of Your forgiveness’. In fact, the Sufis say that the most essential qualities of the divine nature are mercy and compassion. So if there were no error, mistakes, sin, then that which is most essential to reality would have no scope to express itself.

Could we again take a moment in silence. This time, look to see if there is something lingering in the depths of your mind that you don’t feel quite right about, but you haven’t allowed yourself to look at closely. Try to move beyond the rationales, the excuses that you give yourself, and really listen to the voice of your conscience which can see beyond that.

Just imagine what it would be like to be a child who has made a mistake, admits it and turns to the loving embrace of a parent.

Fire purification breath

The breath of fire is inhaling through the mouth and exhaling through the nose. The temperature of our body is an indication that we are in a process of perpetual combustion. Combustion means that matter is quickened; particles escape their frozen conditions and begin to move rapidly, and as a consequence great amounts of energy are released. It is the same as in history when great empires or institutions have fallen and suddenly there are new opportunities and a great surge of creativity and freedom. Physiologically the rate of one’s metabolism can be intensified by consciously cultivating heat. What begins as heat in the lower centres rises and is transmuted into light in the higher centres. As one does this one can imagine what it means to have a countenance, a face, like the sun.

Now return to your natural breath.

Supplication

The direction of earth is spreading (gratitude); the direction of water is descending (the mercy and grace that descends with repentance); the direction of fire is rising: supplication, which means asking for one’s need. Sometimes we wonder whether we ought to ask for our need. I recently visited a church where they told the congregation they must never ask anything from God. That is a genuine teaching, but it belongs to a very high level of attainment, to the station of one who has no expectations; but as long as you are hopeful of something, then you have something to ask for. You might say, why should I impose upon God to help me with what seems like a trifling matter? And moreover it might be said that if God is omniscient and omnipotent, it means that God already knows what I want and if He/She hasn’t fulfilled it there must be a reason that I don’t know.

The problem with that argument is that it is based on duality: God outside there and me over here. But what if one understood one’s relationship with God as the Sufis do, as two ends of a line. On one end is a state of limitation, but nonetheless a state of actualization, and the other side is an unlimited and yet unactualized state. So the actualization of the unlimited can only be through the limited being. In fact it is in prayer that the two poles come together, because in articulating your need you bring your desire into concrete reality, through your thought and emotion.

Something begins as a universal impulse of ishq, of longing, but still very vague and unformed. Then when it becomes more clear it becomes a desire. Then when the desire becomes more clear, it becomes a wish. And when the wish becomes more clear it becomes a will, and it’s through will that everything is accomplished in this world.

So supplication is the process of clarifying one’s desire, letting one’s desire resonate and pulsate within oneself and become more and more strong and focused until it attracts its own fulfilment. Hazrat Inayat Khan said something very challenging: if your desire was not fulfilled it means that you did not know how to desire. It’s also true that sometimes we pray ardently for something and something else happens. This means that the universe is not mechanical, it’s not a vending machine; if it were, there would be no place for evolution. Evolution comes in dialogue: you put forward your wish, your will, with all sincerity and clarity, and that will be heard. The answer may not be the answer you expect, but nonetheless it incorporates the message that you sent in your prayer. And the answer in turn stimulates a new need, a new desire; it is in this spirit that our desires themselves evolve and transform.

God is limitless, and we are creatures of limitation. That is precisely the role that we have to play: we can offer forth our limitation, that is our best gift. We can offer forth our sincerest need in faith, in trust that the answer that is intended will come.

Let us take another moment of silence now. Remember what Hazrat Inayat Khan says, that the one whose desire is not fulfilled did not know how to desire. He goes on to say, ‘Failure is due to indistinctness of motive.’ In fact, our greatest problem in life is being at cross purposes with ourselves.

So just imagine that a supernatural being appears, a genie of the lamp, and says, ‘You can have whatever you want now’. What is it?

Air purification breath

Inhale and exhale through the mouth. Recall that if you were to look at your body through an electron microscope you would have a very different profile than the one that you ordinarily see. Your body would look like the starry sky at night: points of light in the midst of vast empty space. The points of light are all in motion, and so one’s sense of solidity is belied by a profounder vision of oneself which is not a form so much as a choreography. When one becomes frustrated in the constraint of the more concretized mode of ones being, one can revert to this dimension and experience the sense of freedom and liberation that comes with it. Float above everything, and nothing can weigh you down. One identifies with the primordial state of the cosmos which was a swirling cloud of gas, rich with infinite possibilities.

Return to your natural breath.

Invocation

The next aspect of prayer is invocation. There is a saying of Ali, a great saint, who said, ‘Pray to God as if you see God’. What does it mean, to ‘see’ God? It sounds paradoxical. Of course we keep speaking about God and it seems to take for granted that we all believe in God. Do you believe in God? If I ask you whether you believe in God, you’ll probably say, ‘That’s just a word. Define what you mean, and then I’ll tell you whether I believe in God or not.’ But perhaps then I would change the question and instead of giving you a definition I would ask you to supply the definition of the God that you believe in. If we did that we might find that we have as many definitions as there are people. The Sufis say, there are as many paths to God as there are breaths. Every path is an ideal, and everyone has an ideal.

Sometimes someone will say, ‘I can’t relate to prayer because I don’t believe in God and I feel it would be hypocritical to pray to God whom I don’t believe in’. When you ask why it is hypocritical, they answer, ‘It is contrary to my sense of the truth, and truth is something absolute that can never be compromised; it’s an essential principle; it’s of the essence.’ Then suddenly a light comes on, and you see: it’s something prior to all other phenomena; it’s of the nature of essence, and it’s an absolute principle that cannot be compromised. You have a God ideal: it’s Truth.

Everyone has an ideal; one could not live in this world without an ideal – one would be broken. When Hazrat Ali speaks of praying to God as if you see God, it is to bring that ideal from the abstract realm of conjecture into one’s lived reality. So if one’s God ideal is the Truth, it means living according to the Truth, reminding oneself on all occasions of the imperatives of the Truth, seeking the manifestation of Truth in all things. And you may find that that which defines the ideal for a person is precisely what that person needs to develop himself or herself, and it changes at different times in one’s life.

Murshid says, ‘God is what is needed to complete oneself’, so each of us is a work in progress and there are qualities that belong to our essence but are not yet adequately expressed in our life and are struggling to be born. They are brought to our attention in the form of our ideal, and in life we are attracted to people who manifest that ideal in a way that we are not yet able to manifest. That person then becomes a mirror in which our true self sees itself, because all of the perfection that we witness in the world is only the reflection of that which exists within ourselves: you cannot recognize it unless it’s already there in you.

Invocation means, to live with that quality of being just as you would live with another person, to experience it as having such validity, such vividness in your life, that it is a relationship perhaps more important than any other relationship.

Let us take another moment in silence. Open your awareness to perfection. And receive the form, whatever form it is, in which that perfection manifests itself to you.

Ether purification breath

Now we return to the breaths, and we’ll review five breaths of each element beginning with Earth…Water...Fire…Air…

Let your breath return to its natural state, deepened and refined through the purification of those four elements, feeling them balanced in your constitution. In this balanced state intuit the presence of the most fifth and most subtle element, ether.

Communion

Open yourself to the fifth aspect of prayer, which is ‘at-onement’ or communion. A great dervish once said, when you look for God, God is in the look in your eyes. And so suddenly one realizes that it is God that prays to God. And the person that you took to be yourself is just a mirror in which the divine light reflects back on itself.

As we come to the end of this meditation, feel the soles of your feet on the ground, and open your eyes.

The Art of Blessing

This was sent to me by a Sufi brother and I thought it would an appropriate video to share right after writing about generosity. I was raised Catholic and when I was younger I had the misconception that only a religious person could bless another. I found it strange and out of place when I first saw a lay person give a blessing – without calling on god, but from herself - from her heart. I though it was very bold and that maybe she did not have the right to give blessings.

Many years later, I feel very differently about this. A blessing comes from the heart. It is a gift to both the giver and the receiver. It is an instrument that can bring love, peace and joy into the world. So from my heart to yours – I bless you!

al-Karim

As some of you may know Karim is my Sufi name. A Sufi name often represents a divine quality and is usually given to a dervish so that he/she is reminded to develop, explore, understand and manifest the fullness of this particular quality. Karim is often equated with generosity, but words can be very limiting. In this light I would like to share some of the definitions of this beautiful name, followed by one of Hazrat Inayat Khan talks on generosity.


al-Karîm - The Most Generous, The Most Bountiful, The Most Esteemed, The Beneficent

The One who is the most generous, both physically and spiritually.

The One who is continually giving forth the grandest and most precious bounty.

The One whose kind, noble and generous essence is most esteemed, valued and honored.

The One who endlessly gives all manner of precious gifts, including support and refuge.

The One who is eternally giving, even unto those who may not seem (to us) to be deserving.

From the root k-r-m which has the following classical Arabic connotations:

to be noble, grand, high minded
to be generous, giving, beneficent
to be highly esteemed, honored, prized, valued
to be excellent, precious, valuable, rare
to be productive, fruitful


The spirit of generosity in nature builds a path to God, for generosity is outgoing, is spontaneity; its nature is to make its way toward a wide horizon. Generosity, therefore, may be called charity of heart. It is not necessary that the spirit of generosity be shown always by the spending of money; in every little thing one can show it. Generosity is an attitude a person shows in every little action that he does for people that he comes in contact with in his everyday life. One can show generosity by a smile, by a kind glance, by a warm handshake; by patting the younger soul in the shoulder as a mark of encouragement, of showing appreciation, of expressing affection. Generosity one can show in accommodating one's fellow-man, in welcoming him, in bidding farewell to one's friend. In thought, work, and deed, in every manner and form one can show that generous spirit which is the sign of the godly.

The Bible speaks of generosity by the word 'charity', but if I were to give an interpretation of the word 'generosity' I would call it nobility. No rank, position, or power can prove one noble; truly noble is he who is generous of heart. What is generosity? It is nobility, it is expansion of heart. As the heart expands, so the horizon becomes wide, and one finds greater and greater scope in which to build the kingdom of God.

Depression, despair, and all manner of sorrow and sadness come from lack of generosity. Where does jealousy come from? Where does envy, aching of the heart come from? It all comes from lack of generosity. A man may not have one single coin to his name, and yet he can be generous, he can be noble, if only he has a large heart of friendly feeling. Life in the world offers every opportunity to a man, whatever be his position in life, to show if he has any spirit of generosity.

The changeableness and falsehood of human nature, besides lack of consideration and thoughtlessness for those who he meets through life, and furthermore the selfishness and grabbing and grafting spirit that disturbs and troubles his soul, all these create a situation which is itself a test and trial through which every soul has to pass in the midst of worldly life. And when through this test and trial a man holds fast to his principle of charity, and marches along toward his destination, not allowing the influences that come from the four corners of the world to keep him back from his journey to the goal, in the end he becomes the king of life, even if when he reaches his destination there is not left one single earthly coin to his name.

It is not earthly wealth that make man rich. Riches come by discovering that gold-mine which is hidden in the human heart, out of which comes the spirit of generosity. Someone asked the Prophet, whose virtue was the greatest, that of the pious soul who prays continually, or that of the traveler who travels to make the holy pilgrimage, or of the one who fasts for nights and days, or of the one who learns the Scripture by heart. 'None of them', said the Prophet, 'is so great as the soul who shows through life charity of heart.'

Become the Sky by Rumi

I found this while browsing youtube one day. Rumi is a master at putting life into perspective. I hope you enjoy this as much as I did. Rumi's words, the music, and the imagery has the effect of making one more lucid and centering the heart on the Beloved.

Relax in the Grasping

It is by the power of breath that the animals search for their food, through breath they perceive what they must eat, what they must not eat, through breath the carnivorous animals search for their prey. It is through breath that certain animals receive warning of dangers and again it is through the breath that some animals, when ill, find their remedy. If the lower creation can do so much by the power of breath, how much more can man do, if he only knows the right way of the development of breath! It is through the breath that birds receive warnings of the changes of the weather, and accordingly they migrate in flocks from one place to another. Through the breath the herds of deer perceive approaching storms or changes of weather or the approach of a lion or a tiger. Man, who is more capable of perceiving by breath still deeper things, warnings and calls from the earth and from heaven, which places are meant for him to dwell in or to settle in, of discriminating between friend and foe and discerning their pleasure and displeasure, owing to his interest in the superficial things of life cannot fully benefit by the power of breath.

Yogis and Sufis, therefore, and all students of the inner cult, believe that breath is the means of receiving all intuitive knowledge from every direction of life. Absorbed in a thousand things of daily life man gives very little thought to breath. Therefore he keeps his heart closed to all the revelation that can be received by the help of breath. Man as a rule is never conscious of his breath, of its rhythm, of its development, except at the time when he is so tired that he is breathless, or when he is so excited that he feels choked up, or when something keeps the breath from flowing. For a Sufi it is desirable to be conscious of every breath. In the schools of the Sufis in the East the members of a certain association take up as their duty to remind the whole assembly of the same. So one after another, in turn, takes it up as a duty. They call aloud 'Hosh bar dam,' meaning 'Keep conscious of the breath,' 'Nazar bar qadam'; this sentence is added when the Sufis are walking, and means, ''Look down and see whose feet are these that are walking.'

- Hazrat Inayat Khan


Today, I would like to share a Buddhist practice that I have used for more than 10 years. It is one of the few that has influenced me, since most of my personal experience is grounded in Sufism and Christian mysticism. In 1997, Sogyal Rinpoche (a Tibetan Buddhist teacher) and Patrick Gaffney, gave a talk in Kirchheim, Germany that was focused on this Buddhist technique. The session was introduced as follows:

Whether we experience happiness or unhappiness depends entirely upon the habits of our mind. If we continually struggle with the negative aspect of situations, we attract unhappiness and happiness will never get a chance. If we put the blame on external obstacles and circumstances alone, then pain, suffering, negative karma, and aggression will spread without end.

Instead, it is essential to realize that whether we experience events and circumstances in our life as pleasant or unpleasant depends entirely upon how our mind perceives them. By developing the habit of generating only appreciation for difficulties when they arise and making every effort to train ourselves in seeing them as something valuable, it is possible to bring peace and happiness to our mind. The teachings say that to become invincible in the face of obstacles, enemies, illness or harmful forces does not mean that we can drive them all away and they never occur again, but that they are not able to function as obstacles to our pursuit of happiness and enlightenment. This is the whole point of the practice: to relax and stop grasping, and to change our mind.

Let me call attention to part of the last sentence – to relax and stop grasping. This is the key. Changing the mind, which can be quite a task, is easier if we are able to do this. Like many teachings in mysticism, this is so simple, but at the onset not that easy to implement due to conditioning and our lack of vision and guidance. Essential to this practice is the breath and almost every path has teachings on the breath. But what does it really mean to breathe? How can one learn to breathe fully?

The breath is our connection with the more subtle aspect of reality. It is the link to our inner being. In the Bible it is said that it was the Divine Breath that brought Adam to life and many spiritual traditions enumerate that it is with the last breath that spirit departs from the body. Every impulse of one’s will, one’s heart is first made manifest on the breath. Many of the great wisdom traditions teach initiates how to purity their breath. For many neophytes, a basic teaching is learning awareness of one’s breath and bringing thoughts back to the breath when they stray.

Purifying the breath, giving it depth and dimension, giving it power and giving it direction takes a great deal of mastery. This is a basic science that many inner schools teach, be it directly or indirectly. At the extremes, the human condition can often be compared to a tiny vessel violently trashing on a stormy ocean, or one that is floating on a calm sea basking in the soft light of dawn. Indeed, it takes great skill to navigate through the storms of life. But the blessing trully comes when one realizes that staying afloat is in your hands and that you don’t only have control of the vessel but that you also have control of the sea. Unfortunately, not many are aware of the breath, much less the power behind it.

Relax and stop grasping – Recognize that you are responsible for your condition.

This practice is useless if one does not realize that in them is the power to influence and manage the quality of every inhale and exhale. The magic of the mystic path is about learning to take responsibility and that starts with the self. In the Koran, it is said he who knows himself knows his lord. Become conscious therefore of the fact that with every single breath we play an important role in defining who we are. With each breath we are recreated. One’s spiritual attainment can be measured by the quality of the breath.

Relax and stop grasping – Focus your thoughts, focus your energy.

Practice mindfulness of breath. Bring your thoughts back to the breath. Don’t get caught in the whirlwinds of your mind. Realize that it is by your own inner power that turmoil and negativity can exist within you. You have the ability to fan the flames and you also have the ability to direct your light elsewhere. Bringing your thoughts back to the breath can set you free from the conditioning of your mind. Center your very being on breathing. If thoughts bubble up, don’t fight them. Resisting a thought only give it power, just let each thought gently fade while you bring your attention back to the breath.

Relax and stop grasping – Breathe peace into your being.

Relax, let go, stop grasping. Listen to your body. Transport your awareness to those points where you feel tension, be it in the solar plexus, the heart or the head. Where are you grasping? What are you holding on to? Bring your attention to this point and breathe. Slowly let go and feel calm and relaxation manifest in that part of your being as you let go of any anxiety you might be feeling. Recognize that it is only you who has control of this process. It is your negative thoughts and emotions converging on these points that cause the stress and pain you might be feeling.

Relax and stop grasping – Change your mind.

Redirect the current of your thoughts. Let go of judgment and dissolve being attached to certain outcomes. Sometimes it is necessary to stop trying to understand and allow a space for mystery to unfold. Imagine your worries being released. A situation becomes clearer and can be easier to deal with when one is in a more positive state. Don’t see your condition as insurmountable and appreciate that everything is passing.

Relax and stop grasping – Give the heart space to breathe.

Allow your feelings to surface in the openness you have just created. If your heart feels lonely, hurt or sad, do not fight it but experience your feelings from this calm, open space. Give your heart the opportunity to expand. Give it the ability to accommodate your experiences. The heart is an instrument of joy. It is designed to love and love starts with the self.

This is a practice one grows with and grows into. With time one derives more and more benefit from it. Like many spiritual practices, the goal is that ones very being becomes the practice.

A prayer by Rabe‘a al-'Adawiya

Rabe’a bint Esma’il al-‘Adawiya was born in humble circumstances and sold into slavery as a child. Later, she settled in Basra where she attained great fame as a saint and a preacher and was highly esteemed by many of her pious contemporaries. Rabia is regarded as one of the most well known female Sufi saints. A lifelong celibate, she is attributed with being an embodiment of the teaching of Islamic mysticism and the theme of Divine love.

In the prayer below Rabe'a relates a state of yearning that is at the core of the Sufi path, the unswerving path of union with the Beloved.

O God, whatsoever Thou hast apportioned to me of worldly things, do Thou give that to Thy enemies; and whatsoever, Thou hast apportioned to me in the world to come, give that to Thy friends; for Thou sufficest me.

O God, if I worship Thee for fear of Hell, burn me in Hell and if I worship Thee in hope of Paradise, exclude me from Paradise; but if I worship Thee for Thy own sake, grudge me not Thy everlasting beauty.

O God, my whole occupation and all my desire in this world of all worldly things, is to remember Thee, and in the world to come, of all things of the world to come, is to meet Thee.

This is on my side, as I have stated; now do Thou whatsoever Thou wilt.

Love & Beauty

The following discourse on Love & Beauty was taken from "Fihi ma Fihi" or "It is What It Is" (Signs of the Unseen: The Discourses of Jalaluddin Rumi translated by W. M. Thackston).

Anyone who is loved is beautiful. The reverse, however, is not necessarily true. It doesn't follow that all beauties are loved.

Beauty is part of being loved: being loved is primary, so when that quality is present, beauty follows necessarily. A part of a thing cannot be separated from the whole. The part must pertain to the whole.

During Majnun's time there were girls much more beautiful than Layla, but they were not loved by him. When told, "There are girls more beautiful than Layla. Let us show them to you," he would always reply, "I do not love Layla for her external form. She is not external form; she is like a goblet which I hold and from which I drink wine. I am in love with the wine I drink therefore. You see only the goblet and are not aware of the wine. Or what use would a golden goblet be to me if it were filled with vinegar or something other than wine? For me a broken gourd filled with wine would be better than a hundred such goblets."

One needs love and yearning to distinguish the wine from the cup.

True Life

I am constantly amazed at the beauty manifested by the complex textures of life
Each day a blessing, a magnificent unfolding into the deeper dimensions of truth
It is such a gift to be free from the echoes of experience
To cherish the gifts of the past but to be at the forefront of creation, playing in the liquid light of what is to come

The eye looking forward projecting a magnificent now
Breathing in the currents of the universe, one exhales a luminous ocean of openness
The building blocks coalesce from the passions of the inner heart
This is the playground of the Beloved

True life exists at the edge of the creative force
Its depth is born out of wisdom
Its intensity is defined by the purity of glance
And its capacity by the ability of the heart to expand

- Abdul Karim Chishti


I would like to follow the poem I wrote above with a passage that Hazrat Inayat Khan wrote while he was in Geneva in 1924:

If life could be pictured, one would say that it reminds one of a sea in the storm, and the waves coming and going; such is life. And it is this understanding which gives man that weight which can endure through the rain and the storm and all the vicissitudes. Without understanding he is like a jolly-boat on the sea which cannot go on through the storm. By understanding a mystic learns. He learns tact; he is tactful under all circumstances. And his tact is like a ship with a heavy load, which the wind cannot move and which stands still in the midst of the storm on the sea.

The nature of life is such that it easily excites the mind and makes man unhappy in a moment’s time. It makes man so confused that he does not know where to take the next step. Contrary to this, the mystic stands still and inquires of life its secret, and from every experience, every failure or success, the mystic learns a lesson. Therefore, failure and success both are profitable to a mystic.

The ideal of a mystic is never to think of disagreeable things. What one does not want to happen one must not think of. All disagreeable things from the past, a mystic erases them from his mind. He collects and keeps his happy experiences and makes out of them a paradise. Are there not many unhappy people, who keep a part of the past before them which causes them pain in their heart? Past is past, it is gone. There is eternity before you. If you want to make your life as you wish, do not think of disagreeable thoughts and of painful experiences and memories that make you unhappy.

Zurich and the Alps

Below is a link to pictures from my recent trip to Switzerland. I spent the first part of the trip at the Sufi gathering in the alps and then had the benefit of spending some time with my dear friends in Zurich.

Switzerland

The Power of Music & Dance

This Sunday we will be celebrating the Dances of Universal Peace for the second time this year. The group wanted to find a way to offer a space of sacredness and fellowship to the community. The dances provide an avenue to actively explore the beauty and diversity of various spiritual traditions. They are also provide an inner path to self realization and open the doorways between hearts - thus enabling the participants to discover the divine in one another. Developed by Murshid Samual Lewis (Sufi Ahmed Murada Chishti), these dances are inspired by the wisdom and sacred phrases of various spiritual paths, they are essentially a form of celebration and meditation in sound and movement.

In the spirit of the dances I would like to share the following from Hazrat Inayat Khan's writings on music:


Music, besides power, is intoxication. When it intoxicates those who hear, how much more must it intoxicate those who play or sing themselves! And how much more must it intoxicate those who have touched the perfection of music and have meditated upon it for years and years! It gives them an even greater joy and exaltation than a king feels sitting on his throne.

According to the thinkers of the East there are five different intoxication's: the intoxication of beauty, youth and strength; then the intoxication of wealth; the third is of power, command, the power of ruling; and there is the fourth intoxication, which is the intoxication of learning, of knowledge. But all these four intoxication's fade away just like stars before the sun in the presence of the intoxication of music. The reason is that it touches the deepest part of man's being. Music reaches farther than any other impression form the external world can reach. And the beauty of music is that it is both the source of creating and the means of absorbing it. In other words, by music the world was created, and by music it is withdrawn again into the source which has created it.

In this scientific and material world we see a similar example. Before a machine or mechanism will run, it must first make a noise. If first becomes audible and then shows its life. We can see this in a ship, in an airplane, in an automobile. This idea belongs to the mysticism of sound. Before an infant is capable of admiring a color or form, it enjoys sound. If there is any art that can most please the aged it is music. If there is any art that can charge youth with life and enthusiasm, emotion and passion, it is music. If there is any art in which a person can fully express his feeling, his emotion, it is music. At the same time it is something that gives man that force and that power of activity which make the soldiers march with the bet of the drum and the sound of the trumpet. In the traditions of the past it was said that on the Last Day there will be the sound of trumpets before the end of the world comes. This shows that music is connected with the beginning of the creation, with its continuity, and with its end.

The mystics of all ages have loved music most. In almost all the circles of the inner cult, in whatever part of the world, music seems to be the center of the cult or the ceremony. And those who attain to that perfect peace which is called Nirvana, or in the language of the Hindus Samadhi, do this more easily through music. Therefore Sufis, especially those of the Chishtia School of ancient times, have taken music as a source of their meditation; and by meditating thus they derive much more benefit from it than those who meditate without the help of music. The effect that they experience is the unfoldment of the soul, the opening of the intuitive faculties; and their heart, so to speak, opens to all the beauty which is within and without, uplifting them, and at the same time bringing them that perfection for which every soul yearns.

The Yogi and the Sufi

During the recent retreat, Atum talked about how the different spiritual paths available may have the same goal, but one path may be suited to one person and yet not necessarily good for another. The message was clear, one must look within oneself when choosing a spiritual path. This may be the one of the reasons why some teachers or guides are selective of the students they are willing to work with. For Atum, this brought to mind something Thich Nhat Hanh once said, “Buddhism is purified detachment, while Sufism is purified attachment.”

In this vein, I would like to share an excerpt from one of Hazrat Inayat Khan’s talks given in Amsterdam on the afternoon of January 11th, 1924:

What is the difference between the work a Sufi does and another mystic? In the East the Yogi mystics are the best known, and it is worth while to consider what difference there is. The Yogi tries to touch the infinite by diving deep into his innermost being; and the process he takes is to close himself and move away, as far away from the world as he can. And by doing this he reaches that depth which is the goal everyone is seeking. The methods of the Sufi differ herein from those of the Yogis, in that the Sufi opens himself to all that is good and successful. He says that to go back to the infinite without all that is beautiful here is absurd. He wants to love all the beauty of the earth, and so he opens himself. Therefore his part is very difficult — to love and yet not to be attached; to be in the crowd, and yet in the solitude; to be in the world and yet be above it. He sees God in opening himself to the beauty of the world.

Ya Azim, Ya Haqq, Ya Fattah, Hu

The retreat in North Carolina was an experience in grace, bringing those present closer to the essence. Ya Azim, Ya Haqq, Ya Fattah, Hu... this was one of the several alchemical formulas that we practiced on the retreat. In Ya Azim, one recognizes the divine image in another by bringing this into ones own being. This is followed by Ya Haqq, the unveiling of ones heart, lovingly exposing ones true being. Ya Fattah represents opening the door to the heart and embracing the divine presence in the form of the person before you. With Hu, both beings look into each others eyes and acknowledge that through this practice the Divine is more present. This is not very different from what Jesus said, "For where two or three are gathered together in my name, there am I in the midst of them." (Matthew 18:20)

I am thankful that we are given the awareness and the time to ask essential questions that many don't. I feel even more blessed when the answers to these question reveal themselves. What is it that holds me back from fully embracing life? If I where fully alive, what kind of person would I be? When have I felt fully alive? What did it feel like?

We also took some time to contemplate our place of spiritual refuge. This is easily understood from the perspective of Buddhism where one takes refuge in the Buddha (the divine being), the Dharma (the spiritual path), and/or the Sangha (ones spiritual community). I am grateful to have all three. Nature and music are also an important place of refuge for me, both are gifts that enable me to have a clearer vision of the Beloved.

The divine qualities that you come into this world with are your main spiritual practice (these are the primary archetypes you embody). Some may need the help of a guide identifying these. It is ones mission to bring into manifestation the full potentialities of these archetypes. Thus the phrase in the Lord's Prayer, "Thy will be done on earth as it is in heaven." This is how one becomes an extension of the Divine intention. Hazrat Inayat Khan said, "Make God a reality and God will make you the Truth."

Become the flame, not the moth... Give up the longing. Become the beauty that you long for. Be (Ya Haqq) the living flame (Ya Azim) of joyous love (Allah).

One of the first practices that Atum taught me years ago was the Ocean Zikr or the Zikr of Love, Ishq Allah Ma'abud Allah. We are a wave on the ocean of reality. The wave of who we are rises up so that the divine intention may be expressed. When the divine qualities are blocked - that is the picture of the suffering god in Sufism. Sufi practices are geared towards removing these veils so that the full expression of these qualities are manifested.

The only thing you have to give God is yourself. Have faith and surrender to the state of not knowing! Faith is trusting that the ego does not know, but that the soul knows. Understand the limitations of the ego. Often the answers come in pieces, giving us a starting point that may open into a path. Discernment is needed to start with the little that you do know.

Calling Forth the New Life Within: The Alchemy of Resurrection

O, friend! Nobody veils you, but yourself.
In your path there is no thorn or weed, but yourself.
You said: Shall I reach the Beloved or not?
Between you and the Beloved there is nobody, but yourself.

- Awhadoddin Kermani


Tomorrow, I will be in North Carolina for a silent Sufi retreat. Joining me will be Nur, Muhammad Jamal, Jamila, Sarmad, Barry and Irene. Caleb, who originally planned on joining us, will not be able to make it due to exams. It has been a challenging three days at work and I am ready for this introspective journey. The inner work never ends and I pray that this will be a time for some real progress for all of us.

The Lord's Prayer

O Birther! Father-Mother of the Cosmos
Focus your light within us - make it useful.

Create your reign of unity now
through our fiery hearts and willing hands.

Help us love beyond our ideals
and sprout acts of compassion for all creatures.

Animate the earth within us: we then
feel the Wisdom underneath supporting all.

Untangle the knots within
so that we can mend our hearts' simple ties to each other.

Don't let surface things delude us,
But free us from what holds us back from our true purpose.

Out of you, the astonishing fire,
Returning light and sound to the cosmos.

Amen.


Happy Easter!! I would like to share this translation of The Lord's Prayer from Aramaic to English taken from the book, Prayers of the Cosmos by Neil Douglas-Klotz (Sufi Saadi Shakur Chisti and student of Sufi mystic Samuel L. Lewis). There are several translations below each line of the prayer. The Aramaic is in Bold letters and The King James V version is in parenthesis. There is so much more in this book than appears on this page, so if you enjoy this translation please buy the book. You will not be disappointed.

1. Our Birth in Unity
Abwoon d'bwashmaya
(King James V version: Our Father which art in heaven

O Birther! Father-Mother of the Cosmos, you create all that moves in light.
O Thou! The Breathing Life of all, Creator of the Shimmering Sound that touches us.
Respiration of all worlds, we hear you breathing--in and out--in silence.
Source of Sound: in the roar and the whisper, in the breeze and the whirlwind, we hear your Name.
Radiant One: You shine within us, outside us--even darkness shines--when we remember.
Name of names, our small identity unravels in you, you give it back as a lesson.
Wordless Action, Silent Potency--where ears and eyes awaken, there heaven comes.
O Birther! Father-Mother of the Cosmos!

2. Clearing Space for the Name to Live
Nethqadash shmakh
(King James V version: Hallowed be they name)

Focus your light within us--make it useful: as the rays of a beacon show the way.
Help us breathe one holy breath feeling only you--this creates a shrine inside, in wholeness.
Help us let go, clear the space inside of busy forgetfulness: so the Name comes to live.
Your name, your sound can move us if we tune our hearts as instruments for its tone.
Hear the one Sound that created all others, in this way the Name is hallowed in silence.
In peace the Name resides: a "room of one's own," a holy of holies open, giving light, to all.
We all look elsewhere for this light-- it draws us out of ourselves--but the Name always lives within.
Focus your light within us--make it useful!

3. The Creative Fire
Teytey malkuthakh
(King James V version: Thy kingdom come)

Create your reign of unity now-- through our fiery hearts and willing hands.
Let your counsel rule our lives, clearing our intention for co-creation.
Unite our "I can" to yours, so that we walk as kings and queens with every creature.
Desire with and through us the rule of universal fruitfulness onto the earth.
Your rule springs into existence as our arms reach out to embrace all creation.
Come into the bedroom of our hearts, prepare us for the marriage of power and beauty.
From this divine union, let us birth new images for a new world of peace.
Create your reign of unity now!

4. Heaven Comes to Earth: Universal Compassion
Nehwey tzevyanach aykanna d'bwahmaya aph b'arha
(King James V version: Thy Will be done in earth, as it is in heaven)

Your one desire then acts with ours, as in all light, so in all forms.
Let all wills move together in your vortex, as stars and planets swirl through the sky.
Help us love beyond our ideals and sprout acts of compassion for all creatures.
As we find your love in ours, let heaven and nature form a new creation.
Unite the crowd within in a vision of passionate purpose: light mates with form.
Create in me a divine cooperation-- from many selves, one voice, one action.
Let your heart's fervent desire unite heaven and earth through our harmony.
Your one desire then acts with ours, as in all light, so in all forms.

5. The Blessings of Earthiness: The Next Step
Hawvlan lachma d'sunqanan yaomana
(King James V version: Give us this day our daily bread)

Grant what we need each day in bread and insight: subsistence for the call of growing life.
Give us the food we need to grow through each new day, through each illumination of life's needs.
Let the measure of our need be earthiness: give all things simple, verdant, passionate.
Produce in us, for us, the possible: each only-human step toward home lit up.
Help us fulfill what lies within the circle of our lives: each day we ask no more, no less.
Animate the earth within us: we then feel the Wisdom underneath supporting all.
Generate through us the bread of life: we hold only what is asked to feed the next mouth.
Grant what we need each day in bread and insight.

6. Letting Go, Heartbeat by Heartbeat
Wahboqlan khaubayn (wakhtahayn) aykanna daph khnan shbwoqan l'khayyabayn
(King James V version: And forgive us our debts, as we forgive our debtors)

Loose the cords of mistakes binding us, as we release the strands we hold of others' guilt.
Forgive our hidden past, the secret shames, as we consistently forgive what others hide.
Lighten our load of secret debts as we relieve others of their need to repay.
Erase the inner marks our failures make, just as we scrub our hearts of others' faults.
Absorb our frustrated hopes and dreams, as we embrace those of others with emptiness.
Untangle the knots within so that we can mend our hearts' simple ties to others.
Compost our inner, stolen fruit as we forgive others the spoils of their trespassing.
Loose the cords of mistakes binding us, as we release the strands we hold of others' guilt.

7. Remembrance: The Birth of New Creation and Liberty
Wela tahlan l'nesyuna Ela patzan min bisha
(King James V version: And lead us not into temptation, but deliver us from evil)

Don't let surface things delude us, But free us from what holds us back (from our true purpose).
Don't let us enter forgetfulness, the temptation of false appearances.
(To the fraud of inner vacillation-- like a flag tossed in the wind-- alert us.)
But break the hold of unripeness, the inner stagnation that prevents good fruit.
(From the evil of injustice-- the green fruit and the rotten-- grant us liberty.)
Deceived neither by the outer nor the inner--free us to walk your path with joy.
Keep us from hoarding false wealth, and from the inner shame of help not given in time.
Don't let surface things delude us, But free us from what holds us back.

8. A Celebration of Cosmic Renewal
Metol dilakhie malkutha wahayla wateshbukhta l'ahlam almin. Ameyn.
(King James V version: For Thine is the kingdom, and the power, and the glory, for ever. Amen.)

From you is born all ruling will, the power and life to do, the song that beautifies all-- from age to age it renews.
To you belongs each fertile function: ideals, energy, glorious harmony-- during every cosmic cycle.
Out of you, the queen- and kingship-- ruling principles, the "I can" of the cosmos...
Out of you, the vital force producing and sustaining all life, every virtue...
Out of you, the astonishing fire, the birthing glory, returning light and sound to the cosmos...
Again and again, from each universal gathering-- of creatures, nations, planets, time, and space-- to the next.
Truly--power to these statements-- may they be the ground from which all my actions grow: Sealed in trust and faith.
Amen.

___________________


The following textual notes relate to the first words in the prayer, Abwoon d'bwashmaya:

The prayer begins with an expression of the divine creation and the blessing that emanates from all parenting. The ancient Middle Eastern root ab refers to all fruit, all germination proceeding from the source of Unity. This root came to be used in the Aramaic word for personal father -- abba -- but still echoes its original ungendered root in sound-meaning. While abwoon is a derivative of this word for personal father, its original roots do not specify a gender and could be translated "divine parent." These roots reveal many levels of meaning. Bwn shows the ray or emanation of that father/ motherhood proceeding from potential to actual, here and now. In Aramaic, the character for b may also be pronounced w or include shades of both. An Aramaic scholar, the Reverend Mar Aprem (1981), notes that the same root (ab) may stand for personal father or spiritual father, depending on whether the w (for personal) or the b (for spiritual) is emphasized. No doubt, Jesus meant there to be an echo of both, as Aramaic is rich in this sublime wordplay. Further, according to the mystical science of sounds and letters, common to both Aramaic and Hebrew, the word abwoon points beyond our changing concepts of "male" and "female" to a cosmic birthing process. At this level of interpretation, abwoon may be said to have four parts to its sound-meaning:

A: the Absolute, the Only Being, the pure Oneness and Unity, source of all power and stability (echoing to the ancient sacred sound AL and the Aramaic word for God, Alaha, literally, "the Oneness").

bw: a birthing, a creation, a flow of blessing, as if from the "interior" of this Oneness to us.

oo: the breath or spirit that carries this flow, echoing the sound of breathing and including all forces we now call magnetism, wind, electricity, and more. This sound is linked to the Aramaic phrase rukha d'qoodsha, which was later translated as: "Holy Spirit."

n: the vibration of this creative breath from Oneness as it touches and interpenetrates form. There must be a substance that this force touches, moves, and changes. This sound echoes the earth, and the body here vibrates as we intone the whole name slowly: Ah-bw-oo-n.

The rest of the phase completes the motion of divine creation. In d'bwashmaya, the central root is found in the middle: shm. From this root comes the word shem, which may mean light, sound, vibration, name, or word. The root shm indicates that which "rises and shines in space," the entire sphere of a being. In this sense, one's name included one's sound, vibration, or atmosphere, and names were carefully given and received. Here the "sign" or "name" that renders Abwoon knowable is the entire universe.

The ending -- aya shows that this shining includes every center of activity, every place we see, as well as the potential abilities of all things. In effect, shmaya says that the vibration or word by which one can recognize the Oneness-God's name-is the universe. This was the Aramaic conception of "heaven." This word is central to many of the sayings of Jesus and usually misunderstood. In Greek and later in English, "heaven" became a metaphysical concept out of touch with the processes of creation, It is difficult for the Western mind to comprehend how one word can have such seemingly different meanings. Yet this was the worldview of the native Middle Eastern mystic.

In the first line of Jesus' prayer, we remember our origins -- not in guilt or imperfection, but in blessing and unity, in both vibration and stillness. For the divine breath (rukha) touches even the' absence of what we can measure as "light" or "sound!

The Five Kinds of Spiritual Souls by Hazrat Inayat Khan

If you can disentangle
yourself from your selfish self
all heavenly spirits
will stand ready to serve you

if you can finally hunt down
your own beastly self
you have the right
to claim Solomon's kingdom

you are that blessed soul who
belongs to the garden of paradise
is it fair to let yourself
fall apart in a shattered house

you are the bird of happiness
in the magic of existence
what a pity when you let
yourself be chained and caged

but if you can break free
from this dark prison named body
soon you will see
you are the sage and the fountain of life

— Mevlana Celaleddin Rumi (translated by Nader Khalili)


Those who live the inner life have to adopt a certain outer form of living in the world amidst people of all kinds. There are five principle ways known which the spiritual souls adopt to live life in the world, although there are many more ways. Very often these souls are found in such forms of life that one could never imagine for one moment that they were living the inner life. It is for this reason that the wise of all ages have taught respect for every human being, whatever be his outward character, and have advised man to think who is beneath that garb, and what it is.

Among the five principle characteristics of the spiritual being the first is the religious character. This is he who lives the religious life, the life of an orthodox person, like everybody else, showing no outward trace of a deeper knowledge or wider view, though he realizes it within himself. Outwardly he goes to his temple or his church, like everybody else. He offers his prayers to the Deity in the same form as everybody, reads the scriptures in the same way that everybody else does, receives the sacraments and asks for the benediction of the church in the same way that everybody does. He shows no difference, no special characteristics outwardly showing him to be spiritually advanced; but at the same time, while others are doing all their religious actions outwardly, he realizes them in his life in reality. Every religious action to him is a symbolical revelation; prayer to him is a meditation; the scripture to him is his reminder, for the holy Book refers him to that which he reads in life and in nature. And therefore, while outwardly he is only a religious man like everybody in the world, inwardly he is a spiritual man.

Another aspect of a spiritual man is to be found in the philosophical mind. He may show no trace at all of orthodoxy or piety; he may seem to be quite a man of the world in business, or in the affairs of the worldly life. He takes all things smoothly, he tolerates all things, endures all things. He takes life easily with his understanding. He understands all things inwardly; outwardly he acts according to life's demand. No one may ever think that he is living the inner life. He may be settling a business affair, and yet he may have the realization of God and truth at the same time. He may not appear at all meditative or contemplative, and yet every moment of his life may be devoted to contemplation. He may take his occupation in everyday life as a means of spiritual realizations. No one outwardly may consider for one moment that he is spiritually so highly evolved, except that those who come in contact with him may in time be convinced that he is an honest person; that he is fair and just in his principles and life; that he is sincere. That is all the religion he needs. In this way his outward life becomes his inner realization his spirituality.

The third form of a spiritual being is that of a server, one who does good to others. In this form there may be saints hidden. They never speak about spirituality, nor much about the philosophy of life. Their philosophy and religion are in their action. There is love gushing forth from their heart every moment of their life, and they are occupied in doing good to others. They consider everyone who comes near them as their brother or their sister, as their child; they take an interest in the joy and the sorrow of all people, and do all they can to guide them, to instruct them, to advise them through their lives. In this form the spiritual person may be teacher, a preacher, or a philanthropist. But in whatever form he may appear, the chief thing in his life is the service of mankind: doing good to another, bringing happiness to someone in some form. The joy that rises from this is high spiritual ecstasy, for every act of goodness and kindness has a particular joy, which brings the air of Heaven. When a person is all the time occupied doing good to others, there is a constant joy arising; and that joy creates a heavenly atmosphere, creating within him that heaven which is his inner life. This world is so full of thorns, so full of troubles, pain and sorrows. In this same world he lives; but by the very fact of his trying to remove the thorns from the path of another, although they prick his own hands, he rises and this gives him that inner joy which is his spiritual realization.

There is the fourth form of a spiritual person, which is the mystic form; and that form is difficult to understand, because the mystic is born. Mysticism is not a thing, which is learned; it is a temperament. A mystic may have his face turned towards the north while he is looking towards the south. A mystic may have his head bent low and yet he may be looking up. His eyes may be open outwardly while he may be looking inwardly; his eyes may be closed and yet he may be looking outwardly. The average man cannot understand the mystic; and therefore people are always at a loss when dealing with him. His 'yes' is not the same 'yes' that everybody says; his 'no' has not the same meaning as that which everybody understands. In almost every phrase he says there is some symbolical meaning. His every outward action has an inner significance. A man who does not understand his symbolical meaning may be bewildered by hearing a phrase, which is nothing but confusion to him.

A mystic may take one step outwardly, inwardly he has taken a thousand; he may be in one city, and may be working in another place at the same time. A mystic is a phenomenon in himself and a confusion to those around him. He himself cannot tell them what he is doing, nor will they understand the real secret of the mystic. For it is someone who is living the inner life, and at the same time covering that inner life by outer action; his word or movement is nothing but the cover of some inner action. Therefore, those who understand the mystic never dispute with him. When he says 'Go', they go. When he says 'Come', they come. When he comes to them they do not say, 'Do not come'; they understand that it is the time when he must come; and when he goes from them they do not ask him to stay, for they know it is the time when he must go.

Neither the laughter of a mystic nor his tears are to be taken as any outward expression, which means something. His tears may perhaps be a cover for very great joy, his smile, his laughter may be a cover for a very deep sentiment. His open eyes, his closed eyes, the turning of his face, his glance, his silence, his conversation, none of these has the meaning one is accustomed to attribute to them. Yet it does not mean that the mystic does this purposely; he is made thus; no one could purposely do it even if he wished, no one has the power to do it. The truth is that the soul of the mystic is a dancing soul. It has realized that inner law. It has fathomed that mystery for which souls long and in the joy of that mystery the whole life of the mystic becomes a mystery. You may see the mystic twenty times a day, and twenty times he will have a different expression. Every time his mood is different; and yet his outward mood may not at all be his inner mood. The mystic is an example of God's mystery in the form of man.

The fifth form in which a person who lives the inner life appears is a strange form, a form which very few people can understand. He puts on the mask of innocence outwardly to such an extent that those who do not understand may easily consider him unbalanced, peculiar, or strange. He does not mind about it, for the reason that it is only his shield. If he were to admit before humanity the power that he has, thousands of people would go after him, and he would not have one moment to live his inner life. The enormous power that he possesses governs inwardly lands and countries, controlling them and keeping them safe from disasters such as floods and plagues, and also wars; keeping harmony in the country or in the place in which he lives. All this is done by his silence, by his constant realization of the inner life. To a person who lacks deep insight he will seem a strange being. In the language of the East he is called Madzub. That same idea was known to the ancient Greeks and traces of it are still in existence in some places, but mostly in the East. There are souls to be found today in the East, living in this garb of a self-realized man who shows no trace outwardly of philosophy or mysticism or religion, or any particular morals. And yet, his presence is a battery of power, his glance most inspiring, there is a commanding expression in his God. What he says is truth; but he rarely speaks a word, it is difficult to get a word out of him; but once he has spoken, what he says is done.

There is no end to the variety of the outward appearance of spiritual souls in life; but at the same time there is no better way of living in this world and yet living the inner life than being oneself, outwardly and inwardly. Whatever be one's profession, work, or part in the outer life, to perform it sincerely and truthfully, to fulfill one's mission in the outer life thoroughly; at the same time keeping the inner realization that the outer life, whatever be one's occupation, should reflect the inner realization of truth.

April, a Month for Spiritual Retreat

Shaykh Muhammad Jamal al Jerrahi

Last Sunday, we met for Zikr at Muhammad Jamal's. A few days earlier, I sent everyone information on a silent retreat I am planning to attend. The gathering will take place south of Asheville, NC. I was pleasantly surprised to find out that everyone attending Zikr that night had decided to go on this retreat as well. It has been a few years since I have seen Atum, he is one the most respected guides in the Sufi Order and will be leading the retreat. This will be a much needed spiritual break, since I have not been on a silent retreat in over 5 years. I am also very happy that I will be sharing this experience with the other Nashville Sufis. At this point, it looks like 8 of us will be there. It is interesting that a few in our immediate group of friends who are not Sufi initiates, will also be on retreat this month at ISA in Chicago. Half of the group (those who are not Sufi or are now Sufi, but were not previously) have been with ISA (The Institute for Self Actualization) for quite some time. Personally, I have not experienced ISA, but I do recommend it based on the progress I have seen in many of my friends.

The Magnetism Breaths

Kore & Sharif sent this to the Sufi Order dervishes via email. I thought it would be a nice to share. I took the liberty of doing some minor edits to the original email.

Dear friends,

Spring crept up on us early this year, on 20 March. And in fact the shift from winter to spring can be equally quiet - even a challenge to bring in. The winter rhythm is slower, and a change in rhythm to the lighter, busier spring can seem an effort. For this reason, the magnetism breaths are very helpful in dynamizing our rhythm. We do these three times each, each day for the transition month from winter into spring. Stand outdoors and breathe up through your feet, waiting until your hands begin to tingle.

1. Physical magnetism: inhale the fikr Hayy (life) up through the feet, retaining the energy of life as you exhale the fikr Hayy.
2. Mental magnetism: inhale Alim, (knowledge) curl the tongue against the palate, turn the eyeballs upwards. Exhale normally.
3. Heart magnetism: exhale Rahman, (mercy/generosity) inhale Rahim (compassion)
4. Soul magnetism: inhale Azim (ecstacy) hold Majid (magesty) exhale Aziz (intimacy)
5. Spirit magnetism: inhale Wahid (the unique) hold Ahad (the one) exhale Quddus (the quickener)

Allow these qualities to grow in you and develop into a particular sacred space within and around your being, revitalizing you more and more as if you were recharging a battery.

All the best,

Kore Salvato & Sharif Munawwir Graham

Nashville Interfaith Music Festival

Here is a picture from our performance today at the first Nashville Interfaith Music Festival. The Sufis had the honor of being the openning act. Also presenting were:

• One Human Family Workshop Choir
• Klezmer Kidz with Jim Prendergast (Jewish)
• Upasana Choir (Hindu)
• First Unitarian Universalist Church Choir
• Bluegrass Gospel Group

The Life of a Star

Life is full of surprises, and without a doubt, I have lived a multifarious existence. Nothing is ever certain, except the process of transmutation. Freedom is something we all long for, but in this plane there is no reprieve from the constant alchemical process of life. Identify yourself with a star fix on your horizon and many times you discover that the source of that light is long gone. The star has collapsed into itself eons ago, its light diffused, spread across the universe. Through the dance of light the impressions of this cosmic existence are forever imprinted on every being. But even in the death of a star, one sees the fullness of breath. A star inhales as it exhales...for as a star collapses under the weight of its immense brilliance, it radiates and shares its life giving essence will all of creation. This is a magnificent journey, an expansion into the inner and outer realms. Freedom comes when one learns to be thankful for each breath, each step on the expedition to self discovery. The destination has always been the point of origin, this will never change. The real gift is in the journey, towards the capacity to see with full clarity, another Oneself reflected in the mirror of life.

Ilahis at the Presbyterian Church

The Presbyterian Church in downtown Nashville has invited the local Sufis to share some of our rituals at an interfaith event next Sunday (March 5). I have been a Sufi for more than 10 years and strange enough it will be the first time that I am participating in sharing our beautiful and sacred practices in this manner. This is something to look forward to. It is always a blessing when one is able to contribute to an event that celebrates the many paths leading to Oneness.

Before meeting with my fellow dervishes this evening, I had the opportunity to enjoy a quiet, meditative walk in Shelby Park. Thankfully, there were hardly any people out. I usually spend this time doing the purification breaths. The purification breaths, also called the Purification of the Elements, are a basic teaching of the Sufi Order. Of all the elemental breaths, I most often gravitate towards water. The water breath always seems to help me most when I need to get centered or change my rhythm. In Sufi teaching, water symbolizes purity and vitality. It points us in the direction of the archetypes that set our creative vision free so that we are able to go beyond the boundaries of our conditioning.

Tonight, the dervishes focused on selecting and rehearsing Ilahis (sacred songs/poems) for the upcoming event. There will probably be 10 of us presenting and because of time constraints we will not do a full Zikr. Most of what will be offered will be from the Halveti-Jerrahi Order. Though many of these hymns originated in Turkey and the Middle East, we will be presenting them in English (except for a couple of songs). Thankfully, the late Shaykh Nur al Jerrahi left us with magnificent interpretations of the original Turkish/Arabic.

The Ilahis are very special to me. They have been a very powerful way to keep in a state of remembrance. It is amazing how an Ilahi can stay with one for days, keeping a dervish in constant meditation. Many Ilahis are deep and mystical at the onset, making them difficult for the uninitiated to understand. Some carry a simple message, though the message deepens as the heart of the dervish expands. In essence, they are helpful at peeling away the layers of the ego (nafs), so that the veils that keep one from one’s Beloved are gently pulled away.

Our offering will start with the drone of the Shruti Box, which is not traditionally used by the Jerrahi Sufis. It is, however, an instrument close to the hearts of several dervishes here in the Nashville community. We will sing several sacred hymns building to a short, but powerful chant and end with a salawat to the Prophet Muhammad.

Universal Sufism

Today, I was looking at some old emails in my overstuffed inbox. It was nice going through messages sent by old friends. It was like opening a time capsule, looking at the reflection of my past. While going through my inbox, I came across an email sent by Hafizullah, a Sufi sister, that I would like to share. The following is her take on Universal Sufism, the form of Sufism I practice.

Dear Friends:

I don't know what "Universal Sufism" is exactly, but I can give some background that may be helpful.

Pir-o-Murshid Inayat Khan (ra) was perhaps the first public Sufi teacher in the West and one of the first to bring what might be called "universal Sufism." Since his time, there have been others, Sayyed Idries Shah being one. He grew up and was trained in the four major Orders of Sufism in India; recent inter-religious strife notwithstanding, India has a long history of religious tolerance.

The Turkish incursions to India in the 12th Century CE were not to spread Islam but basically just a land grab; the local people were allowed to keep their religion, and many Hindu princes became vassals of the Turkish (they weren't "Mughals" yet) conquerors, retaining both their religion and their holdings. When Hazrat Khwaja Moinuddin Chishti (ra) came to India from Khorasan during this time, he recognized the deep spirituality in the Hindu and Buddhist yogis. (Hinduism actually has a secret doctrine of the Unity of God that is taught only to the Brahmin caste.) Khwaja Moinuddin learned Sanskrit in order to discourse with the Brahmins and was impressed enough with the yogic techniques of spiritual practice that he laundered and incorporated some of them into his teaching. He also began the practice of accepting initiates regardless of their birth religion without asking them to convert. Many of them did convert, impressed as they were with the being of Moinuddin Chishti; also, Islam does not support a caste system - something very attractive to the disenfranchised lower castes.

The tradition of accepting initiates regardless of religion without asking conversion was made official policy when Hazrat Nizamuddin Auliya (ra)became the pir of the Chishti Order in India, and this became *written* policy of the Nizami branch of the Chishtiyya about 300 years ago. So, as far as the Indian Chishtis are concerned, the question of whether one has to be a practicing Muslim to be a proper Sufi was settled a long time ago.

Inayat Khan grew up in an atmosphere of not just religious tolerance but really, inter-religious respect. He kept a Bible by his bedside as well as the Quran, and even prayed in Hindu temples. Additionally, the Chishti teachings are metaphysical/esoteric in a way that is much more explicit than in some Orders, and focus upon the mechanics of the subtle energies and of deep consciousness that is not framed in a religious "languaging" but can illuminate the religious formulations in a particular way. This manner of teaching makes the underlying unity of spiritual practice and also what Inayat Khan termed the fundamental "unity of religious ideals" much easier to see than when one is limited to language and mental constructs. The Indian perspective of seeing the world's prophets as a continuum of bringing the same basic message to humanity was very much a part of his spiritual ethos, the Hindu "gods" (Krishna, Shiva, etc.) being actual historical persons who were prophets in their time.

So, the Sufism brought to the West by Inayat Khan was seen as based not upon religion as it is usually understood but upon something implicit in the fundamental structure of the human being which transcends time, space, mind, language, and certainly culture. "Religions" as they are usually practiced are the reified, one might almost say "waste products," of a divine gift to humanity that was once very much alive on all the planes of existence, and which either revivified the existing religious forms or did away with them. Even though the religions founded by "the followers of the followers" of a prophet have become static and rigid, the *beings* of the prophets themselves are still enormously alive on the inner planes and can be contacted through pure intent and spiritual practice, thus informing ones life and consciousness in an ever-deepening way.

Inayat Khan did not wish to make a mish-mash homogeneity of the religions, but to recognize and honor the unique purpose of every soul and its unique relationship to a Prophet. The manner of spiritual practice is a matter for the esoteric school and is between the guide and the student; the manner of *religious* practice is a matter between each soul and God, such that the religious practice and the spiritual practice of each of us eventually becomes unified in the heart and not something subject to external prescription/coercion. (I think of Quran 2:256 in this connection.)

As I see it, Islamic Sufism seeks to make the religion alive from the outside in; through spiritual practice (riyazat), one finds deeper and deeper meaning in the religious forms and practices. Perhaps "Universal Sufism" seeks to purify the being from the inside out, and many "universal Sufis" have found great meaning in the once-repudiated religion of their birth through their involvement with Sufi practice, and some have found a deep connection to a religion other than the one into which they were born.

In the final analysis, each soul belongs only to God, not to a masjid, temple, church, or Prophet, exalted though they be.

Chanting with Dervishes & a Meal with the Homeless

It is past 10 in the evening (Friday, September 30) and I am sitting at Fido’s (a coffee shop on 21st Avenue, 2 blocks from my office) recalling the magic of the last few hours… Before leaving work close to six hours ago, I changed into my fatigues, a blue t-shirt and a comfortable pair of cross trainers. I brought a change of clothes to work knowing what my mission for the night would be: find a homeless person, buy them dinner and learn a little bit about their life.

Today was a strange mix of totally synchronistic events with a few consistent, but easily overcome road blocks. I hit almost every traffic light on my way to work, forgot my pager and my mobile phone, I was late for two of my meetings and for the one I was on time for, the neurosurgeon I was meeting didn’t show. Thankfully, I did get to speak with him later in the afternoon. Aside from all that, it was an enchanting day. I was asked to attend the first Outpatient Order Entry Committee meeting and had more than enough to contribute. My team also put together a very successful educational luncheon on Deep Brain Stimulation (I think this will be the first of a series).

Aerial view of the Bicentennial Mall.

I must say the real magic though, didn't start until I called Carey James, also known to me by his Sufi name Nur Ashki al Jerrahi. I called Nur because I didn't have my phone and I couldn't get hold of Emily, who I was to complete tonights mission with. I told Nur the plan and invited him to join us. He agreed, but asked me to meet him at the Bicentennial Mall (a state park, not a shopping center) for an enchanting experience. I asked him to call Em and established the park as our meeting spot.

Schematic drawing of the Bicentennial Mall.

A couple of days earlier David Coots, who is a 32nd degree Mason and a new initiate of the Chishti Order of Sufis shared a mystical place with Nur. And it was this place that Nur in turn wanted to share with us. Incidentally, David's newly given Sufi name is Sarmad Chishti. According to my Sufi teacher Hazrat Inayat Khan: abstract sound is called Saut-i Sarmad by the Sufis; all space is filled with it. The vibrations of this sound are too fine to be either audible or visible to the material ears or eyes, since it is even difficult for the eyes to see the form and color of the ethereal vibrations on the external plane.

The sound of the abstract is called Anahad in the Vedas, meaning unlimited sound. The Sufis name it Sarmad, which suggests the idea of intoxication. The word intoxication is here used to signify upliftment, the freedom of the soul from its earthly bondage. Those who are able to hear the Saut-i Sarmad and meditate on it are relieved from all worries, anxieties, sorrows, fears and diseases; and the soul is freed from captivity in the senses and in the physical body. The soul of the listener becomes the all-pervading consciousness, and his spirit becomes the battery which keeps the whole universe in motion.

Some train themselves to hear the Saut-i Sarmad in the solitude on the sea shore, on the river bank, and in the hills and dales; others attain it while sitting in the caves of the mountains, or when wandering constantly through forests and deserts, keeping themselves in the wilderness apart from the haunts of men. Yogis and ascetics blow Sing (a horn) or Shankha (a shell), which awakens in them this inner tone. Dervishes play Nai or Algosa (a double flute) for the same purpose. The bells and gongs in the churches and temples are meant to suggest to the thinker the same sacred sound, and thus lead him towards the inner life.

When I got to the park I found Nur, Emily, Leah and Olivia waiting. At the apex of the Bicentennial Mall is a circular courtyard surrounded by the pillars containing the largest Carillon Bells in the world. The very epicenter of this is marked by an inconspicuous nail. Nur demonstrated that if you sit directly on this center point (on the nail), even the slightest sound you made came back to you with the most amazing harmonics. If you are even slightly off center, relative to the rest of the courtyard, everything sounds absolutely normal. Amazing, considering we were sitting outdoors, in the open.

Nur, Emily and I, sat at the center facing outwards. Our back against each others, we aligned ourselves to the 3 stars surrounding the center. Nur started playing the Shrutti Box (a drone instrument very similar to a harmonium) and we started a wonderful, enthralling chant. A chant that reverberated and responded to us in ways I haven't heard before. What a treat!

When we were done, we discussed the task at hand. Surprisingly, a Middle Eastern looking fellow taking pictures heard our discussion and decided to financial contribute to our mission. It was a very nice gesture. We all got in our vehicles and headed to Nur's home to drop off Leah and little Olivia. Incidentally, I had to give Nur a jump start.

The Parthenon at Nashville's Centennial Park.

At Nur’s, we decided to pile into my van and conveniently take one vehicle. Strange enough, it was not easy trying to find homeless people. Our first stop, Centennial Park, left us dry. We combed the park and couldn’t find a single homeless person. While we're on the subject, Centennial Park contains a full replica of the Parthenon in Greece, including a huge, beautifully gold leafed statue of Athena.

Athena.

After a little deliberation, we decided to head downtown and park at the library. When we got there the library was closed, but we were able to grab a free parking spot right by it. Right across from the library was a little city park, and there finally we found a group of friendly homeless people. We asked them if they wanted to eat and we got a resounding yes!

At that time almost everything downtown was closed. The few places that were open would not serve our guests. We left our new friends were we found them and told them we would bring them back some food. After a short discussion in the car, we headed for Subway, the healthier choice. Rightfully so, Emily did not feel good about getting them a fat ridden happy meal from McDonalds.

At Subways, we purchased a variety of foot long subs. The Indian couple who ran the store was quite pleasant. We then went to a convenience store to load up on chips, orange juice and ice tea. Within a few minutes, we were back with our friends. It was interesting to note that at this point they were no longer in the tiny city park. Apparently, because it was dusk, they would have been arrested if they stayed in the park.

Our little dervish Nur began spreading out our food and drinks by the sidewalk. Each person took a sandwich of their choosing. We had turkey, ham, chicken and crab salad. There was more than enough to go around.

Like any other dinner, there was wonderful conversation. I spent most of the time conversing with Bones. Though if you met him, the last thing you would think of is bones. He was a heavyset gentleman, who just a few weeks ago was faced with the prospect of losing his leg. A wound he got developed into a full blown infection. He said a few days back he had maggots were the infection was. Luckily, an antibiotic given to him by a physician was working its charm. He offered to show me the wound, but I didn’t think that would be wise in the middle of dinner.

Bones called himself a tramp. I wasn’t quite sure what he meant so I asked him to explain. He said that the are 3 kinds of homeless people who ride the trains: hobos, tramps and bums. Hobos stay close to the tracks, they don’t usually beg for money. Usually, all they want is food and a place to stay. Hobos do not stay in one town for very long. Bums beg, cheat and steal. They always have some scam going and are the ones who have the most negative impact on how the rest of the world views homeless people. And lastly, tramps do odd jobs whenever they get into a town. They find work when they need money; sometimes working n farms, sometimes washing dishes.

I also learned that the people who train hop inconspicuously mark the houses along the tracks based on how kind the people who live there are. Bones showed me the various symbols they use to designate whether one may be inclined to provide food or shelter, or if the owner is someone who meets you at the door with a gun.

Just like in the cities, he also has to contend with “train gangs” of which there are two. The gangs identify themselves with either a blue bandanna or a turquoise bandanna. When riding the trains you want to be sure that you never allow anyone from either of these gangs to get into your car, because they will toss you overboard and take the little that you have while you are asleep.

Bones was in the military and when he got out, he took a job just like everyone else. One day, he decided that he wanted to travel and leave behind the day to day drudgery and rat race that most of us are a part of. That is why he is a tramp, he has chosen this lifestyle. He likes sleeping outside and can’t remember the last time he was indoors. He has been doing this for 16 year on and off and has done it continuously for the last 6. From what I can tell he has no plans of slowing down. Despite his infection he wanted to jump the next train headed for Arizona (the weather is warmer there in the winter). I advised him to listen to his physician and wait until his wounds have completely healed. I wasn’t so sure that he was going to listen.

Another person I spoke to briefly was Andrew. He is a young man who came to Nashville chasing a dream, looking for a better life. In short, he ran out of money before he could get settled. He said that he will probably be joining Bones on his adventures.

Andrew had a bandage from a injury he got a few nights earlier. Someone, another homeless person who has been harassing them, threw a brick at him. When they reported the incident to the police, the police made it clear that it was not their job to protect the homeless but to encourage them to leave the city. It is sad, but frankly I am not surprised.

The last person I will talk about is Emma. Emma was a sweet old bag lady who liked to smile, but it was clear that she didn’t have it all together. She had a difficult time putting her thoughts into words. She was quiet for most of the dinner. Toward the end she got a little cold and asked if anyone had a jacket. Unfortunately, we didn’t have any to offer. Like most older people she needed to get to bed early, so she said her farewells and rolled her little cart down the sidewalk to her sleeping spot a couple of blocks away. She did manage to call a friend that night on Nur’s phone. Whoever it was said they would come and get her the next day.

It was humbling and beautiful to see the dignity and humanity that was expressed by these children of god. They took good care of each other even though theirs was a temporary association. The residents of the city are scared of them, some of the other homeless people harass them and the police don’t want them around. Wherever they turn, it is made clear they are not welcome. They have no one else to advocate their cause and some of them had no family to turn to. It is an existence that the majority of us are blind to. I must admit, even with the small glimpse I caught from the brief time I spent with the group, I can’t even begin to imagine the life they live.

Shortly after our dinner a black, homeless, Baptist preacher gave us a long sermon. I can’t really share much about what he said. It’s all a big blur at this point. He took all the food that was left. Our friends didn’t have any problem sharing this with him. Like many preachers, he monopolized the rest of the conversation. After a few minutes and a prayer with the holy man, we decided to say goodbye to everyone. Nur, Em and I were happy and content. It was a magnificent evening; One that I will remember for many years to come.