spirit matters volume 18 issue 2 august 2014

Spirit Matters the newsletter for the Sufi Movement in Australia

Volume 18, Issue 2. August 2014.

There are two essential duties for the man of wisdom and love; that is to keep the love in our nature ever increasing and expanding and to

strengthen the will so that the heart may not be easily broken.

Hazrat Inayat Khan

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Membership to the Sufi Movement in Australia is open to all. If you find yourself drawn to the ideals

of universal spiritual brother-and-sisterhood, you may be interested in becoming a member.

The Sufi Movement in Australia offers an annual Sufi summer retreat, classes in centres around

Australia, and a quarterly newsletter. In addition, members are affiliated with the

International Sufi Movement, its teachers and activities.

Annual Membership FeesSingle-$75

Family-$100

Please contact the treasurer for more details (see the back page for contact details)

What’s in the August issue?

SMUDGE DRAWING ON FRONT COVER OF TALIBAH & SAL: Yaqin Hull

ROSE IMAGE ABOVE: June Buchanan

Contents

Spirit Matters - August 2014 - Volume 18 - Issue 2

Attendees of the Winter Retreat, Melbourne, 2014.Image supplied by Sal Lolicato

3 Letter from Nuria, your National Representative4 Sacred Reading: Forgiveness – Hazrat Inayat Khan5 Reflections on Winter Retreat, June 2014 – Devaki Diana Muller 6 Readings on Light: Universal Worship – from Azad Roddy Daly7 Fire Blessing: Universal Worship – offered by Azad Roddy Daly8-10 Homily on Light: Universal Worship – by Azad Roddy Daly11 Expansion and Contraction – selected quotes from Azim Murray Smith11 Silence and Breath – by Nuria Irene Daly12 Ramblings of a Seeker – by Talibah Josephine Mavec Lolicato13 Wisdom: Opening Speech at Summer School, 2014 – Murshid Hidayat Inayat-Khan14-15 Spread the Message: Serve Humanity – by Zubin Leonie Shore15 I Taste a Liquor Never Brewed – by Emily Dickinson16-18 Cenerentola or Cinderella: Part 2 of 3 – Nuria Daly18 Prayer for Peace19 In Memoriam: the Witteveen family20-21 Sign Posts of Allah - Nur Al-Alam 22 Heijarat Retreat – Sydney – 12-16 September 201423 Dargah Retreat – New Delhi – 6-13 November 201424 Contacts

Beloved Sisters and Brothers

Letter from Nuria, your national representative


These last few months have been all about the Winter Retreat for me. At first I felt rather stuck and disconnected, but something happened which took me to an inner place where everything I read led to a space where the retreat was ‘cooking’, so to speak. The retreat was on Gratitude, Forgiveness and Light, and these topics really became part of a larger feeling of connectedness. I knew that I wanted the retreat to become an ‘Intensive’ and for it to be a deep experience for everyone. Winter is the time for going inward anyway.

Everyone was supplied with a notebook and pen, so they could journal their experiences. The first exercise was to list all the things we had to be grateful for – both good and bad. Sometimes ‘bad’ things happen that propel us into a new way of being – everything happens for the best. Following this we walked the labyrinth (with Murshid in our hearts) feeling gratitude for the things in our lives. That first night of the retreat was the longest night of the year, and so we also had the Winter Solstice to celebrate. The coming of the Light and, in this context, the New Year. The Wazifa for gratitude is Ya Shakur – simple gratitude and a following of the Divine Light, which you have received, back to its source. We thought of letting go of things past in preparation for this New Year. Letting go is part of the process of forgiveness. Murshid talks of ‘forgetting’ but I interpret this as a kind of letting go. The teaching on Forgiveness is included in this issue of the Newsletter and is a wonderful teaching.

In the early years of our Winter Retreats we used to have a fire ritual, so this year we evolved it quite a bit. Everyone made a list of things that they really needed to let go of. There is a fireplace in a utility building in the grounds of Amberley. The weather was cool but dry, so we gathered up sticks, found logs and material for the fire on our way to the ceremony. We then got a fire going and Sal smudged

and purified us all with a wonderful sage smudge. As we chanted Ya Nur in a circle around the fire, everyone moved to cast their list on the fire and to let go and purify the past. This was very moving and there were many tears. Having done this there was a second list which many had made; this list was for our prayers and wishes for the coming year. These we also sent up to the Light with some wonderful Frankincense added to the coals of the fire.

Afterwards we had a meditation and a walking Zikar.

On the Sunday there was a Universal Worship on Light, and in the afternoon Chromatic Zikar as well as the Wazifa Ya Ghafur on Forgiveness. On the last day we chanted the Wazifa Ya Chafur, Ya Shakur with the music we usually use for Ya Sami Ya Bashir; this had been suggested by Bhakti. This was lovely and brought it all together. It is interesting that both these Wazifas contain ‘ur’ which is the root for Light.

So by the Monday afternoon many things had been resolved, healing had happened and I felt that we were happy and at peace.

The next Winter Intensive has been booked for a similar weekend in 2016.

We will be away in Ireland and Spain from 20th July so we won’t be here when this newsletter comes out. I hope your winter has been a meaningful one. I know some of you have been in Europe and attended retreats there. A retreat is really that – a place we can go to, both inner and outer; a place where we can grow, develop and evolve. We will return on 8th September in time for the Hejirat retreat.

So don’t forget our next retreat in Sydney in September.

With love to you all,

Nuria

IMAGES ON THIS PAGE:from Sal Lolicato

Sacred Reading: Forgivenessby Hazrat Inayat Khan


These passages have been taken from Gathas II

Forgiveness

They say ‘Forgive and forget’, which is very expressive of the process of forgiveness. It is impossible to forgive unless you can forget. What keeps man from forgiving his fellow man is that he holds the fault of another constantly before his view. It is just like sticking a little thorn in one’s own heart and keeping it there and suffering the pain. It may also be pictured as putting a drop of poison in one’s own heart and retaining it until the whole heart becomes poisoned. Verily, blessed are the innocent, who do not notice anybody’s fault, and the greater credit is to the mature souls, who, recognizing a fault, forget it and so forgive. How true are the words of Christ, ‘Let those throw a stone who have not sinned.’ The limitations of human life make man subject to faults. Some have more faults, some have less, but there is no soul without faults. As Christ says, ‘Call me not good.’

Forgiveness is a stream of love which washes away all impurities wherever it flows. By keeping this spring of

love which is in the heart of man running, man is able to forgive, however great the fault of his fellow man may seem. One who cannot forgive closes his heart. The sign of spirituality is that there is nothing you cannot forgive, there is no fault you cannot forget. Do not think that he who has committed a fault yesterday must do the same today, for life is constantly teaching and it is possible in one moment a sinner may turn into a saint.

At times it is hard to forgive, as it is hard to take away the thorn that has gone deep into one’s heart. But the pain that one feels in taking away the thorn deepest in the heart is preferable to keeping the thorn in the heart constantly. The greater pain of a moment is better than the mild pricking going on constantly. Ask him who forgives what relief there is in forgiveness.

Words can never explain the feeling of the heart when one has cast out the bitter feeling from one’s heart by forgiving and when love spreads all over within oneself, circulating like warm blood through one’s whole being.

The Training of the Ego: Forgiveness

In order to learn forgiveness man must learn tolerance first. And there are people whom man cannot forgive. It is not that he must not forgive, but it is difficult, beyond his power to forgive, and in that case the first thing he can do is to forget. The first step towards forgiveness is to forget.

It is true that the finer the man is the more he is subject to be hurt by the smallest disturbance that can produce irritation and inharmony in the atmosphere. A person who gives and takes hurts is capable of living an easy and comfortable life in the world. Life is difficult for the fine person, for he cannot give back what he receives in the way of hurt, and he can feel it more than the average person.

Many seek protection from all hurting influences by building some wall around themselves. But the canopy over the earth is so high that a wall cannot be built high enough, and the only thing one can do is to live in the midst of all inharmonious influences, to strengthen his will power and to bear all things, yet keeping the fineness of character and a nobleness of manner together with an ever-living heart. To become cold with the coldness of the world is weakness, and to become broken by the hardness of the world is feebleness, but to live in the world and yet to keep above the world is like walking on the water. There are two essential duties for the man of wisdom and love; that is to keep the love in our nature ever increasing and expanding and to strengthen the will so that the heart may not be easily broken. Balance is ideal in life; man must be fine and yet strong, man must be loving and yet powerful.

IMAGE ON THIS PAGE:from stock images

Reflections on Winter Retreat, June 2014

by Devaki Diana Muller


Thankfulness, Forgiveness and Light seem to go very much hand in hand, and we especially noticed this in our Winter Retreat in Amberley , June 20 – 23rd 2014.

We started working with Gratitude, ‘Shakur’:

The person who is thankful and contented and appreciative of all that befalls him in life develops the sense of goodness. The more appreciative he is, the more thankful he becomes and the more he receives. Thankfulness and appreciation inevitably attract more of their like to themselves.

As we listened to Murshid’s words, walked with Murshid on the labyrinth, and moved inwards to our thoughts, feelings and emotions, we came to realise our blessings, be they ‘good‘ or ‘bad’. For, as in the Yin/Yang symbol, there cannot be all good without bad and vice a versa. In looking at the whole there always has to be a balance of both the ‘Jelal’ active/masculine and the ‘Jemal’ receptive/feminine in creation.

This then led us naturally and beautifully into repentance and forgiveness, pulling us all the time towards our own heart, that is the love of God.

With our many prayers and practices of purification and remembrance – zikar, wazifa and fikar – along with our contemplative and meditation sessions, we were preparing for the return, not only of the physical light but internal light of ‘nur’.

‘Allah is the Light of the heavens and the earth. All existence, knowledge, thought and feeling come from that light and are in fact nothing but that light.’

And speaking of ‘Noor’, we were very pleased and excited to have our Beloved sisters Noor and Asuda with us on Saturday and for their sharing and caring. As applies to all who joined us in this Retreat and for those who had crossed the seas, flown the currents of the air and traversed the miles on the ground, we are grateful.

Sunday not only brought us the light, but Universal Worship. The light of all those candles, blending and enhancing our light, was beautiful to behold, especially with the beautiful rays of the sun filtering in on all of us and on our altar of Divine Light.

And on the last day, with the wild winds, counting our blessings, letting go, cementing friendships and wishes abounding we prepared to return to our ‘worlds’ albeit with tiredness, a little sadness and anxiety, but with hearts full of hope and gratitude for the next steps on our path.

As an aside, I would like to share a practice of Nuria Sabato’s that seemed to tie together the whole retreat for us. I came across this practice some time ago, and had

been using it for the comfort it brought me of releasing neck and shoulder tension, especially before zikar, but maybe without realizing its true spiritual significance. I am writing it here, paraphrasing Saadi’s book on the 99 Names and Nuria Sabato’s meditation.

As you stretch your head and neck upwards, saying ‘Ya Ghaffar’, we are releasing restrictions, or constrictions we are feeling with regards to the self or another into the heat and fire of Unity.

As we then lower our head and neck saying ‘Ya Ghafur’ we are releasing these constrictions and tensions that we often hold rigidly and unconsciously into the light of the ‘intelligence’, or what is known, and into the darkness of what is unknown.

These two aspects of ‘forgiveness’, the forgiving of wrongs etc., and the hiding of faults from the realms of spirits and angels and of our fellow mam and woman, and even from ourselves at times, helps us not only to alleviate our sufferings but also our conscience.

Then with the movement to the right, saying ‘Ya Tawab’, we stop what we are doing, softening within, transforming and allowing our heart to return to the right rhythm in time with the heart of the Beloved. With the sound ’b’ as a release, let go into this Unity.

Finally with the movement to the left saying ‘Ya Afuw’, we blow away all that we don’t need that is sitting on the surface of our heart, like blowing away the ashes of a fire.

This tied in perfectly with our ‘fire ritual’ on Saturday afternoon, and the coming of the winds on Monday morning, blowing a gale, helped us forgive, repent and pardon.

In gratitude for such a deep and meaningful retreat.

‘Ash Shakur’

IMAGE ON THIS PAGE:Retreat participants - from Sal Lolicato

Universal Worship on the topic of LightReadings from Azad Roddy Daly


We read from the Hindu Scriptures:Bhagvad-Gita. Nature. The enjoyer and consciousness. Text 18.He is the source of light in all-luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge.He is situated in everyone’s heart.

We read from the Buddhist Scriptures:The Gospel of Buddha. XLI. The Goal.The rational nature of man is a spark of the true light; it is the first step on the upward road.But new births are required to ensure an ascentto the summit of existence, the enlightenment of mind and heart, where the immeasurable light of moralcomprehension is gainedwhich is the source of all righteousness.

We read from the Zoroastrian Scriptures:Ahura Mazda’s First Thought blazed into myriads of sparks of light and filled the entire heavens. He Himself, in his Wisdom, is the Creator of Truth which upholds His supreme Mind. O Ahura Mazda, You are eternally the same, further these Powers through Your Truth…Thus whatever acts I may perform in the future, and whatever deeds were performed in the past, and whatever is precious in the eyes of the Good Mind – such as the light of the Sun, the glittering dawning of the days – these are for Your praise and adoration through Truth, O Mazda Ahura

We read from the Jewish Scriptures:Psalm 18: 28.You, O Lord, keep my lamp burning; my God turns my darkness into light.Psalm 27:1.The Lord is my light and my salvation whom shall I fear?The Lord is the stronghold of my life of whom shall I be afraid?

We read from the Christian Scriptures:Mathew 5: 14-16.You are the Light of the world. A city on a hill cannot be hidden.Neither do people light a lamp and put it under a bowl.Instead they put it on its stand,and it gives light to everyone in the house.In the same way, let your light shine before men,that they may see your good deedsand praise your father in heaven.

We read from the Scriptures of Islam:Sura 24.Allah is the Light of the heavens and the earth. His light is like a niche wherein is a lamp: The lamp enclosed in glass:the glass, as it were a, shining star. From a blessed tree, the lamp is kindled The olive, neither from the Eastnor from the West, Whose blessed oil would well-nigh shine out, even though flame touched it not:It is Light upon Light! Allah guideth, whom He will to His light and He sets forth parables to men: For Allah is the knower all things.

We read from Gayan (Ragas):How shall I thank Thee for Thy mercy and compassion, O King of my soul? What didst Thou not onto me when I was walking alone throughthe wilderness, through the darkness of night? Thou camest with Thy lighted torchand didst illuminate my path. Frozen with the coldness of the world’shardess of heart, I sought refuge in Thee,and Thou didst console me with Thine endless love. I knocked at Thy gate at lastwhen I had no answerfrom anywhere in the world,and Thou didst readily answerthe call of my broken heart.


Universal Worship on the topic of LightPrayer offered by Azad Roddy Daly

Before Universal Worship at the Winter Retreat, respects were paid to the Wurrundjewri people with a candle placed on a side altar and the words: ‘I would like to pay homage and offer respect to the Elders and people of the Wurrundjewri People on whose land we stand today’. The Indigenous Prayer below is taken from the Interfaith Centre Website (http://www.interfaithcentre.org.au/).

Fire Blessing

An ancient prayer – 40,000 years old – handed down through the Aboriginal culture and translated into the English language. It is a gift from Burnum Burnum to Helen Summers.

May the fire be in our thoughtsMaking them true, good and just, May it protect us from the evil one.

May the fire be in our eyes;May it open our eyes to share what is good in life.We ask that the fire may protect us from what Is not rightfully ours.

May the fire be on our lips, so that we maySpeak the truth in kindness; that we may serveAnd encourage others.May it protect us from speaking evil.

May the fire be in our ears. We pray that we may hear with a deep, deep listeningSo that we may hear the flow of water, And of all Creation. And the dream.May we be protected from gossip and from thingsThat harm and break down our family.

May the fire be in our arms and hands,So that we may be of service and build up love. May the fire protect us from all violence.

May the fire be in our whole being – In our legs and in our feet, Enable us to walk the earthWith reverence and care;So that we may walk in the ways of goodness and truth And be protected from walking away from what is truth.

IMAGE ON THIS PAGE:from Google images


Universal Worship on the topic of LightHomily by Azad Roddy Daly

Beloved Brothers & Sisters,

Welcome to this Retreat and thank You for the efforts you made to get here.

Before I begin to address the topic of Light, I would like to quote Murshid Nawab’s remarks on the Inner Self at last year’s Summer Retreat. He said:

We are stumbling around in ignorance. It’s often described as being in the dark. Maybe some of you have had that experience? A feeling that you just did not know where to turn, and if you go into a strange room, you don’t even know what’s in the room. You can’t see! How are you supposed to know what to do? Well the heart is meant to be our lantern, and there can come a moment in one’s progress where light begins to shine out from the heart. Both light of understanding – and that’s already something – but even a light that one is aware of in a physical sense…What I mean is that there comes a kind of radiance, or that there can come a kind of radiance, that helps one to discern what is – what’s going on – what should I do – what step is appropriate, what would not be appropriate and so on.

Please keep these words in mind as we address the subject of light in this Homily.

This is a very special time of the year as it is the Winter Solstice. This particular time of year has been celebrated down throughout the ages; in fact, indeed for many thousands of years. Why is this? Is it just because of superstition, fear, or awe? Do we have any evidence of this – yes we have. But could we say that there is, and always has been, a sense of ritual or forms of worship, or salutations, to a Divine Being or to a Divine Ideal! Around this time of year as well.

In Ireland there is a very famous tomb, amongst others, called Newgrange. It was built over 5,000 years ago (circa 3,200 BC) so it is older than the Pyramid of Giza (by 500 years) or Britain’s Stonehenge (by 1000 years). Newgrange was built by people of the Neolithic Age which we are led to believe were little better than savages and yet once the archaeologists began to uncover this massive tomb they found some extraordinary things.

They found a 19 metre long passage which leads to an inner chamber with a corbelled roof. In the centre of this chamber was a large bowl (which contained or was thought to contain some human bones). But the really extraordinary thing was at the beginning of this passage on the outside of the tomb was an opening which is called a light box or a roof box. On the winter solstice, between the 19th and 22nd of December, a narrow beam of light penetrates the floor of the passage and slowly moves or extends up to the chamber until the whole chamber is dramatically illuminated. It takes about 17 minutes for the whole event to complete. It is a very moving experiencing and I have heard modern sophisticated people say that their hair stood on end when they witnessed this event. We have been there on three occasions during the Northern Hemisphere Summer, and have been witness to a simulated, or artificial, lighting of the passage way and tomb, and despite the artifice it is a very profound experience.

These ancient people put such effort into this tomb. It is calculated that over 250,000 tons of earth and stone were used in its construction. Some of the stone has been shown to come from an area about 20 kilometres NE from this site. How they transported these is a mystery given that the island would have been heavily wooded at this time. But it does clearly demonstrate just how much importance was attached to this particular site and at this particular time of the year when the light was minimal i.e. the shortest day of the year. So even if we journey back these thousands of years, we can see evidence that even then – 5000 years ago - light was of supreme importance to that particular Neolithic race.

IMAGES OF NEWGRANGE ON THIS PAGE:from Google images


Universal Worship on the topic of Light

Now, let us look to what have we have just witnessed in our Universal Worship ceremony with regards to light?

Well, our Universal Worship began with the entrance of three Cherags – the meaning of the title Cherag means Light Bearer. One of these Light Bearers then took the taper and lit it from the candle that symbolises the Divine Light!

Then taking this representation of the Divine Light they lit each of the six candles, whilst acknowledging the names of a major world religion.

The seventh Candle represents the Spirit of Guidance and one could say that this expresses the hope that the light of knowledge, tolerance and forgiveness will spread through this universal world and bring peace and harmony to all the various races and diverse communities throughout this world. So all the emphasis was on light!

This now brings me to religion, and following on from that to Spirituality.

But perhaps, before this, we should briefly mention the difficulties that we face in trying to comprehend or have some understanding of the task that we are facing given the limitations of our intellect and our language. I’ll read the first paragraph of the Four States of the Absolute; It reads:

‘”The world was created out of darkness”, says the Koran’; and then Murshid goes on to say ‘this darkness may be explained as the Unknown, the Unseen, as that which is beyond human perception and imagination and explanation; as the state of existence which language fails to describe. The knowers have spoken of One Only Being; the absolute; omnipotent and omnipresent; nameless; formless; birth less and deathless; while the mystics speaks of a perfect restful and peaceful state –it is this background of the universe that is meant by the word darkness, the beginning and end of all.

So whilst trying to grasp this imponderable statement what do we mere mortals look to? We see Light as a symbol or a means of trying to come to some limited understanding of the inexplicable. We could, perhaps, see this as a first, tiny, faltering step; and as we have just heard, this symbolising of light has been widely recognised throughout the world, as we will hear when we look at some of the readings from the World Scriptures

In Genesis, in the Christian Bible, we find right at the beginning in the first verse that God said:

Let there be light and there was light. And God saw that the light was good and God separated the light from the darkness.

And as we have heard in today’s reading from Matthew that light continued to hold a special place in the Christian tradition:

You are the Light of the world…Let your light shine before men, that they may see your good deeds and praise your father in heaven.

We also heard from the Koran, the beautiful Sura: ‘Nur’. Here again is an illustration of the importance attached to Light – not just as a metaphor but as a direct manifestation of the Divine Presence. This Sura reflects the universality of the Light of the Divine Presence when it says:

The olive that comes from a blessed tree is neither from East or West and that its blessed light will shine forth even though (or despite) that flame has touched it not – it is an eternal flame, because it is Light upon Light!

This is powerful and beautiful imagery.

If we then look at Murshid’s Prayers, which are in our daily practices, we find many numerous references to Light. And if you haven’t noticed these, then please allow me draw them to your attention so that you can emphasise these, when saying them, for the remainder of this retreat:

In the Saum we say:

Illuminate our souls with divine light

and

Pour upon us thy Love and thy Light

In Salat:

The divine light and the spirit of guidance

RETREAT IMAGE ON THIS PAGE:from Azad Daly

Homily continued from page 8


and again in the Salat:

Let the star of divine light

Shining in thy heart be reflected

In the heart of Thy devotees

In Khatum:

Disclose to us Thy divine light

Which is hidden in our souls that we may know and understand life better.

The Nabi begins:

A torch in the darkness

and later on we say:

Thy light illuminateth my life’s path

and finally in the Rasul:

The sun at the dawn of creation, the light of the whole universe

So you can all see the importance that Light has been to human kind throughout – not centuries – but for thousands of years, so much so that it features in our common speech – such as the light dawned on … or perhaps we could throw some light on … and of course there are common speech examples on the absence of Light, such as we were kept in the dark and weren’t aware of what was going on. Or

Murshid Nawab’s example at the start of this homily. And I’m sure that there are dozens of more examples!

So Light, to state the obvious, can be seen as a throwing off of ignorance and an illumination of our mind, or much more importantly of our soul, our Inner Being.

And the beauty of Light is that it visible everywhere. If we were to keep ourselves in a state of mindfulness with regards to light, then, from the moment we open our eyes in the morning we could see Light as a Gift, or indeed as the Presence of the Divine Being.

We are told that we are never alone, that ‘God is closer to us than our jugular vein’.

How easy, How wonderful, it could be, perhaps, if we take away from this Retreat the concept that the Light that surrounds us every day, which many of us take for granted, is instead a manifestation of the Divine Essence. Just think that if we ever feel lonely, despondent or even discouraged then we just have to put ourselves into this state of mindfulness and appreciate how fortunate we are to exist on this earthly plane. Just remember Murshid Nawab’s remarks at the Summer Retreat, which I quoted at the beginning of this homily. ‘Your heart can be your light, and is your lantern on this path that we tread.’

As we say in the Salat every day – ‘Thy Light is in all forms, Thy love in all beings’. God, indeed is closer to us than our jugular vein. He envelops us!

Amen

Universal Worship on the topic of LightHomily continued from page 9

Prayer for Peace in the world was written by Hazrat Inayat Khan. It is a prayer read by Universal Sufis in times of world strife.

O Thou, the almight Sun, whose light clears away all clouds,We take refuge in Thee, king of all men, God of all deities, Lord of all angels. We pray Thee, dispel the mist of illusion from the hearts of the hearts of the nations and lift their spirits by Thy all-sufficient power. Pour upon them Thy limitless love, Thy ever-shining light, Thy everlasting Life, Thy heavenly joy and Thy perfect peace. Amen.

IMAGE ON THIS PAGE:from Google images

Expansion and ContractionSelected quotes by Azim Murray Smith

IMAGES ON THIS PAGE:Retrieved from Google Images.


‘It was easy to love God in all that was beautiful. The lessons of deeper knowledge, though, instructed me to embrace God in all things.’

Saint Francis

‘Regarding Al Basit , the Expander, expansion in all things is a very appealing thought, but this wazifa is usually balanced by Al Qabid , the restrictor or constrictor. The point is that not just the parts of life we like but ALL parts of life come from God, both the expansion and that which prevents the expansion. As a regular practice Basit should be balanced, and when it is, the two together give the possibility of a beautiful humble acquiescence to the Divine Will.’

Nawab Pasnak

‘Ah Love , could Thou and I with Fate conspire

To grasp this sorry Scheme of Things entire

Would not we shatter it to bits, and then

Remould it nearer to the Heart’s desire.’

Omar Khayyam

‘Give all you have, and take all that is given to you.’

Hazrat Inayat Khan, The Gayan

Silence and Breath

by Nuria Irene DalySilence

It’s noisy out here as I do my Practice.

The birds are raucous and loud in the nearby trees.

There is even a strange call amongst them, which could be an exotic caged bird nearby.

The children in the school playground across the road shout and call in their break.

The neighbour is using an angle grinder.

The wind rustles in the branches of the large trees and make the wind chimes sing a melodious song.

I sit with the sound swirling around me like an auditory tornado but here in the still centre there is nothing – a nothing full of peace and harmony.

It is a safe place full of beauty where our practices lead.

‘This is not my mind, this is the Mind of God.’

Our Mind is of one Mind, as our heart is of one Heart.

Breath

Be relaxed in your breathing. Don’t strain.

Be relaxed in your Being, don’t try to be – anything! Breathe out as if it was your last breath and relax into ‘no breathing’.

Then the breath breathes itself.

So easy to ‘hold’ the breath out this way.

Then we can achieve that still, peaceful centre in the eye of the storm.

Spiritual experiences and ‘highs’ can be so distracting – better not to have them.

We are told that they nail us to the stair that we are ascending and we can progress no further.

We know we are progressing when we feel deeply the Love, harmony and Beauty of our life and path.

Choegyam Trungpa Rinpoche says ‘Enlightenment is the ego’s ultimate disappointment.’


Ramblings of a Seekerby Talibah Josephine Mavec LolicatoWinter solstice June 2014

Now the days begin to lengthenMorning mist rises aboveThe high waters of the YarraCloaking the eucalyptus Siphoned towards the warmth of the sunAhead is the longest night of the yearA change in the quality of that darkness

The water is deepGoing down

Down towardsThe lightLightnessMystery

The light of the crystal scans my bodyWhimpers in dark cornersSheds a tear in the trauma unitGiggles with the childBows to the mother and the fatherFeasts at Holy Wisdom’s tableSmiles with dancer, singer, artist, creatorReaches out to the FriendSo many rooms …Nur Nur NurTowards manifestationMunawwir Munawwir MunawwirThe light journeys out into the worldA wazifa is like medicine

Ego pulls screams tugsDon’t forget meDon’t let me go

The windThe wind

The child of heaven

Hollowed burned scourged am II am what you have been

What are you without me?

The windThe wind

The child of heaven

There I am on your boundariesWho will keep you safe?

Breathe In … Breathe Out

The windThe wind

The child of heaven

Body Spirt MindWorking togetherHere is a sharp pain in my left hipA sensationMy body speaking to meListen nowIgnore me at your peril!The sensation stirs a feelingDrawn, my muscle tinglesA zephyr whispers to my heartA spark of spirit stirsOk what is going on there?Mind here!Let me reflectDelveMake sense of it allArticulate the truthAll shall be revealed.

It is in love that we are born and it is in love that we disappear. Hazrat Inayat Khan

IMAGE ON THIS PAGE:supplied by Talibah Lolicato


Wisdom: Opening Speech at Summer School, 2014by Murshid Hidayat Inayat-KhanThe Message of Spiritual Liberty, which we have the privilege of experiencing in our time, has always been offered to humanity in ways known or unknown, ever since wisdom was wisdom, inspiring the free-thinkers in an interchange of thoughts and feelings, beyond narrow cultural boundaries. Obviously, over the ages, the original Message gets regrettably remodeled in dogmatic theories by power-seekers at the level of idolatry, confusing the converted believers, whereas the original ideals were destined to offer a helping hand toward the realisation of truth, which cannot be the possession of any chosen orientation.

As known from fairy tales, there is a magic formula used in turning base metal into gold. This mystical tale symbolises so specifically the work done, in purifying the mind from the confinement of traditional concepts, which do not necessarily correspond any more to our time, nor could our own pre-conceived ideas ever reflect the universal nature of wisdom.

When Truth falls into the hands of those who think that they know, it is then regrettably confined arbitrarily within rigid forms, and clad in ancestral garbs, perpetuating false illusions which emphasise the specter of fanaticism;

whereas the wise restrain from making a display of speculative definitions of Truth, avoiding thereby confusing misunderstandings.

Physical appearance and psychological qualities are not necessarily descriptive of moral integrity, and false pretense is obviously a confusing example given to those who expect truthfulness. When working on one’s own convictions, every step taken is a reminder of one’s responsibilities toward those who depend upon an example to follow.

We all have an ego; nevertheless, there is also beauty in the heart; and when coordinating these two opposite energies, one is then in harmony with oneself, as well as with others, alike the rose and the thorn, which are both parts of one and the same plant. The rose offers beauty and perfume, whereas the thorn is ugly; yet both are sustained by the same root.

The thorns, which one is expected to vanquish, are those of one’s own ego, which is depressing to one’s self, as well as to others, and they prick deeply into the heart.

Modesty is not necessarily weakness; it is a feeling arising from the living heart, which is secretly conscious of its inner beauty, while at the same time veiling itself even from its own sight. This inspiring attitude is characteristic of the wise, who recognise that both impulses, ego and modesty, are sparks of the all-pervading energy manifesting behind all initiatives.

No experience in life is worthless, and not one moment is really wasted, providing one is wise enough to thoughtfully assemble the main points in past memories. Even in a fall there is a hidden stepping-stone, by which one might rise above one’s shortcomings, discovering thereby, signs of hidden guidance.

Every effort made toward the fulfillment of one’s life’s purpose brings one step by step closer to the ultimate goal, and can be seen as a humble contribution to the fulfillment of the divine purpose, which is in a constant state of formation according to a central theme.

The seed finds the fulfillment of its purpose, reaching deep into the earth as a root, while simultaneously rising above the surface, as a plant, spreading out in full blossom under the rays of the sun.

IMAGE OF MURSHID:Azad Roddy Daly; FLOWER IMAGE: Google Images

IMAGE OF MURAD HASSIL:Private collection


Spread the Message: Serve Humanityby Zubin Leonie ShoreReport on the 2014 Federation of the Message Retreat hosted by the Sufi Movement from 7-10 May at Murad Hassil, Katwijk Netherlands.

The Federation of the Message Retreat was four days of friendship with sixty or so Sufis, many of whom lead eleven of the groups following the Message of Hazrat Inayat Khan. This was the first Federation Retreat I’ve attended, however many of those present had attended all ten, believing that the Message of Unity must be demonstrated by ‘harmony between those in all the rooms in the House of Inayat’.

There was a lot of laughter! Day one began with reports from each group that was represented, and it was wonderful to hear the blessings that continue to flow from the message. In particular Murad Hassil has been declared a national monument in perpetuity, assuring that the special place identified by Hazrat Inayat Khan in the dunes of Katwijk will continue to be marked by the Sufi temple. Murshid Karimbakhsh’s books have been translated into Urdu, and Murshid Shabda and Murshid Saadi spoke about their publications on the Beautiful Names of God, and Murshid Shabda also showed the plans for a magnificent open temple over Murshid Sam’s tomb at Lama, overlooking the Sierra Nevada. During the cool spring days that followed, we shared prayers, lectures, meals, discussions, a play, zikr in the evenings, and a sublime flute, tanpura and tabla concert to assist our digestion on the final evening.

Our Dutch hosts created a climate of generosity and devotion in which we deepened in the message. I’d particularly like to share Murshid Hidayat’s welcome speech, which is very inspiring, and also the story of ‘Tansen’ which was written as a play by Hazrat Inayat Khan, told several times in the volumes, and developed into a radio play by Murshid Nawab. During the retreat I joined

fourteen others in two half-hour rehearsals before we performed this story as a radio play, which fortunately was without mishap, and continues to reverberate in my being.

Murshid Hidayat’s welcome:

Beloved Sufi Sisters and Brothers.

May we keep in mind that Sufism, which means wisdom, is neither a religion nor a cult, neither a doctrine nor a dogmatic institution. Wisdom is revealed in the broader outlook, reaching far beyond pre conceived ideas, with a compassionate attitude when facing the tragic misunderstandings that confuse the earnest followers of religious and cultural traditions.

When communicating with others, wisdom is revealed in the language of the heart, offering a smile to a friend as well as to those whom one dislikes, and even to oneself, as a challenge to happiness. The ‘Alchemy of Happiness’ has always been known in fairytales, where a magic formula is used to turn base metal into gold, symbolising so beautifully the principle whereby deep consideration is given to the importance of transforming one’s own ego into a humble attitude.

Modesty is not necessarily weakness; it is a feeling that arises from the living heart that is secretly conscious of its inner beauty, while at the same time veiling itself even from its own sight.

When one envisions the heart as the Temple of God, one is awakened to deep feelings of humility, which is the golden key to Spirituality.’

Tansen

One day the Emperor Akbar said to his chief singer, Tansen: ‘You are such a great singer and there is such wonderful magic in your voice, I wonder how great your teacher must have been.’ ‘Please,’ Tansen said, ‘never compare me to my teacher, there is no comparison.’ Akbar said, ‘Is your teacher then so great? Is he still alive?’ Tansen said, ‘Yes, he is living dead.’ ‘Where can one find him?’ asked the emperor. ‘I should like to hear him.’ Tansen said, ‘I will try, but I am afraid that his spirit might revolt if he saw that he had to sing before the emperor.’ Then Akbar said, ‘I shall come disguised as your servant.’ Tansen said, ‘In that case, it might be possible.’

Akbar went with Tansen, and after travelling a long way they found this teacher in the mountains, in solitude. Although Akbar was dressed as a servant the sage recognised him; still, the emperor’s humble attitude appealed to him. And then he sang, and both Akbar and Tansen become spellbound; the sphere of the earth was lost from their consciousness.


When they came to their senses they saw that the sage was not there any more. ‘Where is he?’ asked Akbar. Tansen said, ‘He has left this place for ever, fearing that we might come again and trouble him.’ Akbar could not say one word in praise of the music he had heard.

After their return to the palace, one day the emperor said, ‘Tansen, I feel such a longing to hear him again.’ Tansen said, ‘We can never find him again now that he has left that place.’ ‘But,’ said Akbar, ‘I feel so restless, I long so much to hear that voice again. Do you not know that raga which he sang?’ Tansen said that he did know the raga and began to sing it. But when he had finished the emperor said, ‘It is not the same. Why is it?’ And Tansen felt hurt and said, ‘It is because I sing before you, but my teacher sings before God!’

This incident awakened in Tansen’s heart such a feeling of independence that he saluted the emperor and bade him goodbye. He saw that the source of his imperfection was the relationship he had with the court; and he could no longer bear it. And so he left, and the rest of his life he wandered through the country and led a meditative life.

Spread the Message: Serve Humanity

I Taste a Liquor Never Brewedby Emily Dickinson

I taste a liquor never brewed – From Tankards scooped in Pearl – Not all the Vats upon the Rhine Yield such an Alcohol!

Inebriate of Air – am I – And Debauchee of Dew – Reeling – thro endless summer days – From inns of Molten Blue –

When ‘Landlords’ turn the drunken Bee Out of the Foxglove’s door – When Butterflies – renounce their ‘drams’ – I shall but drink the more!

Till Seraphs swing their snowy Hats – And Saints – to windows run – To see the little Tippler Leaning against the – Sun –

Offered by Ananda Bernadette Hogan

IMAGES ON THIS PAGE:Retrieved from Google Images.

Cenerentola or Cinderella: Part 2 of 3by Nuria Irene Daly


In part 1 of Cenerentola, we had left the story just as the Prince had been reminded that he’d forgotten his promise to his daughter. He was on his way to the Grotto of the Fairies to make amends.

The story continues…

‘And behold, there stepped forth from the grotto a beautiful maiden, who told him that she thanked his daughter for her kind remembrances, sent her love and bade him tell her to be merry and of good heart out of love to her. And thereupon she gave him a date-tree, a hoe, and a little bucket all of gold, and a silken napkin, adding that the one was to hoe with and the other to water the plant.’

This was a very symbolic gift. The date by itself symbolises fertility, whereas the tree symbolises the whole of manifestation and the dynamic life, as opposed to the static material life that the Prince was now involved in. The tree also symbolises the feminine principle of nourishing, sheltering, protecting – the supporting aspect of the Great Mother. Clearly the Grotto of the Fairies was a place of ‘worship’ of the Great Mother and it had developed the spirituality of the feminine. The golden bucket for watering the date tree has a depth of meaning. Gold represents the light of the sun, divine power and the splendour of enlightenment. It also represents the uncreated light or Noor – the highest value to be attained. The water to be used to nourish this sacred plant symbolises the source of all potentialities in existence. It is unmanifested like Noor and is the liquid counterpart of Light. It also relates to the Great Mother and the Prima Matria or Great Womb. It is interesting that waters are equated with the continual flux of the manifest world, with unconsciousness, and forgetfulness, given that the Prince forgets all about his daughter most

of the time. Water dissolves, and purifies - washes away and regenerates. The hoe would be used to loosen the soil around the tree so that it can breathe and also to take out the weeds which could grow around the tree and choke it.

‘The Prince, marvelling at this present, took leave of the fairy, and returned to his own country. And when he had given his stepdaughters all the things they had desired, he at last gave his own daughter the gift which the fairy had sent her. Then Zezolla, out of her wits with joy, took the date-tree and planted it in a pretty flower-pot, hoed the earth around it, watered it, and wiped its leaves morning and evening with the silken napkin.’ So Zezolla now has a daily spiritual practice to do and she does this diligently, with care and love. So we need to do our own practices joyously and with mindfulness. I like the way Zezolla even wipes the leaves of the tree, and that she plants it into a pretty flower-pot. There is such love and tenderness in that act. Love, Harmony and beauty are the core of Sufism, so our practice should be contained in something beautiful. Thus we are more able to see the beauty of the world around us. When we look for beauty we find it. Zikar means remembrance (of God) and so Zezolla remembers the Divine Being or Great Mother in her morning and evening practice in a very practical way.

‘In a few days the tree had grown as tall as a woman, and out of it came a fairy, who said to Zezolla, “What do you wish for?” And Zezolla replied that she wished sometimes to leave the house without her sisters’ knowledge.’ When we are totally prepared for our practices and we do them with focus and concentration, in the way Zezolla has done them, our inner tree grows very quickly, so that it can indeed grow to the size of a woman in a few days. That a fairy should manifest out of the tree is not surprising and this could be seen as a manifestation of soul.

There is a story that a friend recounted to me some years ago. She had been very unhappy as she had been abandoned by her Beloved: it seemed that her life had come to a standstill and there would never be any love in it. She was sitting at her desk at work when she saw a beautiful peach coloured rose in front of her and slightly to the left. It opened and out of its centre came a beautiful, shy, delicate ‘fairy’ like spiritual being. She knew that this fairy was a part of herself and that she had to nourish and look after her. She told me that she felt happier right then and that her inner Fairy grew over the years.

The ‘spiritual practice’ that Zezolla was given can be seen in the light of the practices that we, as Sufis do. In our external Zikar we say ‘This is not my body, this is the temple of God’. We have to treat our bodies as the temple of God and so we need to purify ourselves for this. The container should be made clear, clean and beautiful. Then she has to nourish the tree and water it twice a day, just as we should do our practices twice daily. When we dissolve and flow into contemplation after our morning breathing practice it is then that we can be hoeing and weeding. We should look at our actions of the day, just passed, when we

IMAGES ON THESE PAGES:Retrieved from Google Images.


Cenerentola or Cinderella: Part 2 of 3

do our Wazifa contemplating on the Divine aspects such as kindness, forgiveness, patience and gratitude. At the same time we are weeding out negative aspects: perhaps reactivity without understanding another person. Anger, frustration, vanity, self-indulgence, and self-absorption could all be seen as weeds which have to be controlled or mastered.

Murshid’s book The art of personality is a wonderful text for helping us have mastery of ourselves and thus become beautiful human beings. I really like the image of Zezolla wiping the leaves of the date-tree with a silk cloth that she was given, and it makes me think that this is also part of a sacred ritual, perhaps to polish the leaves so the plant can breathe, or perhaps to make the leave or fronds beautiful and shiny or reflective.

Zezolla did not wish for any material things. She only wanted to leave the house without her sisters’ knowledge. The fairy answered, ‘Whenever you desire this, come to the flower-pot and say:

My little date-tree, my golden tree, With a golden hoe I have hoed thee, With a golden can I have watered thee, With a silken cloth I have wiped thee dry, Now strip thee and dress me speedily.

And when you wish to undress, change the last words and say,

Strip me and dress thee.

This seems to be a ritual chant or prayer in that Zezolla remembers and acknowledges her care for the date-tree as a reflection of her care for her inner realm. In this way she can be presented to the world as she would wish to be seen. This means that it is her inner development and insight into herself, by doing her practice, which relates to how the date-tree has developed, and this in turn relates to how she can be presented in the outer world. I imagine that she will have had many trips and adventures into the world and the court before the next stage in the story. She is perhaps practising how to be this new self which is emerging, and which she is keeping secret from her sisters and her family.

Secrecy is very important in our inner work. We are often told not to teach, preach or evangelise to others unless they ask us. Murshid says that we, like Zezolla, should practise being Sufis in our everyday life, and only tell others when they ask why, or how, we are who we are. There would

be a way that Zezolla could transform herself so as to be unrecognised by others, such as a fundamental change in her attitude and bearing. She would not be Cenerentola languishing in the ashes of the hearth. I find it interesting that on her return she reverses the whole process and the date-tree again takes on the inner aspects she has been working on and on the outer she is her usual self.

The story goes on: ‘When the time for the feast was come, and the stepmother’s daughters appeared, dressed out so fine, all ribbons and flowers, and slippers and shoes, sweet smells and bells, and roses and posies, Zezolla ran quickly to the flower-pot, and no sooner had she repeated the words, as the fairy had told her, then she saw herself arrayed like a queen, seated upon a palfrey, and attended by twelve smart pages, all in their best clothes.

Then she went to the ball, and made the sisters envious of this unknown beauty.’

It does not say that she was actually arrayed like a queen and so on but that Cenerentola saw herself not as Cenerentola but as a queen. This reflects an inner queenly attitude and way of being which would not be recognised by anyone in her family. She has become a queen in every way. She rides a palfrey – a most expensive and highly

bred horse used by royalty and the nobility especially in ceremonial occasions. That there are twelve smart pages could represent the complete cycle, the spiritual and temporal order. Twelve is an important number – there are twelve signs of the zodiac, twelve months of the year of which there are six male and six female, twelve hours of each day and night,

twelve days of return to chaos at the winter solstice, and the twelve days of Christmas. The pages thus represent the whole cosmic order which serves her and which she serves.

The introduction to the story says that the whole story is about envy amongst girls, and here again it says that she made her step-sisters envious. I think this misses the point deliberately. These stories were made as secret teachings and so are disguised, but in our own depths we understand

continued from page 16


Cenerentola or Cinderella: Part 2 of 3

without sometimes realising it, the truth contained in the story. That it is really about our spiritual evolution, and that envy can be something which holds us back in our evolution.

‘Even the young King himself was there, and as soon as he saw her he stood magic-bound with amazement,

and ordered a trusty servant to find out who was that beautiful maiden, where she lived.’ So the young King who is Zezolla’s archetypal counterpart recognises her and needs to find her. ‘The servant followed in her footsteps; but when Zezolla noticed the trick she threw on the ground a handful of crown-pieces which she had made the date-tree give her for this purpose.’ The servant has obviously been told to follow her and discover where she lives. We know that Zezolla has been prepared and has a strategy. She knows exactly what she is doing. ‘Then the servant lighted his lantern, and was so busy picking up all the crown-pieces that he forgot to follow the palfrey; and Zezolla came home quite safely.’

If we see the servant as part of ourselves, perhaps as our ego, this shows us that we can easily get distracted by

other things that we consider valuable or important at the time. When we are on the quest for the Beloved, we need to be focussed. Life itself can be so alluring sometimes! When Zezolla got home she changed her clothes, as the fairy had told her, before the wicked sisters arrived. To vex her and make her envious, they told her of all the fine things they had seen. So Zezolla becomes Cenerentola again and ‘takes’ everything her stepsisters have to say to her.

I would imagine that she would be quite interested in how her sisters perceived the whole situation. As women, many of us are in competition with one another and like to boast or put forward our own idea of the world and our place in it. Everyone has their own understanding of the world and often these are quite different from one another. It is through the eyes and ears of the ego that we see and interpret our world, so each of us would understand a situation quite differently. The stepsisters have been to the ball and described what they saw and felt from their own perspective, to someone (Cenerentola) who they see as not worthy, as belonging in the hearth with the ashes of the fire. In our spiritual practice and evolution we come to see the world beyond the illusion of our ego.

This story continues in the next issue: Volume 18, Issue 3 – December 2014


Prayer for Peace

Send Thy peace O Lord, which is perfect and everlasting, that our souls may radiate peace.

Send Thy peace O Lord, that we may think, act and speak harmoniously.

Send Thy peace O Lord, that we may be contented and thankful for Thy bountiful gifts.

Send Thy peace O Lord, that amidst our worldly strife, we may enjoy Thy bliss.

Send Thy peace O Lord, that we may endure all, tolerate all, in the thought of Thy grace and mercy.

Send Thy peace O Lord, that our lives may become a Divine vision and in Thy light, all darkness may vanish.

Send Thy peace O Lord, our Father and Mother, that we Thy children on Earth may all unite in one family.

Amen

In memoriam

SUFI PRAYER FOR THE DEAD:Retrieved from http://www.spiritual-learning.com/message_14/prayers/dead.html

FLOWER IMAGE: June Buchanan


In memory of

Allahbakhsh Willem WitteveenKalyani Lidwien Heerkens

Marit Witteveen

we say this prayer:

O Thou the Cause and Effect of the Whole universe the Source from whence we have come and the Goal toward which all are bound: receive these souls, who are coming to Thee, into Thy parental arms. May Thy forgiving Glance heal their hearts. Lift them from the denseness of the earth. Surround them with the Light of Thine own Spirit. Raise them up to heaven which is their true dwelling place. We pray Thee, grant them the blessing of Thy most exalted Presence. May their lives upon earth become as a dream to their waking souls, And let their thirsting eyes behold the glorious vision of Thy Sunshine.

Amen

Our prayers and loving thoughts are with Freek Witteveen and Murshid Karimbakhsh Witteveen, and their family.


Sign Posts of Allah: Five Elements & Succession of Night & Day

by Nur Al-Alam‘Maulabakhsh said, “The signs of God are seen in the world, and the world is seen in thyself.” These words entered so deeply into my spirit, that from this time every moment of my life has been occupied with the thought of the divine immanence.’- Hazrat Inayat Khan

This idea of extending the subject on ‘Sign-Posts of Allah’ (which I mentioned in my last article in Spirit Matters) came when I was having my lunch a few months ago. The thought came when I was doing the five-element meditation after lunch. I was occupied with this thought of gratitude that Allah, the most Glorious, had never stopped the supply of the five elements – earth, water, fire, air and ether/space – for me since I was born.

Let’s think about some numbers to explore that idea further. Let’s multiply my age (I am 53+ years old) by 365 days of the year. From that you find that I have already lived for almost 20,000 days on this plane. Then if you keep multiplying it by 24 hours in a day, 60 minutes in an hour and 60 seconds in a minute, then you find that I have lived almost 1.7 billion seconds; i.e. I have taken almost 580 million inhalation breaths of oxygen-filled air.

Such a great number thrilled me and I felt the enormous feeling of love and gratefulness towards my creator Allah, the most Merciful. With sheer thankfulness and appreciation of His kindness, I felt that I have been kept alive for that many billions of seconds! Never, ever, has oxygen been stopped for me! On this planet, all the trees keep producing enough oxygen to supply every breath for all of the 7 Billion1 human beings in the world, including me!

So, that beautiful thought reminded me of the Qur’anic verse, where Allah, the most Glorious, said: ‘Wa Rahmati Wasi’at kullu Sha’in – my love and compassion encompass everything’2; we are actually immersed in the ocean of mercy and love. We are wrapped up in the ocean of mercy. Oxygen is only a little tiny example of one of the essential ingredients, one of the vital items of our life, our breath, which is also called ‘Nafas Al-Rahman’ (Breath of the Merciful, by Ibn Arabi).

In our breath, water is also present; in addition to the Air element. We all know that two-thirds of our body fluid is water, in the same way as two-thirds of our planet Earth is filled with the oceanic waters. I was fascinated with the thought that in 53+ years of my life, the supply of water to my body has never stopped. Allah gave it to me free of cost. Allah says, in the Quran, if you try to count my blessings, you will not be able to complete it3, even if you continue that counting task throughout your life.

Thus the goodness that Allah provides to us is countless. Allah’s mercy is countless. Infinite mercy from Allah is constantly flowing through to us.

After water, let’s think about the Earth element. I was awestruck with the thought that in 53+ years of my life, the Earth was never removed from under my feet. The Earth was always there to support my feet, and my body. Since my birth, I was sitting on it, walking on it, resting on it. The Earth has never been taken off me, my feet, my body.

Now if you look at the Fire element, you can find that it, too, is verily present in every human body. My body has this normal temperature of 98.4 Fahrenheit. It was there since I was born. How would that constant temperature always be maintained if Fire was not there to produce the heat or calories that my body needs to maintain the ideal healthy level of that temperature? So without that Fire element, my body could not survive. (Also we should not forget the contribution of the Fire element in producing light; or how much light and darkness influence our life and our body. More details to be covered later in this article.)

Now let’s think about the final element, Ether or Space. I was enthralled to think that Allah gave me space when I was born (my place on the Earth, amongst everything and everyone). Rabindranath Tagore said: ‘Akash Vora Surya Tara Bishwa Vora Pran, Tahari Majkhane Dieyacho More Sthan, Bishaya Jage Amar Pran – I am in the Zen garden, Full of Sun, Moon and Stars with a Universe of all pervading life, I am amazed; I got a place in that garden.’ That song exactly says what this theme is about. Allah gave me the space in this Universe and supplied these five elements free of cost. For my food, maybe I have to earn money or I can work in the field to plant the seeds. But once I have planted the seeds, I have no power to make it to grow (to produce the fruits or grains I need). So it is Allah who makes the plants grow.

With all those considerations, in these 53 years of my life, in billions of seconds – Allah’s mercy has never ended for me. These five elements have never stopped. Allah gave me, in infinite quantities, and continues to give until the minute I’ll leave this plane.

So as Maulabakhsh, the grandfather of our Murshid, said: ‘The signs of God are seen in the world, and the world is seen in thyself ’. Five elements are seen in the world and also seen in the body. They are sign posts, as we can see the glory of Allah through those five elements. We do not exist unless those five elements exist. In other words, we


exist because Allah exists. La Maujuda il-al-Allah, nothing exists except Allah. We see His presence through those five elements.

We can see ‘Ya Haiyyo – Oh all Living’ in us and every human being. We see ‘Ya Khaliqo – Oh Creator-in-Continuity’, when we see our individual self or anything, because the Quran says: ‘Every moment God is manifesting4’, God’s glory is manifesting every single moment. When we feel love, we feel ‘Ya Wadud – Oh all Loving’. We see an image of Allah everywhere. Everything we see, feel or experience are nothing but attributes of Allah in one or the other forms.

In my opinion, that’s how Allah’s mercy, Allah’s Beauty, is manifested in everything. The thought that seeing or realising that Allah’s mercy is upon us can be a guiding sign post of Allah. Let’s feel at home with such a thought and celebrate to sustain and entertain such a thought, with the constant practice of Shukr or thankfulness.

Sign-Posts in Succession of Nights and Days

Now let’s discuss Light and Darkness, as linked above with the Fire element. Let’s ponder on the Qur’anic verse, 3:190: ‘Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages (signs) for the people of Hearts (i.e. those who are endowed with insights).’

The Qur’an speaks in metaphors. To illustrate the metaphor of the Sun, the Earth and the Moon, I would like to cite a quotation from two great Sufi and philosophers: one, the 12th Century Sufi Al-Ghazzali and the other, the 13th century Sufi Mawlana Rumi. Both of them said: ‘Everything in the world of Seen has a Root in the world of Unseen.’

I was inspired to think that the Sun in the world of the seen is the representation of the Divine Sun in the world of the Unseen. In the same way, the Moon is the representation of the Divine Moon, the Spirit of Guidance, reflecting the light of the Divine Sun.

The Earth is the representation of a Human Being. Like the physical sun, the Divine Sun never stops sending its rays towards the Human Being (Divine Earth). Humanity is constantly receiving rays from the Divine Sun. The way Earth’s own shadow brings the darkness to itself, causing us to experience the night, in the same way the human ego creates the darkness or shadow in the human Heart. That’s how a human creates the darkness in him/herself. When Earth is caught in the darkness of the night, it needs the moon to reflect the light of the sun so that inhabitants

of Earth can be shown the way. In the same way, when the heart of a human is clouded by the darkness of his/her ego, then he/she needs the Divine Moon, meaning the Spirit of Guidance, like Rama, Krishna, Shiva, Buddha, Moses, Jesus and Mohammad. As Hazrat Inayat Khan said, Heart is the seat of the soul. If the heart is clouded by the darkness of ego, the soul is veiled from the rays of the Divine Sun. That is when we need to be guided by the Divine Moon. This why, I suppose, in Hazrat Inayat Khan’s Salat Prayer we pray: ‘(Thou) speakest the Word that is put into Thy mouth, as the light filleth the crescent moon’.

Since a full moon represents a spotless Heart, many Sufis, including Hazrat Nizam Uddin Aulia, prescribed his mureeds to fast on the days when there is corresponding full moon nights. This idea was supported by sayings of the Prophet Muhammad to fast on ‘White Days’5.

So let’s pray to our Beloved Lord, Almighty God, to guide us towards the ‘Sign Posts’ so that we can be inspired to cleanse our hearts in order for us to continue to receive the constant rays of the Divine Sun; as our Murshid taught us to pray: ‘Open our hearts towards Thy Beauty, Illuminate our souls with Divine Light’. Let’s also do a constant Shukr practice for the remembrance of God through the feeling of his mercy, through praises of Allah every moment when any of His blessed food or gifts are consumed, especially these five elements, and seek for their balance in health and in our psyche.

Ameen.

Endnotes

1 1 July 2012 world population was recorded as 7B.

Source: http://www.worldometers.info/world-population/

2 Qur’an, 7:146 My Love & Compassion encompasses everything

3 Qur’an, 14:34, Allah’s blessing is countless

4 Quran 55:29, “every day He manifests Himself

in yet another way”.

5 Hadith, ““Fasting three days of each month is fasting for a

lifetime, and ayyam al-beed are the thirteenth, fourteenth

and fifteenth (of lunar months)- An-Nassa’i.”

Sign Posts of Allah: Five Elements & Succession of Night & Day



THE SUFI MESSAGE OF HAZRAT INAYAT KHAN

‘Intuition – the Inner Voice’

A celebration of 104 years of the Sufi Message of Love, Harmony and Beauty in the west.

‘When the ears which open outwardly are closed to the outside world and focused upon the heart within, then instead of hearing all that comes from the outer life, one begins to

hear the words within.’ Hazrat Inayat Khan

4pm Fri 12th September to 12 noon Tuesday 16th September, 2014

At The Chevalier Resource Centre 1 Roma Ave, Kensington, Sydney NSW 2033 (Parking onsite).

The retreat will be guided by experienced leaders of the

Sufi Movement in Australia and include a focus on Intuition and the Inner Voice

Cost: $490 includes retreat, meals, accommodation, linen and parking. For further information please contact:

Zubin 0478 679 533 [email protected] or Hamida - 02 9387 5263 m 0420 302 739 [email protected]

REGISTRATION

To register, please email participant name and contact details to

Zubin [email protected] and you will receive program, map, dietary needs. Please pay deposit $50 by Friday 1 August, full payment by Friday 29 August 2014

to Commonwealth Bank, Brandon Park Branch, Sufi Movement in Australia Inc,

BSB 063 587 Account number 10251994, Payee Reference: Your name.

We look forward to deepening our practice of the Sufi Message with you.


TASSAWWUF – THE ESSENCE OF THE PATH

November 6-13, 2014 An eight-day retreat at the Dargah of Hazrat Inayat Khan,

New Delhi, India UNDER THE GUIDANCE OF MURSHID NAWAB PASNAK

The principal thing in the esoteric knowledge

is to distinguish between reality and individuality. What a person knows of himself is individuality:

what he is generally ignorant of is reality. —

By spirit I mean one’s soul, one’s personality; in Sufi terms the same spirit is called the heart. Success or failure, happiness or unhappiness, all depend upon the condition of the spirit.

—HAZRAT INAYAT KHAN—

This retreat based on Hazrat Inayat Khan’s teaching on Tassawwuf, the essence of the Sufi path, is for mureeds of Hazrat Inayat Khan; some experience with the retreat guide is recommended. Each day involves both group practice and suggested individual exercises. During some portions of the retreat, the discipline of silence will be observed. The retreat is limited to fifteen places. Cost, Registration and Accommodation: The retreat fee is INR48,000/-, or the equivalent, payable upon arrival at the Dargah. To ensure a place in the retreat, participants should provide a proof of ticket purchase; before buying your ticket, please check with us to know if places are still available. The fee includes food and accommodation for ten days (the retreat plus two days extra), staff gratuities, a contribution to the Staff Welfare Fund, and a donation to the Dargah. Additional contributions and donations are of course welcome. Extra days of accommodation can be arranged at a modest cost. Accommodation will be either in the Dargah retreat house or a nearby guest-house. Food and lodging are simple, Indian style, but most rooms have western style toilets. Please note that during the retreat, accommodation can only be provided for retreat participants; those thinking of further travel in India with friends or family should arrange to join them either before or after the retreat. Health and Visas: When planning your trip, remember that all foreigners require a visa to enter India; a simple tourist visa is usually the easiest to obtain. Also, you may wish to discuss your trip with a doctor or travel clinic. Registration and Information: Proof of ticket purchase may be provided by email. Please check with us to see if places are available before buying your ticket. To register, or to request further information about the retreat, please contact Nirtan Ekaterina Pasnak at [email protected] .

NATIONAL REPRESENTATIVENuria DalyPhone: 03 9561 4861Email: [email protected]

VICE-PRESIDENTCelia GennPhone: 07 5494 0724Email: [email protected]

SECRETARYSabura AllenPhone: 08 9533 4658Email: [email protected]

TREASURERAzad DalyPhone: 03 9561 4861Email: [email protected]

INTERNATIONAL SUFI MOVEMENT CONTACTS

GENERAL REPRESENTATIVES24 Banstraat, 2517 GJ The Hague, NetherlandsPhone: +31 70 3657 664Email: [email protected]

GENERAL SECRETARIAT78 Anna Pulownastraat, 2518 BJ The Hague, NetherlandsPhone: +31 70 346 1594Email: [email protected]

SUFI MOVEMENT WEB SITESInternational: www.sufimovement.orgAustralia: www.smia.com.au

REGIONAL CONTACTS AND REPRESENTATIVES

ACTTalibah Josephine LolicatoPhone: 02 6297 5107Email: [email protected]

NSW – NEW ENGLANDKarim and Bahkti ParkhurstPhone: 0429 996950Email: [email protected]

NSW – SYDNEY Hamida JanicePhone: 02 9387 5263Email: [email protected]

NSW – BRUNSWICK HEADSZubin ShorePhone: 0478 679 533Email: [email protected]

QLD – GLASSHOUSE MOUNTAINSCelia GennPhone: 07 5494 0724Email: [email protected]

TASMANIAHabiba AubertPhone: 03 6223 6085

VICTORIA – MELBOURNENuria Daly (details above)

EDITOR, Spirit MattersSakina Kara JacobPhone: 0448 839641Email: [email protected]

Contacts


spirit matters volume 18 issue 2 august 2014

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azad roddy daly8