November 2018 Newsletter
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Elements of Sufism in the Philosophy of the Order: an Examination of The
1 Elements of Sufism in the Philosophy of the Order: An Examination of the Lectures and Writings of Hazrat Inayat-Khan and Zia Inayat-Khan Keenan Nathaniel Field Ashland, Virginia Bachelor of Arts, History, Virginia Commonwealth University, 2015 Bachelor of Arts, Religious Studies, Virginia Commonwealth University, 2015 Associates of Science, J. Sargeant Reynolds Community College, 2013 A Thesis presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Master of Arts Department of Religious Studies University of Virginia December, 2020 Dr. Shankar Nair Dr. Jessica Andruss 2 In 1910, when Hazrat Inayat Khan left India to visit New York and the United States for the first time, he began his journey as a traveling musician, having come from a family of highly respected musicians in Baroda, India. Before long, however, he began publicly teaching a form of primarily Chishti Sufism. The next seventeen years of his life would be spent crisscrossing the Western world giving lectures to thousands of Europeans and Americans in an attempt to spread this philosophical message. This message shifted over those first seventeen years and the subsequent century from one that heavily emphasized specifically Sufi elements of teaching and philosophy to a religious message that placed heavy emphasis on the universal elements that it considered to be the core of all religions. This philosophy is most readily observable and easily understood by studying its current iteration, the Inayattiya, who developed out of a number of schisms and splits in the mid twentieth century and trace their silsila, or spiritual lineage, back to HIK by way of his siblings and cousins, to his son Pir Vilayat Inayat-Khan, and his grandson, the current head, of the Order Pir Zia Inayat-Khan. -
On Inayati Female Visions in Austria: Female Leadership in the Western Sufi Tradition
53 On Inayati Female Visions in Austria: Female Leadership in the Western Sufi Tradition Sara Kuehn and Lukas Pokorny In man We have shown Our nature benign; in woman We have expressed Our art divine. In man We have designed Our image; in woman We have finished it (Inayat Khan 1993: 5). 1. Introduction “I see as clear as daylight that the hour is coming when woman will lead hu- manity to a higher evolution.”1 Revealed four years after his arrival in the West in 1910, this vision reflects the pioneering spirit of the first modern Acknowledgements: This paper is part of a wider ranging interdisciplinary project on sight and visual culture in Western Sufi communities. The research leading to these results has received funding from the Kulturabteilung der Stadt Wien, Wissenschafts- und For- schungsförderung (MA7 – 1007867/16), and we would like to thank the City of Vienna for their generous support. Our sincerest thanks and appreciation to Paul Scade, Mehmet Tu- tuncu, as well as the anonymous reviewers for their comments and helpful suggestions. Above all, we are indebted to Zumurrud Butta and Lisa Malin for their involvement in this project and input throughout the writing phase. Notes on Transliteration and Style: The transliteration of Arabic and Persian terms and names follows the system used in The Encyclopaedia of Islam, third edition (Fleet et al. 2016). Modern personal names are rendered according to the most common usage without regard for the Arabic or Persian derivation of those names. Sanskrit terms are rendered according to the International Alphabet of Sanskrit Transliteration. -
February Issue 2, Vol
Portland Unity Zikr September 12th– Kenton Masonic Lodge February Issue 2, Vol. 20 2017 Sun Mon Tue Wed Thu Fri Sat IRELAND Oct 11—22, 2017 A pilgrimage led by 1 2 3 4 Mariam Baker and Zahira Noor Gill. For info con- 6:30 Mevlevi 7 PM Salem DUP tact Jeri Anne Hampton [email protected] Threshold 7 :30 PM Eugene “May we awaken to the mystery of being here and DUP the quiet immensity of our own presence, and may 7:30 PM Zikr we experience each day as a sacred gift woven Deepening 7:30 PM Friday DUP Portland around the heart of wonder.”~John O Donohue 5 6 7 8 9 6:30 Mevlevi 10 11 PORTLAND- Threshold 7 PM Newport DUP SUFI SATUR- 7:30 PM Portland DUP 7 PM Corvallis DAY Urs of Hazrat Inyat Khan DUP 7:30 PM Friday 2-4:45 PM 7:30 PM Seekers DUP Portland Circle - 5-6 Universal Worship Shadhiliyya Sufi 7:30 PM Hillsboro Order 6:15-7:15 PM 7:30 PM Zikr DUP Potluck Deepening 7:30 PM Zikr 12 13 14 15 16 17 18 7:30 PM Friday 1 PM Mureeds 6:30 Mevlevi DUP Portland 7:30-9 PM Rumi Class w/Kalama 7PM Lincoln City DUP Threshold Poetry evening and Iman 7:30 PM Hillsboro in Montavilla! 7:30 PM Portland DUP 7 PM Salem DUP DUP Contact Fatush 808-347-0731 4-6 PM MOA Turn class with potluck 7:30 PM Zikr for info and Deepening after directions 19 20 21 22 23 24 25 4 PM One Heart 7:30 PM Portland DUP DUP Circle— 6:30 Mevlevi Threshold 7:30 PM Friday DUP Portland 7:30 PM Zikr 7:30 PM Hillsboro Deepening DUP 26 11:45 AM DHO 27 28 Coming Events: 8536 SE Stark, Sufi Sesshin with Leilah Be in Eugene, OR Portland 7:30 PM Portland DUP April 14-16 2017 1 PM Mureeds The Radiant Heart with Leilah & Bodhi Be in Class w/Kalama and Iman Williams, OR June 15-18, 2017 1 PM Inayati Order Mureeds class – Zikr Immersion with Leilah & Bodhi Be in 1505 NW 23rd St Trout Lake, WA July 1-5, 2017 4 PM MOA turn class February 11th next Portland Sufi Saturday at Kenton Lodge, Page 2 Portland, OR. -
Nnn Learning the Elsewhere of 'Inner Space'
nnn Learning the Elsewhere of ‘Inner Space’ The Affective Pedagogy of Post-Secular Sufi Healing in Germany Nasima Selim n ABSTRACT: How is access to the Elsewhere facilitated through affective pedagogy in a contemporary Sufi setting in Germany? This article draws analytical lessons from Inayati healing seminars that took place in the summer of 2013. Participants were instructed to feel the Elsewhere of ‘inner space’ in the material/corporeal realities by attuning to breath, sonic resonance, collective movement, and attentive listening. The affective pedagogy of the teacher extended the spatial-temporal coordinates of the Elsewhere (as framed by Mittermaier) to include ‘fleeting affects’ among its unknown elements. These pedagogic tactics entangled religious and secular life-worlds with aes- thetic and therapeutic traditions. Learning to feel the unknown affects emanating from the Elsewhere in this setting aimed to provide existential resources to cope with the everyday struggles of post-secular life. n KEYWORDS: affective pedagogy, Elsewhere, fleeting affects, Germany, healing, Inayati Sufism, post-secularity Vergesset nicht Do not forget Freunde Friends wir reisen gemeinsam We travel together besteigen Berge Climb the mountains pflücken Himbeeren Pluck raspberries lassen uns tragen Let the four winds von den vier Winden Carry us. Vergesset nicht Do not forget es ist unsere It is our gemeinsame Welt Common world die ungeteilte The undivided ach die geteilte Oh the divided die uns aufblühen läßt That allows us to bloom die uns vernichtet That which destroys us diese zerrissene This torn apart ungeteilte Erde Undivided earth auf der wir On which gemeinsam reisen. We travel together. — Rose Ausländer, “Gemeinsam/Together” Religion and Society: Advances in Research 11 (2020): 105–119 © The Author(s) doi:10.3167/arrs.2020.110108 106 n Nasima Selim Each year, many Inayati Sufis gather for a summer school in a village in northern Germany that lies between Hanover and Hamburg, a few hundred kilometers from Berlin. -
Inayatian Mystical Movement As a Deviant Sect in Contemporary Muslim World
Journal of Education and Social Sciences, Vol. 5, (October) ISSN 2289-1552 2016 INAYATIAN MYSTICAL MOVEMENT AS A DEVIANT SECT IN CONTEMPORARY MUSLIM WORLD Mohamed Mihlar Abdul Muthaliff Senior Lecturer at Faculty of Leadership and Management, Universiti Sains Islam Malaysia (USIM). [email protected] Mob.no: +60192394102 ABSTRACT The paper investigates the Mystical Ontology of Inayat Khan (1882-1927), the Indian Sufi master who presented Universal Sufism to the Western Culture, and established the Sufi Order International in 1920 as an international organization which has more than 100 Centres in the contemporary World. The Purpose of this study is to analyse Inayat Khan’s mystical thoughts that include Non-dualistic concepts such as Manifestation of God, Divine Being and divinity of human soul. The Sufi message presented by Inayat Khan creates contradictions and confusions in the basics and principles of Islam as they are presented in the name of Islam and Sufism. It is primarily based on qualitative and textual research in which an analysis of Inayat Khan’s works is employed as the founding method. It shows further how Inayat Khan systematized Non dualistic ideas and his own in a complex colour symbolism and expounded the monistic concept of God. The paper concludes that Inayat Khan introduced a Philosophy of Non dualism and Religious Pluralism in Muslim dress. Keywords: Non dualism, Religious Pluralism, Sufi Order International, and Western Sufism. Introduction Inayat Khan (1882-1927) was an Indian mystic who left for Europe in 1910 in order to bring a universal spiritual message to the Western world. The Sufi Order International he established in 1920 is an international organization of people following the mystical message. -
Ethics and Cosmology in Zarathustra and Hazrat Inayat Khan by Ata’Allah Bill Meacham, Ph.D
Learning from Masters: Ethics and Cosmology in Zarathustra and Hazrat Inayat Khan by Ata’allah Bill Meacham, Ph.D. Copyright © 2016 Bill Meacham. All rights reserved. Contact the author at http://bmeacham.com. Contents Introduction .................................................................................................................... 1 Two Teachers ................................................................................................................. 1 The First Prophet ............................................................................................................ 2 Persian Religion After Zarathustra ................................................................................. 4 Cosmic Order .................................................................................................................. 4 Virtue Ethics ................................................................................................................... 6 Cosmology ...................................................................................................................... 7 Mystical Unity ................................................................................................................ 9 References..................................................................................................................... 11 Introduction An examination of the teachings of the ancient prophet Zarathustra, also known as Zoroaster, can shed light on the insights of the modern-day Sufi mystic Hazrat Inayat -
On Sound, Survival, and Becoming in Muslim Toronto
Faithful Listening: On Sound, Survival, and Becoming in Muslim Toronto by Alia Hamdon O’Brien A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Faculty of Music University of Toronto © Copyright by Alia O’Brien 2020 Faithful Listening: On Sound, Survival, and Becoming in Muslim Toronto Alia Hamdon O’Brien Doctor of Philosophy Faculty of Music University of Toronto 2020 Abstract In this dissertation, I follow the trajectories of several contiguous, heterodox Muslim groups in the city of Toronto, and unravel the ways in which they use sound and listening to at once cultivate personal, inward-looking spiritual practices, and a more outward-feeling sense of belonging to a variegated local network of Muslim spaces and institutions, and to the city-at- large in which they reside. In the vast majority of these spaces, conversations about faith, service, justice, advocacy, local politics, global current events, and everyday life are woven into the discursive and affective fabric at hand. Across this faith-based network, fricative, disjunctive encounters are common, but do not rule out the possibility of profound moments of camaraderie and understanding across difference; such is the nature of the ummah—that is, a theoretical or imagined global community that encompasses all Muslims. I listened alongside a handful of groups affiliated with a Sufi halqa (prayer circle) located in the former municipality Scarborough (now a part of the Greater Toronto Area), including a meshk (hymn rehearsal) group and a prayer group called Masjid al-Wali that ii operates as a place of worship for LGBT2SIQ+ Muslims. -
Introduction
Introduction Marcia Hermansen This volume brings together detailed ethnographic and historical work on diverse Sufi orders operating in the United States. While it is generally observed that the Indian mystic Inayat Khan introduced Sufism to the United States in 1910,1 it was not until the late 1960s and early 1970s that we find larger numbers of Americans participating in movements related to Sufism, together with growing public awareness of the phenomenon. The themes of “what is a Sufi?” and “what is the relationship of Sufism to ‘orthodox’ or ‘mainstream’ Islam?” are ones that vex this study and are often debated among American Sufis themselves, taking on new dimensions with an upsurge in Islamic revival on a global scale beginning in the 1970s. As American popular culture and the popular imagination is always changing and evolving, both in its self-understanding and in its view of Islam, Muslims, and Muslim-majority countries, the realities and the images of Sufism encountered by Americans have likewise not remained static. Participants in the movements studied here are therefore situated in and view themselves against a diverse and contested background of both the Islamic and the Sufi. The appeal and significance of the chapters gathered here is that many of them provide for the first time detailed reports on certain Sufi orders by scholars who have carried out in-depth participant observation of the movements involved. Such studies are able to provide us with rel- evant examples of the current and ongoing challenges facing small and somewhat exotic religious groups in diverse American contexts. -
God Is Breath 9
Sufi Ruhaniat International Esoteric Studies Program God is Breath Murshid Wali Ali Meyer Class 9 This paper is not to be transferred or duplicated without the expressed written permission of the Sufi Ruhaniat International. It is intended only for private circulation among initiated Sufi mureeds, and this printing does not constitute publication. Works of Hazrat Inayat Khan © The Inayati Order www.inayatiorder.org [email protected] Works of Murshid Samuel L. Lewis ©1978 Sufi Ruhaniat International www.ruhaniat.org [email protected] Toward the One, the Perfection of Love, Harmony, and Beauty, the Only Being, United with All the Illuminated Souls Who Form the Embodiment of the Master, the Spirit of Guidance. Gatha Kashf : Insight Series III, Number 6 Excerpt from Commentary by Murshid Samuel Lewis: TASAWWUF: Contemplation in the highest sense is called Mushahida by Sufis. Its root is shahud means perception. It differs from meditation and concentration in that there must be openness and effort both. The concentration helps the focusing, but usually in concentration there must be the one-pointedness of individual endeavor. In contemplation it is so to speak as if the Universe itself were finding its expression in and through man. <•><•><•><•><•><•> from Physicians of the Heart, Chapter 21: The real position of the complete human being is not in the Absolute, nor in the Relative. The human being, in essence, is like the description of the Prophet Muhammad: sayyed al-alameyn. He is the master of the two worlds, which means one foot is in the relative and one foot in the absolute. That is the pinnacle of the position of the human being. -
The Inayati Order a Sufi Path of Spiritual Liberty
The Inayati Order A Sufi Path of Spiritual Liberty NORTH AMERICA ANNUAL REPORT 2015 PHOTO: HILARY BENAS HILARY PHOTO: 5 7 8 THE INAYATI ORDER LETTER FROM LETTER FROM THE ABODE “The objectives: to realize and spread the knowledge of unity, the religion of love and wisdom, so that … the human heart THE PIR THE EXECUTIVE OF THE may overflow with love, and all hatred caused by distinctions DIRECTOR MESSAGE and differences may be rooted out.” —Hazrat Inayat Khan THE INAYATI ORDER is an international organization dedicated to spreading the Sufi Message of Hazrat Inayat Khan, who first introduced Sufism to the Western world in 1910. The Sufi Message proclaims the knowledge of divine unity —of all peoples, all religions, and all existence—and the religion of the heart awakened to the beauty in all creation. 11 12 22 The Inayati Order operates internationally through a network of centers and offers a number of programs and activities. These include the courses of the Suluk Academy, the Season of the Rose Summer School in MOVING TO FOCUSING UNIFYING North America, the Zenith Institute Summer Camp in the Swiss Alps, special programs and livestreamed RICHMOND OUR OUR events, as well as personal and group retreats with teachers of the Inayati Order. EFFORTS ORDER To learn more about the Inayati Order and the Sufi Path, please visit www.inayatiorder.org. JANUARY 1, 2016, WE ANNOUNCED It is common for Sufi Orders to take the name of their OUR NEW NAME Murshid, or founding teacher, after his or her passing. We take this name almost 90 years after the passing of Hazrat 24 26 27 Inayat Khan, as an act of homage and also to provide FINANCIALS BOARD & LETTER FROM specificity and a common public identity for our lineage. -
Leaders Guild Guidelines 2016
LEADERS GUILD GUIDELINES DANCES OF UNIVERSAL PEACE AND WALKING CONCENTRATIONS March 2016 Published by Dances of Universal Peace International PO Box 55994, Seattle, WA 98155-0994, U.S.A. 206-367-0389 website: www.dancesofuniversalpeace.org email: [email protected] This PDF version was prepared in March of 2016 to facilitate printing of copies for those Leaders Guild members who so desire. The version posted on the Dances of Universal Peace International website under 'Leaders Guild' includes any revisions that may have been approved subsequently by the Guidance Council. Pages 10 and 14 have intentionally been left blank to facilitate correct double-sided printing. WELCOME Dear Leader of the Dances of Universal Peace, Whether you are just beginning your dance leadership journey or have been leading and mentoring for many years, these Guidelines have been prepared for your benefit and assistance. We hope that they will inspire and support you in fully developing and expressing the depth and breadth of your dance leading capacity. Please make this publication your companion and friend. The Dances of Universal Peace and Walking Concentrations are transformative spiritual practice in motion. They were birthed through a stream of universal Sufism, which was brought to the West from India by Hazrat Pir-o-Murshid Inayat Khan in 1910. His disciple, Samuel L. Lewis, began envisioning and bringing forth simple, sacred Dances in the late 1960s. A universal note was struck; the Dances flourished and have spread throughout the world. Today, a network of entities stewards this precious legacy so that the transmission of these Dances of peace, joy, and unity maintains its integrity as it becomes available to growing numbers of people in diverse cultural settings now and in the coming years. -
Inayati Order Keynotes 2017
The Inayati Order A Sufi Path of Spiritual Liberty NORTH AMERICA KEYNOTES 2017 PHOTO BY LETITIA SMITH BY PHOTO Suluk Jabalqa Graduates 2017 PHOTO BY JANE FELDMAN BY PHOTO AppealInsert_2017.indd 1 10/26/17 3:48 PM RELOCATION Our most significant news of the past year has involved our mystical inspirations, inner directives, and intensive preparations for the move of our North American Headquarters to Richmond, Virginia. A few highlights: • Over eighteen months, engaged in an extensive scouting • Coordinated the selection of an architectural firm and general mission, considering 12 cities and happily choosing Richmond. contractor to design and build necessary renovations including Focused the search in Richmond to first leasing, and then a new Meditation Room with an adjacent Audio/Video Room, purchasing, our new headquarters called the Astana, meaning as well as interior painting, new carpeting, signage and furniture. “threshold.” The layout includes: • Ground Floor: reception, coat room, archives, storage, • Secured financing from our bank, also utilizing our own cash half-bath reserves, but ultimately a private donor came forward and • First Floor: meditation room, audio/video room, library, generously offered a low interest loan for 15 years at two kitchenette, half-bath percent interest. We are incredibly grateful that members of our • Second Floor: Pir Zia meeting room, Executive Director community so kindly helped to make this purchase possible. office, open office workspace, full kitchen, full-bath • Carriage House: Downstairs – living room; Upstairs – • In addition to the Astana, secured a new home for Pir Zia and open area with small bedroom, kitchenette, full-bath and his family.