The Inayati Order a Sufi Path of Spiritual Liberty
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The Wisdom of Hazrat Inayat Khan
The Wisdom of Hazrat Inayat Khan INVOCATION Toward the One, the perfection of Love, Harmony, and Beauty: the Only Being. United with all the illuminated souls, who form the embodiment of the Master, the Spirit of Guidance. SALAT Most gracious Lord, Master, Messiah, and Savior of humanity, We greet Thee with all humility. Thou art the First cause and the Last Effect, The Divine Light and the Spirit of Guidance, Alpha and Omega. Thy Light is in all forms, Thy Love in all beings: in a loving mother, in a kind father, in an innocent child, in a helpful friend, in an inspiring teacher. Allow us to recognize Thee in all Thy holy names and forms; as Rama, as Krishna, as Shiva, as Buddha. Let us know Thee as Abraham, as Solomon, as Zarathushtra, as Moses, as Jesus, as Mohammed, and in many other names and forms, known and unknown to the world. We adore Thy past; thy presence deeply enlightens our being, and we look for Thy blessing in the future. O Messenger, Christ, Nabi, the Rasul of God! Thou Whose heart constantly reacheth upward, Thou cometh on earth with a message, as a dove from above, when Dharma decays, and speakest the Word that is put onto Thy mouth, as the light filleth the crescent moon. Let the start of the Divine Light shining in Thy heart be reflected in the hearts of Thy devotees. May the Message of God reach far and wide, illuminating and making the whole of humanity as one single family in the Parenthood of God. -
1 WITTEVEEN, Hendrikus Johannes (Known As Johan Or Johannes), Dutch Politician and Fifth Managing Director of the International
1 WITTEVEEN, Hendrikus Johannes (known as Johan or Johannes), Dutch politician and fifth Managing Director of the International Monetary Fund (IMF) 1973-1978, was born 12 June 1921 in Den Dolder and passed away 23 April 2019 in Wassenaar, the Netherlands. He was the son of Willem Gerrit Witteveen, civil engineer and Rotterdam city planner, and Anna Maria Wibaut, leader of a local Sufi centre. On 3 March 1949 he married Liesbeth Ratan de Vries Feijens, piano teacher, with whom he had one daughter and three sons. Source: www.imf.org/external/np/exr/chron/mds.asp Witteveen spent most of his youth in Rotterdam, where his father worked as director of the new office for city planning. His mother was the daughter of a prominent Social-Democrat couple, Floor Wibaut and Mathilde Wibaut-Berdenis van Berlekom, but politically Witteveen’s parents were Liberal. His mother was actively involved in the Dutch Sufi movement, inspired by Inayat Khan, the teacher of Universal Sufism. Sufism emphasizes establishing harmonious human relations through its focus on themes such as love, harmony and beauty. Witteveen felt attracted to Sufism, which helped him to become a more balanced young person. At the age of 18 the leader of the Rotterdam Sufi Centre formally initiated him, which led to his lifelong commitment to, and study of, the Sufi message. After attending public grammar school, the Gymnasium Erasmianum, Witteveen studied economics at the Netherlands School of Economics between 1939 and 1946. The aerial bombardment of Rotterdam by the German air force in May 1940 destroyed the city centre and marked the beginning of the occupation of the Netherlands by Nazi Germany. -
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. -
Sufism and Music: from Rumi (D.1273) to Hazrat Inayat Khan (D.1927) Grade Level and Subject Areas Overview of the Lesson Learni
Sufism and Music: From Rumi (d.1273) to Hazrat Inayat Khan (d.1927) Grade Level and Subject Areas Grades 7 to 12 Social Studies, English, Music Key Words: Sufism, Rumi, Hazrat Inayat Khan Overview of the lesson A mystic Muslim poet who wrote in Persian is one of American’s favorite poets. His name is Mevlana Jalaluddin Rumi (1207-1273), better known a Rumi. How did this happen? The mystical dimension of Islam as developed by Sufism is often a neglected aspect of Islam’s history and the art forms it generated. Rumi’s followers established the Mevlevi Sufi order in Konya, in what is today Turkey. Their sema, or worship ceremony, included both music and movement (the so-called whirling dervishes.) The Indian musician and Sufi Hazrat Inayat Khan (1882-1927) helped to introduce European and American audiences to Sufism and Rumi’s work in the early decades of the twentieth century. This lesson has three activities. Each activity is designed to enhance an appreciation of Sufism as reflected in Rumi’s poetry. However, each may also be implemented independently of the others. Learning Outcomes: The student will be able to: • Define the characteristics of Sufism, using Arabic terminology. • Analyze the role music played in the life of Inayat Khan and how he used it as a vehicle to teach about Sufism to American and European audiences. • Interpret the poetry of Rumi with reference to the role of music. Materials Needed • The handouts provided with this lesson: Handout 1; The Emergence of Sufism in Islam (featured in the Handout 2: The Life and Music of Inayat Khan Handout 3: Music in the Poems of Rumi Author: Joan Brodsky Schur. -
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. -
Chishti Sufis of Delhi in the LINEAGE of HAZRAT PIR-O-MURSHID INAYAT KHAN
Chishti Sufis of Delhi IN THE LINEAGE OF HAZRAT PIR-O-MURSHID INAYAT KHAN Compiled by Basira Beardsworth, with permission from: Pir Zia Inayat Khan A Pearl in Wine, The “Silsila-i Sufian”: From Khwaja Mu’in al-Din Chishti to Sayyid Abu Hashim Madani Sadia Dehlvi Sufism, The Heart of Islam, and The Sufi Courtyard, Dargahs of Delhi All the praise of your advancement in this line is due to our masters in the chain who are sending the vibrations of their joy, love, and peace. - Hazrat Pir-o-Murshid Inayat Khan, in a letter to Murshida Rabia Martin There is a Sufi tradition of visiting the tombs of saints called ziyarah (Arabic, “visit”) or haazri (Urdu, “attendance”) to give thanks and respect, to offer prayers and seek guidance, to open oneself to the blessing stream and seek deeper connection with the great Soul. In the Chishti lineage through Hazrat Pir-o-Murshid Inayat Khan, there are nine Pirs who are buried in Delhi, and many more whose lives were entwined with Delhi. I have compiled short biographies on these Pirs, and a few others, so that we may have a glimpse into their lives, as a doorway into “meeting” them in the eternal realm of the heart, insha’allah. With permission from the authors, to whom I am deeply grateful to for their work on this subject, I compiled this information primarily from three books: Pir Zia Inayat Khan, The “Silsila-i Sufian”: From Khwaja Mu’in al-Din Chishti to Sayyid Abu Hashim Madani, published in A Pearl in Wine Sadia Dehlvi, Sufism, The Heart of Islam, and The Sufi Courtyard, Dargahs of Delhi For those interested in further study, I highly recommend their books – I have taken only small excerpts from their material for use in this document. -
Professor James Winston Morris Department of Theology Boston College E-Mail: [email protected] Office Telephone: 617-552-0571 Many of Prof
1 Professor James Winston Morris Department of Theology Boston College e-mail: [email protected] Office telephone: 617-552-0571 Many of Prof. Morris’s articles and reviews, and some older books, are now freely available in searchable and downloadable .pdf format at http://dcollections.bc.edu/james_morris PREVIOUS ACADEMIC POSITIONS: 2006-present Boston College, Professor, Department of Theology. 1999-2006 University of Exeter, Professor, Sharjah Chair of Islamic Studies and Director of Graduate Studies and Research, Institute of Arab and Islamic Studies. 1989-99: Oberlin College: Assoc. Professor, Department of Religion. 1988-89: Temple University: Asst. Professor, Department of Religion. 1987-88: Princeton University: Visiting Professor, Department of Religion and Department of Near Eastern Studies. 1981-87: Institute of Ismaili Studies, Paris/London (joint graduate program in London with McGill University, Institute of Islamic Studies): Professor, Department of Graduate Studies and Research. EDUCATION AND ACADEMIC HONORS: HARVARD UNIVERSITY PH.D, NEAR EASTERN LANGUAGES CAMBRIDGE, MASSACHUSETTS AND CIVILIZATIONS, 1980 Major field: Islamic philosophy and theology; minor fields: classical philosophy, Arabic language and literature, Persian language and literature, . Fellowships: Danforth Graduate Fellowship (1971-1978); Whiting Foundation Dissertation Fellowship (1978-1979); foreign research fellowships (details below). UNIVERSITY OF CHICAGO B.A., CIVILIZATIONAL CHICAGO, ILLINOIS STUDIES, 1971 Awards and Fellowships: University Scholar; -
November 2018 Newsletter
Portland Unity Zikr September 12th– Kenton Masonic Lodge November Issue 11, Vol. 21 2018 Sun Mon Tue Wed Thu Fri Sat Upcoming events: 1 2 3 7 PM Salem DUP Dec 7 to 9 Ashland Winter Retreat 6:30 PM 7:30 PM Friday Dec 16 MOA SEMA in Portland Mevlevi Thresh- DUP Portland Dec 31 Universal Worship Service in Portland old 7:30 PM Hillsboro DUP Dec 31 Global Peace Dance and Potluck in Portland 7 :30 PM Eugene DUP 4 5 6 7 8 9 10 6:30 Mevlevi 7 PM Newport 7 PM Lincoln city DUP Threshold DUP 7:30 PM Portland 7 PM Corvallis Unity Zikr— Kenton 7:30 PM Friday Masonic Lodge DUP 7:30 PM Portland DUP DUP Portland 7:30 PM Zikr Deepening 7:30 PM Hillsboro 7:30 PM Seekers DUP Welcome Circle Shadhiliyya 11 11 AM UWS 12 13 14 15 7:30 PM Zikr 16 17 Deepening 7:30 - 9 PM Rumi 1 PM Mureeds 7:30 PM Portland DUP Poetry evening in class with Kalama 6:30 PM Mevlevi 7:30 PM Friday Montavilla! Con- tact Fatush 808- DUP Portland and Iman Threshold 347-0731 for 7 PM Salem DUP 7:30 PM Eugene location DUP 7:30 pm Hillsboro DUP 18 19 20 21 22 23 24 7:30 PM Portland 7:30 PM Friday 4 PM One Heart DUP DUP Portland DUP Circle 7:30 PM Hillsboro DUP 25 26 27 28 29 30 11:45 AM DHO 8536 SE Stark, 7:30 PM Portland DUP 7:30 PM Zikr 7:30 PM Friday Portland Deepening DUP Portland 1 PM Mureeds Class w/Kalama 7:30 PM Eugene and Iman DUP 1 PM Inayati class 1515 NW 23rd, 7:30 PM Hillsboro Portland , 503-281- DUP 0265 Page 2 Portland Unity Zikr - November 10, 2018 Kenton Masonic Lodge Portland Unity Zikr ASHLAND SUFI HEART CIRCLE November 10, 2018 26TH Annual 7:30 — 9 PM WINTER RENEWAL RETREAT Kenton Masonic Lodge 8130 N Denver Ave. -
Biography of Pir-O-Murshid Inayat Khan
Biography of Pir-o-Murshid Inayat Khan Part I. Biography (1st part) Part I. Biography (2nd part) Part II. Autobiography Part III. Journal Anecdotes & Epilogue Biographical Sketches of Principal Workers Notes and Glossary (Notes are indicated by asterisk: *) Please note: This ebook does not include any of the reference materials or illustrations of the original paper edition. Biography of Pir-o-Murshid Inayat Khan Part I. Biography India in 1882 Towards the middle of the latter half of the 19th century, a desire for religious and social reform was awakening in India among Hindus and Moslims alike. Centuries earlier, Shankaracharya * had turned the tide of religious feeling towards a greater spirituality. Both Nanak *, the great Guru * of the Sikhs *, and Kabir *, the poet, had created and left in the land a living spirit of tolerance in religion and of spiritual purity. A fresh fire was given to religious life by the great sages Dadu * and Sundar *. More recently the religious association Arya Samaj * had been founded by Dayananda Saraswati *, the religious reform of Swami Narayan * had been made, Devendranath Tagore * had lighted a new flame of religion in Brahmo Samj *. Then Mirza Ghulam Hussein Qadiani [The full name is Mirza Ghulam Hussein Ahmad Qadiani] had set on foot the Ahmadia Movement *, the Christian missionaries were endeavouring to propagate Christianity and the Theosophical Society * had established itself as The Hindu College at Benares. The dark clouds that had hung over the land in the years following the Mutiny *, were breaking. on the one hand Sir Sayyed Ahmad * was working to induce the Moslims to make the best of existing conditions, in particular by the foundation of Aligarh College * and to arouse in the Moslim youth a spirit of enterprise, energy and self-dependence and on the other hand the British Government was setting to work at reform in law, education and administration. -
Centers List Last Updated January 9, 2017
Centers List Last updated January 9, 2017 United States - Northeast Sufi Center at the Abode of the Message New Lebanon, New York United States http://www.theabode.org/ Sufi Order of Buffalo Buffalo, New York United States Email: [email protected] Ithaca Sufi Center 157 Piper Road, Newfield, NY 14867 PO Box 324, Ithaca, NY 14851 Contact: Azad Volckhausen Phone: (607) 216-8311 Email: [email protected] Sufi Order of Rochester Rochester, New York United States Email: [email protected] http://www.sufiorderofrochester.org/ Light of Guidance Center 223 Second Ave. 5J New York City, New York 10003 United States http://light-of-guidance.org Bradford Sufi Order Center East Topsham, Vermont United States Email: [email protected] Center for Awakening in No. VT Derby Line, Vermont United States Email: [email protected] Burlington Area Sufi Center 64 Spauldings Bay Court Colchester, Vermont United States Email: [email protected] Call of the Beloved Meditation Center 70 Main Street. So. Berwick, Maine United States Email: [email protected] Heart and Wings Retreat Center Kennebunk, Maine United States http://www.heartandwings.net Heart of the Lakes Sufi Center 255 Pickerel Pond Rd Laconia, New Hampshire United States Email: [email protected] White Mountains Sufi Center Franconia, New Hampshire United States Email: [email protected] Inner Voice Scranton, Pennsylvania 18509 United States Email: [email protected] Sufi Order of Greater Philadelphia Philadelphia, Pennsylvania United States Email: [email protected] Rhode Island Sufi -
Inner Peace: Murshida Gita Sophia Onnen (Germany) Khalif Jelaluddin Sturm (Germany) Sufi-Zikr – the Central Practice of Remembering Creating Peace in Relationships
Classes offered in 2014: Murshida Baraka von Kügelgen (Germany) Featured Teacher: Pir Shabda Kahn (USA) Healing Class: Peace and Healing for Our Bodies, Hearts Life as the Teacher: Integrating Spiritual Liberty with the and Souls. Impermanence of Everyday Live As mystics on the Sufi path we treat ourselves as patients who In the words of Hazrat Inayat Khan : “….the soul is an un- need to be healed, curing ourselves of our weaknesses. We long divided portion of the all-pervading consciousness. It is undi- for life, for health and for peace. Peace is the nature of the soul, th vided because it is the Absolute Being; it is completely filled as Murshid SAM points out. In his Ryazat Papers we find precious teachings 12 EUROPEAN with the whole Existence. The portion of it that is reflected by a certain name and interesting hints regarding the tools to deepen in to reach this goal – or form, becomes comparatively more conscious of the object reflected in it.” Nimaz, Wazifas, Zikr, Fikr, Kasab, Shagal. “By this the body becomes a fitting So we live in the paradox of essentially being the whole Universe and feeling instrument for a fuller experience of life“ (H.I. Khan). We will perform also limited in our apparent sense of an impermanent separate self. Transform- the Healing Ritual. RUHANIAT ing our limiting notion of being a separate self into the direct experience of the All in All is the heart of the spiritual path. As we awaken to this whole- Khalif Wali & Sheikha Ariënne van der Zwan (Germany) SUMMER SCHOOL some reality our ability to serve becomes more and more profound! The Path of Attainment: A Gita paper by Inayat Khan with commentary from Murshid Samuel Lewis Murshid Saadi Neil Douglas-Klotz (Scotland) In the Path of Attainment, Inayat Khan describes how Self-Protection: Walking Our Path with Strength and Peace 2014 (based on papers of Murshid Samuel Lewis) to become a master on your path to accomplishment. -
Cyber Sufis: Virtual Expressions of the American Muslim Experience
yber C yberO rient, Vol. 14, Iss. 2, 2020, pp. 99-103 Review: Cyber Sufis: Virtual Expressions of the American Muslim Experience (Islam in the Twenty-First Century) Wael Hegazy Abstract If you have made up your mind that the embodied rituals are the main dominant phe- nomenon in modern Sufism and the cyberspace can only contribute to the marginalization of religious experience, this book is out to persuade you otherwise. This is an ethnographic study that investigates the virtualization of Sufi rituals, religious education, spiritual practices, and public outreach adopted by the Inyati Sufi order. It is also an attempt to explore an American Sufi digital paradigm that helps to balance the traditional ways of performing rituals and coping with the new age of shifting to cyber rituals. Keywords Disembodied Sufism, Online Sufi Experience, Online Sufi Rituals, Cyber Islam, New Sufism, American Sufism, Inyati Order, and Cyber Sufi Identity. Robert Rozehnal. 2019. Cyber Sufis: Virtual Expressions of the American Muslim Ex- perience (Islam in the Twenty-First Century). Oneworld Academic, August 13. 242 pages. The embodied Sufi studies are the most common ones in Sufi literature due Wael Hegazy, University of California Santa Barbara, Santa Barbara, CA 93106, USA. E-mail: [email protected] E-mail: CA USA. 93106, Barbara, Santa of University California Barbara, Santa Hegazy, Wael to the significance of the body in the Sufi realm. While this is true, this stu- dy also comes to be one of the first disembodied Sufi studies that examine the relatively recent cyber Sufism phenomenon. In short, the body is central in the Sufi practices, and that makes the absence of the body unimaginable given the remarkable role of corporeality in classical and modern Sufism.