The Sufi Message (Hidayat Inayat Khan)

Sufism is neither a new religion nor a cult, neither a doctrine nor a dogmatic institution. Perhaps one could say that Sufism is the same religion of the heart that has always been, ever since wisdom was wisdom. Esoteric schools can be traced as far back as the time of Abraham, and even earlier. In Arabia, esoteric schools were known for their metaphysical teaching. In Persia, literature, poetry and music were the sources of inspiration. In India, the esoteric schools were mainly of a meditative character. Although these and others may perhaps differ slightly in the methods of inner training, yet all are united in their object, because esoteric knowledge does not belong to just one esoteric school.

The term ?Sufi,? meaning wisdom, does not refer only to ancient schools, known or unknown, where spiritual concepts have blossomed through the ages and subsequently crystallized within various orders. It refers in reality to all efforts made to raise human understanding to a level of spiritual awakening, which is the outcome of the purification of the mind from the limitations of traditional barriers, as well as from one?s own pre-conceived ideas unconsciously built up day by day.

Wisdom cannot be worded, nor can it be identified as being the property of one single transmission because of its universal nature. It is a message of ?human rights of thought and feeling? that has been calling since eternity but is not always heard, which explains why artificial terminologies generally misrepresent true inner realization. Unless there is an awakening to the basic moral principles of honesty in spirituality, the religious contingent of mankind remains enslaved by the tyranny imposed by the illusion of Truth.

For a Sufi, the diversity of names and forms of the world?s religious doctrines are like veils covering the phenomenon of the Spirit of Guidance constantly manifesting through all levels of evolution. This explains why one of the great ideals of a Sufi is the awakening of the heart qualities, resulting in a broader outlook, reaching far beyond concepts of faith and belief, and a compassionate attitude toward the tragic misunderstandings that divide the earnest followers of religious and philosophical traditions. The Sufi thoughtfully avoids making a display of speculative concepts, using only the language of the heart when communicating with others, respectful of all interpretations of the one and only object of worship.

All down the ages, the world Messengers have come to humanity with the great ideal of liberating the religious impulse from the various dogmas that over and over again through the centuries have built up speculative theories about the abstract. The ?followers of the followers of the followers? impose these forms upon innocent believers, perpetuating thereby the specter of fanaticism even in this age when science has successfully catapulted factual knowledge as far as the surface of the moon, beyond the tragic limitations of what is held to be religious knowledge describing heaven in terms which appeal to those with closed minds.

The message of all times, which is sounding again in our century, reminds mankind that those religious traditions, highly respected within the ?museum of the past,? now face the reality of new visions, such as the awareness of the unity of religious ideals. Obviously, this becomes a normal understanding as soon as one?s inner eye opens to the light of the ?pearls of the ocean unseen? displayed in all religious symbolism. This light, which religion often hides beneath so many layers of disguise, pretence, and fanatical thinking, may also be seen within one?s own heart, which, to the mystic, is the living altar.

The Divine message, which comes in all ages under different names, is now the message of wisdom. This message is not meant for only a certain culture nor is it destined for just one part of the world; it is for the whole of humanity. It is a universal message, expressed in a Universal Worship inspired by teachings from the great religions, known and unknown to the world at large. The religious ideal is focused upon the Spirit of Guidance, the Teacher of all teachers, that offers inspiration to the world of science, creativity to the world of art, liberty to the social world, and to the religious world the realization of the Divine within all creation.

To the question, ?What is the Message?? the answer differs in accordance with the understanding, because each person represents a different point of view, yet all venture to drink from the same water, whether it be called a stream, a river, a lake, a sea, an ocean or the Divine source itself.

As we march courageously onward through the darkness of human ignorance, steadfastly holding aloft the banner of spiritual liberty, we may perhaps discover that truth could be interpreted as an invitation to become as living altars of all religious beliefs, communicating in each one?s language while safely holding on to the only secret that there is to inner peace, to happiness, to spirituality: the supremacy of truth that cannot be defined.

There is only one truth: the nobility of the heart. There is only one true heart: selfless feelings within. The inner self, the all-pervading, is revealed at all levels of mystical understanding when the illusion of the ?I? is transcended. This is the path of the wise, who recognize that all they know is what they imagine knowing. Wisdom is only wisdom when not pretending to others about one?s own wisdom, but when offering a silent example of an awakening to the everlasting riddle: who, what, why, how, which, whence, whither?
What is Spirituality?

Perhaps one could say that spirituality is a condition different from the self-assertion in which there is a need for confirmation hidden under a cover of false pretence. The religious inclination of a spiritual person is not confined to a particular belief. Nevertheless a compassionate heart is offered to those who are enslaved by dogmatic manipulations of religion and by pre-conceived ideas.

What is the use of religion, philosophy, or spirituality if these paths do not awaken in one the inclination toward the divine heritage of natural nobility that is hidden in every soul? That nobility is humility, it is modesty, it is honor, it is kindness, it is graciousness, it is indifference; and when one is able to comprehend all things, to assimilate all things, to tolerate all things, to forgive all things, it is independence.

It is not by working wonders that one proves one?s divine origin. If divine origin is seen in anything, it is in the aristocratic awareness of the human soul and in the democratic feeling of true brotherhood and sisterhood toward different ways of life, both together culminating in real perfection in all one does, and most especially in the manner in which one opens one?s heart to others.
Spirituality can neither be taught nor learned; it can only be discovered. Spirituality is ?spirit,? as our Master says, and spirit is the life-power motivating the materialized garb of the ?self,? which identifies itself with its limited mental and physical status, without realizing that the all-pervading immanence of Life is that indescribable power which is constantly manifesting behind all impulses.

Spirituality cannot be analyzed because it corresponds neither to physical qualities nor to psychological definitions, although spirituality does have indirectly a harmonious influence on the mind. Spirituality reveals itself as self respect as well as respect for others. A spiritual person has a natural inclination to politeness, moral integrity and self-discipline in regard to any temptation that could bring detriment to those who depend upon one. Spirituality is a condition where the feeling heart is constantly activated, unconditionally pouring out inner emotions, which have an uplifting influence upon those who are responsive to the magnetism of a spiritually awakened soul.


The Inner Path

Religious ideals, which were originally destined to offer a helping hand towards the realization of truth, tend to be confined within different religious forms and clad in various garbs by those who do not see that the means to attain an objective cannot be the goal; the goal is further still. The path is the means of reaching the goal, but if one argues over the authenticity of the path, one is misled by differences and can never ever reach the goal, which is certainly to become conscious of that divine heritage which reveals itself in the awakening to the inner call.

In reality, everyone is spiritual because life itself is spirit, but along life?s path one distances oneself from that inborn spirituality. Therefore, spirituality really means rebirth, in the sense that one discovers gradually that one?s effort to experience something unknown leads one in fact to that which, though unrecognized, has always been one?s birthright. Spirituality can only be explained by way of the heart, not through the word, which is poor and limited to each one?s understanding. The more one tries to analyze spirituality, the less one understands spirituality.

Another subject found in Sufi teaching is the ?alchemy of happiness,? which, as we know from fairy tales, is the use of a magic formula to turn base metal into gold. This mystical illustration symbolizes so beautifully the basic principle of the inner school of the Sufis, where deep consideration is offered to the transformation of the grossness of one?s ego into a humble attitude of respect, awakening one?s heart to the privilege of being the temple of God, radiating God?s love upon all who come one?s way

Our Divine heritage can only be revealed along a very thorny path called the art of personality, and the journey on this path requires constant effort to forge the character into a living example of love, harmony and beauty. One can be a bringer of happiness by overlooking all that disturbs one when others are not in accord with one?s own thinking, making thereby every effort to work on one?s own shortcomings rather than to judge others.

If one says to a child, ?Do not touch the flame because you shall burn your finger,? the child shall touch it anyway; it shall only learn not to touch fire after having experienced the pain of a burn. In the same way, esoteric guidance leads nowhere if the disciple is not prepared to receive it. There is also the case of a person who has trust in the guide but who has no intention of making any effort to follow that guidance; but there cannot be any guidance unless the disciple makes appropriate efforts to go in the direction guidance indicates.

Furthermore, it might happen that a person asks for guidance without really desiring it, but rather with the idea of testing the guide. There are also many who long to guide others although they are not even in a position to guide themselves, and unable to recognize that true guidance is a special vocation which requires absolute spiritual honesty at every level of consciousness. Initiation should not be understood as a commitment to a secret wonder-working society and to submission to the laws of a cult. The initiator does not impose any obligations and does not make any claim related to spiritual realization. The offer to guide others is expected to be made with greatest compassion and understanding arising from having had to deal with one?s own problems through years of personal experience, so that one is in a position to advise others accordingly.

The language of the initiator is not one of words; it is one of meanings, avoiding unrealistic terminologies and speculative descriptions of concepts which cannot be defined, but rather making sure that the nuances in the voice and manner are constructive in their impact and inspiring at the disciple?s level of understanding. The work of the initiator is not to teach; it is to tune, but the initiator does not play on the instrument. During the tuning, both initiator and initiate become more and more in harmony with the inner music experienced along the spiritual path.

The spiritual bond between initiator and initiate is a unique example of perfect friendship because it is inspired by an ideal in search of perfection. In this connection the only suitable offering of recognition expected from the initiate is whole-hearted confidence and trust, whereas the initiator offers appreciative encouragement and blessings. The teacher is a point of contact between the seeker after truth and the light of the goal ahead. The teacher is also the one who brings into the daylight the good sides of the disciple?s nature, like nourishing a fragile plant. In so doing, the teacher?s guidance awakens growing openness in the heart of the disciple, which is comparable to watering a blossoming plant with vitalized water.

On the path of initiation, there is a harmonious relationship between the guide and disciple, which secures a balanced understanding at all levels. If the tone of the disciple tends to descend in pitch, the teacher reaches down to the level of the disciple and in doing so, displays a true example of spiritual democracy. In the exchange of democratic and aristocratic spiritual attunements, constant efforts are expected on both sides to preserve an uplifting relationship in every aspect of study, friendship, mysticism and spiritual awakening, all harmonized in perfect balance and inspired by the blessings of Divine Guidance.

Even in a fall there is a hidden stepping-stone by which one may rise above shortcomings, distinctions and differences. In this way one may tune one?s ego to a higher pitch, so as to harmonize with those whom one meets, and in whose company one might discover sparks of hidden guidance. There is no experience in life which is really worthless, and there is not one moment which is really wasted, providing one is wise enough to carefully assemble the elements of past memories and learn from these with the idea of accomplishing one?s life's purpose, wherein one?s vision of right and wrong might not always correspond to that of others. Each time that we set aside our own ego, even for a moment, we offer a little bit of our heart to the Divine Presence, and in return the light of the Spirit of Guidance becomes brighter and brighter, so that there remains no shadow to hide the perfection of the all-pervading.

Any role that one performs in the play of life soon becomes intoxicating, and under that spell one cherishes the illusion of one?s identity. As soon as one discovers that nothing is really absolute, one then realizes that all is but a momentary game, whatever be one?s condition, whether bright or gloomy, and that all values are only comparative, dependant upon the angle from which they are considered, and only true to a certain extent in comparison to unlimited truth, which is beyond all speculation. The self which one clings to, and which is only a phantom of one?s true identity, is, however, the channel through which the soul is ultimately the spectator of all events, reflected as images upon a mirror. Yet the images have only fallen upon its surface without causing any permanent alteration, leaving the mirror of the soul immaculately pure.

Every effort towards the fulfilment of one?s life?s purpose, whether it be a material or a spiritual one, brings one step by step to the ultimate goal. This process could be seen as a humble contribution to the fulfilment of the Divine goal, since the entire creation is in a constant state of formation according to a central theme. The purpose of life is not only to rise to the greatest heights but also to dive deep into the deepest depths, whereby the self is lost, but finds itself again as a result of the widening of the consciousness, just as the seed finds the fulfilment of its purpose when reaching deep into the earth as a root and simultaneously rising above the surface as a plant to spread out in full bloom under the rays of the sun.
Spiritual Ethics

It is to be understood that all practices, however simple or sophisticated, do not have any true effect on one's spiritual development unless one is ready to give up selfish reasons for spiritual achievement. The main pre-spiritual education, after having studied the book ?The Art of Personality? by Hazrat Inayat Khan, is obviously the putting of those teachings into practice, which is accomplished insofar as one maintains in both word and action the harmonious attitude which is expected of a mureed in all exchanges with the teacher, with other mureeds, and with anyone with whom one has contact.
The first consideration is to try and see the Divine Presence in all those with whom one relates, whether through commitment or through incidental acquaintance.

The second consideration is to make a reality of the principle that a Sufi has two points of view, his own and the point of view of the other. Maintaining this attitude is the only way to become a living example of love, harmony, and beauty.

The attitude that is required for performing spiritual practices may be understood in contemplating the words of Hazrat Inayat Khan, ?Make God a reality and God will make you the truth.? When one is deeply inspired by these words it becomes clear that in such practices as the various pranayamas, Wazifas and Zikars, one is truly making a reality of God. As we know from history the ancient Hindus stood before stone idols and used their imagination to make God a reality.

Later the Moslems made God a reality from the Wazifa vibrations, which they built up in their minds and hearts. The object of the esoteric school of the Sufis is to make God a reality in feeling that the Divine Presence not only pervades all that surrounds one, but also pervades one's own being entirely. This concept can be understood when visualizing an electric light, where it is obvious that the light is within the globe of the bulb as well as outside it. As it is with the material substance of the glass bulb, so it is with the apparently existent but illusory human personality.

Esoteric practices correspond to different stages of consciousness. The purpose of these practices is to create an appropriate condition for meditation, where the object of focus leaves no space for the self. When this selfless state of consciousness has been reached, one then realizes that meditation does not mean holding in thought a chosen concept, but rather being possessed by the ideal itself. At this level of consciousness there is no thought disturbing the surface of the mind, nor are there feelings of longing stirring within the depths of the heart. There is only light and space, and the infinite then opens up, beyond all consciousness of being or of not being.