Bro/Sis • English

Welcoming You!

noreply@blogger.com (Nuria) — Wed, 22 Dec 2021 07:12:00 +0000

Office of the Secretary

Brother/Sisterhood Activity for the Western Hemisphere

Stephanie Nuria Sabato, Secretary

KarimaGita Erickson, Assistant Secretary
Alima Mooijman, Assistant Secretary

The purpose of the International Sufi Movement is to work towards unity, [the ideal of Universal Sufism and the Religion of the Heart]. Its main object is to bring humanity, divided as it is into so many different sections, closer together in the deeper understanding of life. It is a preparation for a world service, chiefly in three ways. One way is the philosophical understanding of life; another is bringing about brotherhood and sisterhood among races, nations and creeds; and the third way is the meeting of the world’s greatest need, which is the religion of the day. Its work is to bring to the world that natural religion which has always been the religion of humanity: to respect one another’s beliefs, scripture, and teacher.

11. World Reconstruction, Part 2

noreply@blogger.com (Alima) — Fri, 16 Dec 2011 05:37:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Brothers and Sisters,

Given the conditions and problems of our world, Hazrat Inayat Khan teaches, “the only thing in the world which was meant to be a refuge was religion.” As we meet the problems of the day may we take refuge in our Divine Ideal.

“Thou the life eternal, we seek refuge
In Thy loving enfoldment.”

-From the prayer Rasul by Hazrat Inayat Khan-

With Loving Regards and Prayers for an enlightened world,
Our Workers

Social Gatheka no. 11, Part 2, World Reconstruction
by Hazrat Inayat Khan

As long as nations and people profit by the loss of other nations and people, for the moment they may think that they are benefited, but in the end all will realize that we human beings, as individuals or as a multitude, all depend upon one another. For instance, if for the cause of one part of one's body the other part suffers, in the end it will prove an unbalanced condition, a lack of health in the physical body. What does health mean? Health means all the organs of the body in good condition, and so the health of the world means all nations, all people in a good condition.

When one leaves the financial condition and comes to the problem of education, in spite of all the progress that has been made in the educational world, no-one with thought can refuse to consider the little child, what is his age, what is his strength and what work is given him to accomplish. It seems that in the enthusiasm of making education richer and richer, a kind of load has been put on the mind of the children and what happens? It is like a dish which was meant to be ready after half an hour's cooking, made ready in five minutes time. What has happened? It is perhaps burnt; it wanted a longer time. The child knows too much for his age, what he does not require, what he does not value, what is a load to him, what is forced upon his mind.

And how few of us stop to think of this question that childhood is a kingliness in itself. It is a gift from above that the child is growing and, during the time of his growth, that he is unaware of the woes and worries and anxieties of life. These are only days for experiencing the kingliness of life, the days when he should play, when he should be nearer nature, when he should grasp what nature gradually teaches. Imagine then that the childhood is devoted to study, study of the material knowledge. And as soon as the child has grown into the youth, the burden of life is put on his shoulders, the burden of life which is becoming everyday heavier and heavier for the rich and poor; and the result of this is that there are parties, there is disagreement between labour and capital, the life full of struggle to which the child opens his eyes and he has never the time to be one with nature, or to dive deep within himself, or to think beyond this life in the crowd.

When we leave the problem of education and come to the problem of nations one becomes still more perplexed. The enmity, hatred and prejudice which exist between nations and nations, and the antagonism and the utter selfishness which is the central theme of communications and connections between nations, that shows that the world is turning from bad to worse and unrest seems to be all pervading. There seems to be no trust between nations, no sympathy, except their own interest. And what is the outcome of it? Its impression falls as a shadow upon the individuals, turning the individuals also to that egoism, that selfishness. And the only thing in the world which was meant to be a refuge was religion. But at the present moment, with the increase of ever-growing materialism and overwhelming commercialism, the religion seems to be fading away. A silent indifference towards religion seems to be increasing, especially in the countries foremost in civilization today. That being the condition, where could man find the solution of the problem of the day?

Learn More

11. World Reconstruction, Part 1

noreply@blogger.com (Alima) — Fri, 21 Oct 2011 12:07:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Brothers and Sisters,

Upon first reading of these words offered by Hazrat Inayat Khan, one might think he was speaking in the present day of current global events, however; these words were presented in the early twentieth century following the conditions of World War I.

Considering the affects of such world conditions, Hazrat Inayat Khan teaches that the health of the body depends upon the health of all of its organs and parts, and so, “human beings, as individuals or as a multitude, all depend upon one another” to maintain a healthy condition of the whole humanity.

With Loving Regards and Prayers for an enlightened world,
Our Workers

Social Gatheka no. 11, Part 1, World Reconstruction

Especially after the war and the pain that the world has experienced, people are beginning to think on the subject of reconstruction. But no doubt every mentality, and in this way the ideas about reconstruction of the world differ very much. Considering the condition of the world as it is today, in the first place when one thinks of the financial condition, which is most essential for order and peace, it is so confused and has become so difficult to solve that it seems that there are many with their intellect and brain and understanding, helpless before this most difficult problem. No doubt there are many who will tell us that there is no other remedy for the betterment of humanity than the solution of the financial problem.

But at the same time it seems that the financial problem is becoming everyday more and more difficult and bringing nations and races and communities to a greater and greater destruction, and before this problem is solved it is no wonder if a great deal of damage is done to nations. And although intoxicated by the absorption in his own problem of life, man does not think enough about these things; nevertheless in the end the world in general will realize the weakness, the feebleness, caused by this disorder and unbalanced condition of the financial problem of the world.

As long as nations and people profit by the loss of other nations and people, for the moment they may think that they are benefited, but in the end all will realize that we human beings, as individuals or as a multitude, all depend upon one another. For instance, if for the cause of one part of one's body the other part suffers, in the end it will prove an unbalanced condition, a lack of health in the physical body. What does health mean? Health means all the organs of the body in good condition, and so the health of the world means all nations, all people in a good condition.

Learn More

10. The Journey to the Goal, Part 5

noreply@blogger.com (Alima) — Fri, 19 Aug 2011 06:35:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Brothers and Sisters,

Whether we are a beginner or a seasoned traveller on a spiritual path, Hazrat Inayat Khan reminds us that struggles with one’s lower nature will arise and want to drag one down to earth. He encourages us that help through the struggles on the journey will come if we keep our aspirations toward the goal with a right attitude. May his inspired words in the prayer “Saum” guide us on the journey to the goal.

“Raise us from the denseness of the earth.
Thy Beauty do we worship.
To Thee do we give willing surrender.
Most Merciful and Compassionate God
The idealized Lord of the whole humanity
Thee only do we worship,
And toward Thee alone do we aspire.”

The prayer “Saum” may be read at http://www.sufimovement.us/prayers.htm

With Loving Regards and Prayers for an enlightened world,
Nuria, KarimaGita, Kabriya

Social Gatheka no. 10, Part 5, The Journey to the Goal
by Hazrat Inayat Khan

The beginning of each path is always difficult and uninteresting, hard for everybody. Ask the violinist, the first days when he practises the scales and he cannot even form the tones: often he has not patience enough to go on, till he can play so well that he is satisfied. The first part of the path is permanent strife, a struggle with life, but as one approaches the goal, the path gets easier: the distance seems larger, but the path is easier, the difficulties less. The journey is achieved first by realizing in oneself: what am I, am I body, mind, or what else am I? Do I originate from earth or from where else?

As soon as one has started on the journey, one's lower nature rises up, all his follies and weaknesses want to drag one down to earth and the struggle of breaking these chains requires the strength of Samson. Then comes the struggle between beauty in matter and spiritual beauty. Beauty in forms is more realistic: spiritual beauty is hidden in mist, until one comes to a stage that spiritual beauty becomes the beauty which is a shining light.

Another struggle is that when man has acquired knowledge, power, magnetism: he is conscious of having a greater power than others, of knowing more than others, of being able to do more than others. To use those faculties rightly is another struggle. He must not pride himself on those accomplishments. There is an enemy who starts with him on the journey, and never leaves him: his pride and spiritual egotism. It stays with him as long as he is on his path. Think of the temptation on having received inspiration and power, when one can think: I can do, know, understand more than you. That is a constant struggle till the end, and every moment one falls and tumbles down.

Only the steady traveller will persist in rising up every time, as without patience he may lose the path. Those who journey on this path will get help. As Christ said: "Seek ye first the kingdom of God and all things will be given to you." The goal is the important thing, and the right attitude of the soul towards it, and not the things you meet on the path. The inner culture of the Sufi School, which is now presented to the Western world is meant as a guidance on this path. Nobody in the world can carry a person on this path. The only thing is a little advice can be given by those who have journeyed on the path, to those who really wish to travel on it.

Learn More

10. The Journey to the Goal, Part 4

noreply@blogger.com (Alima) — Wed, 04 May 2011 04:40:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Sisters and Brothers,

We live in a world of people with many different natures, and Hazrat Inayat Khan warns us that this can present a path of thorns on our journey to the goal. He encourages us to refine our character, developing forgiveness, patience and tolerance. May his prayer guide us on our path.

“Teach us Thy Loving forgiveness;
Raise us above the distinctions and
differences which divide men.
Send us the Peace of Thy Divine Spirit
And unite us all in Thy Perfect Being.”

With Loving Regards and Prayers for an enlightened world,
Nuria, KarimaGita, Kabriya

Social Gatheka no. 10, Part 4, The Journey to the Goal
by Hazrat Inayat Khan

When a man's attitude is a loving attitude, a tendency to serve, to forgive, to tolerate, a reverence for all (good and bad, young and old) then he begins his journey.

To explain what path this is: there is no better symbol for it than the path of the cross. No one without courage, without strength of will, and without patience, can go this path. When a person has to live among people of all natures, he must make his own character soft as a rose; make it finer, so that no one can be hurt by the thorns.

Two thorns cannot harm each other. The thorns can hurt the rose, but the rose cannot tear the thorns. The journey begins with a path of thorns, and he must go barefoot. It is not easy to be tolerant, always to be patient, to refrain from judging others and to love one's enemy.

Learn More

10. The Journey to the Goal, Part 3

noreply@blogger.com (Alima) — Sat, 26 Mar 2011 06:30:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Brothers and Sisters,

Hazrat Inayat Khan asks us to consider what manner and method is necessary upon one’s journey to the goal, teaching that it “is a loving attitude, a charitable attitude, to such an extent that forgiveness leads every action of his life.”

May our journey be guided as we pray, “Give us Thy great goodness; Teach us Thy Loving forgiveness”.

With Loving Regards and Prayers for an enlightened world,
Nuria, KarimaGita, Kabriya

Social Gatheka no. 10, Part 3, The Journey to the Goal
by Hazrat Inayat Khan

No method has been successful and profitable other than the method of the prophets of all lands, who give man the first lesson of love for God. Of course, religious authorities of different times have kept humanity ignorant of the knowledge of God, and only given it the belief in God.

Absence of knowledge has made the man of reason rebel against that which he could not understand. There remained no link between the two, and that is how the reign of materialism came to the world, a reign which is still spreading around. In such times of materialism there comes chaos in the world; all is confusion, unrest. All wish to do good, but don't know how. Such times Sri Krishna has called the decay of Dharma, when spirit has gone, and form only remains. No doubt, warning comes in time as intuition, to the soul, but the intoxication of life, the mist, is so great, that the message is not heard, not understood, not received until the messenger has disappeared.

Now coming to the journey: What are the manner and the method of it? We see that when a person rises above all things of the world, as power, wealth, possessions, all that gives pride and vanity, there comes a desire in his heart, a remembrance of his origin, of the perfection of love and peace. No one in the world can pretend to have arrived at this stage, because every moment of his life speaks louder of what he really is than what he says. His first tendency towards humanity is a loving attitude, a charitable attitude, to such an extent that forgiveness leads every action of his life. He shows patience in his actions, tolerance to humanity and considers that each one has his own stage of evolution. He cannot expect a person to act in a way better than his point of evolution permits. He does not make his own law and want others to follow it; he follows the law for all.

When a man's attitude is a loving attitude, a tendency to serve, to forgive, to tolerate, a reverence for all (good and bad, young and old) then he begins his journey.

Learn More

10. The Journey to the Goal, Part 2

noreply@blogger.com (Alima) — Fri, 04 Mar 2011 04:32:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Brothers and Sisters,

At times when we are alone in the deepest quietude of a broken heart, Hazrat Inayat Khan encourages us that there is a “friend dearer than any in the world” who is the “origin, source and goal of all.”

May the journey “Draw us closer to Thee every moment of our life”.

With Loving Regards and prayers for an enlightened world,

Nuria, KarimaGita, Kabriya

Social Gatheka no.10, Part 2, The Journey to the Goal
by Hazrat Inayat Khan

One sees that those in the world who have really suffered, who have been disappointed, and are broken hearted, do not wish to tell anybody their experiences, don't want any company, but wish to be alone. And it is then, as if there was someone waiting with open arms, waiting for that soul to come as a child comes to its mother. This shows that there is somewhere a consoler, greater than any in the world, a friend dearer than anyone in the world, a protector stronger than any earthly one. Knowing that the world is not to be depended upon, he looks for that great one in himself.

A friend who is a friend in life and after death, in pleasure and pain, in riches and poverty, one on whom you can always depend, who always guides aright, who gives the best advice, that friend is hidden in your own heart. You cannot find a better one. Who is this friend? Man's own being, his true, inner being. That friend is the origin, source, and goal of all. But the question arises, if that friend is one's own being, why then call him a friend, why not call him oneself? The answer is that no doubt, in this friend is really one's own being, but, when comparing the present realization with the greater self, one finds oneself smaller than a drop in the ocean. Man cannot very well call that friend himself, until man has forgotten himself, until he is no more himself. Until, and unless one has arrived at the state of perfection, he had better be quiet than insolent about that which he has not yet become.

All [inner] schools all over the world prescribe as the first lesson, quietude: no discussion, no dispute, nor argument. The conditions for those on the path are altogether different from those of the outer world. The true knowers of life have kept their lips closed about that subject. No method has been successful and profitable other than the method of the prophets of all lands, who give man the first lesson of love for God.

Learn More

10. The Journey to the Goal, Part 1

noreply@blogger.com (Alima) — Thu, 03 Feb 2011 06:14:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Brothers and Sisters,

Human beings are engaged in worldly activity and the pursuit of objects and goals that accompany daily life, yet, Hazrat Inayat Khan observes, they remain dissatisfied. He says that mankind “has a constant yearning in his soul for something more, which keeps him uneasy.” In this uneasiness is the inner journey towards a purpose that is not fulfilled by the activity of worldly life alone, and Hazrat Inayat Khan teaches, “the whole creation was purposed for this journey.”

“Use us for the purpose that Thy wisdom chooseth.”

Loving Regards – Prayers for an enlightened world,
Nuria, KarimaGita and Kabriya

Social Gatheka No. 10, Part 1, The Journey to the Goal
by Hazrat Inayat Khan

There are two different stages in the human evolution. And these two different stages may very well be called the minor and the major stage. In the Hindu Puranic symbology these two characters are called the younger and the elder brother. Just as there is a stage of childhood, when the child only knows what it wants, and is only happy when it gets it, no matter what may be the consequence, the stage of that minor state of the soul is when man in reality desires only what he can see, hear, perceive, touch - beyond that he does not care - only that is desirable to him - he does not wish for anything else.

And the major state is that, when man has experienced life more or less, has known pleasure and pain, enthusiasm and disappointment, and he knows the variability of life, only then has he reached the stage of majority. Minor or major do not depend upon a certain age, nor do they depend upon a particular education. No, they depend upon the inner life. When one has gone into life as far as he could go and when he has passed the limit of the minor state, then he arrives at the major state. In the East there is a custom that has become a kind of religious etiquette, viz. not to wake a person who is asleep, but to let him sleep well; if this is not done it is considered a crime. In other words, you must treat the world according to nature and not to go against nature. Do not force the man in the minor state into the major; he must first sleep well before he can awake.

Now about progress specially for the spiritual path. There are two different characters on the spiritual path. The first is the man who says; "Yes, I like to go on this path, but where shall I arrive?" He wants to know all about it before he travels on this path; if his friends are going with him, and if they are not, he is not ready to go either, because he is not sure of the way; he will not go alone and wants to know when and where he will arrive, and if it is safe to journey on that particular path. When he travels on the path he looks back and tries to look forward, asking, "Shall I reach the goal? Is it really the right path?” A thousand times doubt comes, fear comes, he looks back, forward, around; if others could only tell him how far he has journeyed; he is restless, he wants to know how far he is from the goal. He therefore is a child still, although he has a desire to journey. For him there are toys, the mystical hints for mental research keep him busy that he may look at the map of the journey to see where he goes.

Now to come to the conditions of the major state. About his character the Bible says, "Unless the soul be born again, it cannot enter into the Kingdom of God." In the first place, if I were to say what the journey is and its object, it would be this, that the whole creation was purposed for this journey, and if it were not for this purpose there would be no creation at all. And before a person takes this journey, he practises it in some form or other, in play, how he will make this, but he has not yet started in reality.

For instance, a person desires to be rich, and he devotes all his time, his energy, his life, his thoughts to that object, and, so to speak, he journeys to that goal. If he desires power, he makes for that and gets it. If he wants position, he uses all his strength to reach his goal, naturally in a playing way. The proof of that is that every activity of which he is in pursuit, to attain the thing desired, brings him to the desire for something else. If he is rich, he wants to be famous; if he is famous, he wants something else; if he has one thing he strives for another and is never satisfied.

It shows that man, externally busy in the pursuit of worldly things, is not satisfied in his soul, but that he has a constant yearning in his soul for something more, which keeps him uneasy. A very good explanation is that which Rumi, a great Sufi Teacher of Persia, gives us in his book, the Masnavi. There he says, "What is it in the reed flute that appeals to your soul, that goes through you and pierces your heart?" And the answer is: it is the crying of the flute, and the reason for its crying is that it once belonged to a plant, from which it was cut apart. Holes were made in the heart. It longs to be united with its source, its origin. And so the soul feels a longing for its origin. In another place in his book Rumi says; "So it is with every person who has left his original country for a long time. He may roam about and feel very pleased with all he sees, but there will come a moment when a strong yearning is in his heart for the place where he was born.”

Learn More

9. Different Points of View

noreply@blogger.com (Nuria) — Wed, 05 Jan 2011 07:11:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Brothers and Sisters,

Hazrat Inayat Khan offers perspective regarding the conservative point of view in relation to conditions in the world, teaching that the conservative spirit when moving in the heart that is conscious of God, has the capacity to broaden itself and to hold together the many branches of humanity in the ideal of brotherhood.
May we live and move and have our being in God.

With Loving Regards and prayers for an enlightened world,
Nuria, KarimaGita and Kabriya

Social Gatheka No. 9, Different points of view
by Hazrat Inayat Khan

There are two different points of view open to one, in all things in the world, liberal and conservative. And each of these points of view gives a person a sense of satisfaction because in both there is a certain amount of virtue. When someone looks from the conservative point of view at his family he becomes conscious of family pride and acts in every way so as to keep up the honour and dignity of his ancestors. He follows the chivalry of his forefathers and by looking at the family from this point of view he defends and protects those who belong to his family, whether worthy or unworthy. In this way he helps to keep up a flame which has been lighted perhaps for years, by holding it in his hand through life as a torch to guide his way.

When one looks at one's nation from a conservative point of view it gives one the feeling of patriotism, which today is the substitute of religion in the modern world. It is no doubt a virtue in this way that one begins to consider one's whole nation as one family. It is not for one's own children only that one cares but also for the children of the nation. Man gives his life when occasion arises to defend his nation - the dignity, the honour, the freedom of his people.

The conservative spirit is the individualizing spirit, which is the central theme of the whole creation. It is this spirit which has functioned as the sun, but for this it was the all pervading light and it is the power of this spirit working in nature which keeps many branches together - one stem and several leaves together on one branch. It is again this spirit working man's body which keeps man's hands and feet together, thus keeping him an individual entity.

But there is always a danger of this spirit, if increased, producing congestion. When there is too much family pride man lives only in his pride, forgetting his duty toward mankind and not recognizing anything which unites him with others beyond the limited circle of his family. When this congestion is produced in a nation it results in all kinds of disasters, such as wars and revolutions with violence and destruction. The nightmare that humanity has recently experienced has been the outcome of world congestion produced by the extreme of the same spirit.

This shows that it is not true that virtue is one thing and sin another. It is the same thing which was once virtue that becomes sin. Virtue or sin is not any action, it is the condition, it is the attitude which prompts one to a certain action and it is the outcome of an action which makes it a sin or a virtue. Life is movement, death is the stopping of the movement; congestion stops it, circulation moves it. The conservative spirit is useful so far as it is moving, in other words as it is broadening itself. If a person who once was proud of his family, after doing his duty to his people, he takes his next step to help his fellow-citizens, and the third step of defending his nation, he is progressing onward. His family pride, his patriotism, is no doubt a virtue, for it leads him from one thing to another which is better than the former.

Congestion comes when a person is set in his interest. If one's family makes anyone so absorbed in its pride and interest that nobody else exists in the world to him except his own, or when a person thinks of his people alone and nothing else interests him - others do not exist for him - in that case his patriotism becomes a veil over his eyes, making him blind so as not to be able to serve others nor yet his own. In selfishness there is an illusion of profit, but in the end the profit attained by selfishness proves to be worthless. Life is the principal thing to consider, and true life is the inner life, the realization of God, the consciousness of one's spirit. When the human heart becomes conscious of God it turns in the sea and it spreads - extends the waves of its love to friend and foe - spreading further and further, it attains perfection.

The Sufi Message is not necessarily the message of Pacifism, it does not teach making peace at any cost and at every cost, it does not condemn family pride or patriotism, it does not even preach against war. The Message is to make man conscious of the words in the Bible, where it is said, "We live and move and have our being in God", to realize this and recognize the brotherhood of humanity in the realization of God. And the natural consequences of this will bring about the spirit of brotherhood and equality and will result in preparing the outer democracy and inner aristocracy which is in the nobility of the soul, where perfection is hidden under the supremacy of God.

Learn More

8. What the World Needs, Part 2

noreply@blogger.com (Nuria) — Mon, 06 Dec 2010 07:28:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Sisters and Brothers,

The Sufi Message does not expect a person to give up their own religion or faith. It is a stream of wisdom and understanding that supplies water to the many faiths of the world, as fields that all belong to God.

May the stream of this message flow through our heart, upon the field of our faith.

Loving regards and prayers for an enlightened world,
Nuria and KarimaGita

Social Gatheka No. 8, Part 2, What the World Needs Today
by Hazrat Inayat Khan

The chief thing that the Sufi Movement will try to avoid is sectarianism, which has divided man in all ages of the world's history. The Sufi Message is not opposed to any religion, faith or belief; on the other hand it is a support of all religions; it is a defense for religions which are attacked by the followers of other religions. At the same time the Sufi Movement provides humanity with the religion which is in reality all religions. The Sufi Movement is not supposed to take the whole humanity in its arms, but in the service of the whole humanity is the fulfillment of the Sufi Mission. The Sufi Movement therefore does not stand as a barrier between its members and its own religious faith, but as an open door leading to the heart of his faith. The member of the movement is a messenger of the divine message to the followers of the church or the sect to which he belongs.

The work of the Sufi Movement is not to collect all the rainwater in its own tanks, but to work and make a way for the stream of the message to flow, supplying water to the fields of the world. The work of the Sufi mission is sowing; reaping we shall leave to humanity to do for the fields do not belong to our particular movement; and all the fields belong to God. We who are employed on this farm of the world, to do the work, we must do, and leave the rest to God. Success we do not trouble about, and those who strive for it, let them seek in some other directions. Truth alone is our success, for lasting success is truth.

Learn More

8. What the World Needs, Part 1

noreply@blogger.com (Nuria) — Mon, 08 Nov 2010 00:39:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Brothers and Sisters,

The Message of Hazrat Inayat Khan offers a method for changing one's outlook in the midst of the troubles that arise in individual daily life and in the life of our global community.

He encourages us to practice changing our attitude through moral and spiritual advancement, and when we practice changing our own outlook, we participate in serving the cry of the humanity which each of us is a part of.

With loving regards and prayers for an enlightened world,
Nuria and KarimaGita

Social Gatheka No. 8, Part 1, What the world needs today
by Hazrat Inayat Khan

The unrest which one finds throughout the world, the difficulties among nations, the hatred existing among people one for the other, a cry of misery which comes more or less from all sides, make one wonder what may be done to find a solution for the general cry of humanity? What is done today is that the different institutions try to extinguish the fire burning here and there, but that can never solve the problem of the world.

The first thing that should be remembered is that all activities of life are connected with one another, and if one thing is put in order another goes wrong. It is just like a person who is ill, who needs sleep and good diet; if he has sleep without good diet it will not do him good, nor will a good diet without sleep help him. While wanting to straighten up commercial difficulties political problems creep up, while considering the social question moral difficulties manifest to view.

Therefore in wanting to serve humanity in the work of reconstruction, which is the duty and responsibility of every sensible soul, whatever be his rank or position or qualification in life, first the question must be studied what will be the remedy for all the maladies that manifest on the surface of life today? There is one principal thing and that is the changing of the attitude of humanity, which alone can help in all directions of life. And the attitude can be changed by moral, spiritual and religious advancement. The work that the Sufi Message has to accomplish is in this particular direction. The Sufi message is no new religion, nor is it a particular system, but it is a method of changing the attitude in life, which enables man to have another outlook on life.

Learn More

7. Sufism, Part 2

noreply@blogger.com (Nuria) — Mon, 11 Oct 2010 18:39:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Sisters and Brothers,

Hazrat Inayat Khan teaches us that the Sufi's aim is to realize one's own nature and further, to know and live the purpose of one's life.

May we be divinely guided towards greater self-realization, the secret to success in life.

With Prayers for an enlightened world,
Nuria and KarimaGita

Social Gatheka, No. 7, Sufism – Part 2
by Hazrat Inayat Khan

In a few words Sufism means to know one's true being, to know the purpose of one's life and to know how to accomplish that purpose. Many say, out of disappointment, "I shall perhaps never be successful in my life", not knowing the fact that man is born to do what he longs to do and success is natural, failure is unnatural. If man is himself, the whole world is his own, if he is not himself, then even his self does [not] know what he is, where he is, why he is here on the earth; then he is less useful to himself and to others than a rock.

It is in self-realization that the mystery of the whole life is centered. It is the remedy of all maladies. It is a secret of success in all walks of life; it is a religion and more than a religion. And at this time when the world is upset this message conveys to the world the divine message. What is wrong with humanity today is that it is not itself and all the misery of the world is caused by this. Therefore nothing can answer the purpose of humanity save this process of sages and of the wise of all ages, which leads souls to self-realization.

Learn More

7. Sufism, Part 1

noreply@blogger.com (Nuria) — Fri, 10 Sep 2010 18:13:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Brothers and Sisters,

Hazrat Inayat Khan teaches that Sufism "is the process of making life natural" and that one begins this process by realizing one's own nature.

May we observe our own self as we have been encouraged in previous monthly teachings to recognize the disharmonies that are within us. May we offer ourselves to the practice of purifying these disharmonies in the process of realizing the truth of our natural being.

With loving regards and prayers for an enlightened world,
Nuria and KarimaGita

Social Gatheka, No. 7, Sufism - Part 1
by Hazrat Inayat Khan

The word Sufi comes from an Arabic word Saf which means a purifying process. All the tragedy of life comes from the absence of purity, and what does purity mean? To be pure means to be natural. To lack purity means to be far from being natural. Pure water with no substance such as sweet, sour or milk or anything else mixed. Sterilized water means water made purer, in other words, natural. Sufism, therefore, is the process of making life natural. You may call this process a religion, a philosophy, a science or a mysticism, whatever you may. It is true that all the religious teachers who have come to this world from time to time, have brought this process of purification in the form of religion.

It is therefore that Christ has said, I have not brought you a new law, I have come to fulfil the law. It is not a new process; it is the same old process that the wise of all ages have given. If there is anything new given in it, it is the form in which it is put to suit a certain period of the world. Now in the present period of the world it is given in its present form. A person may think by spirituality it is meant that one must learn something which one did not know before, or one must become extraordinarily good, or must attain some unusual powers or must have experience of a supernatural kind; but none of these things does Sufism promise, although in the path of a Sufi nothing is too wonderful for him.

All that is said above and even more is within his reach. Yet that is not the Sufi's aim. By this process of Sufism one realizes one's own nature.

Learn More

6. Mission of Sufism, Part 2

noreply@blogger.com (Nuria) — Thu, 12 Aug 2010 04:16:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Sisters and Brothers,

Hazrat Inayat Khan was an inspiring Murshid (teacher), who taught that the main objective of Universal Sufism "is the same as which Christ has taught: love your neighbor."

No matter what particular religious tradition or faith we follow, may we be liberated in the truth that unites the "whole humanity as one body" whose spirit is God.

With loving regards and prayers for an enlightened world,
Nuria and KarimaGita

Social Gatheka, No. 6, Part 2-Excerpts
by Hazrat Inayat Khan

The Mission of Sufism to the World

The Sufi mission looks upon the whole humanity as one body, all races different parts of that body, all nations its organs, the people the particles which make this body and the spirit of this body, God. As the health and happiness of the body depends on each of its particles being in good condition so the happiness and peace of the whole world and the people therein depend on the condition of one another. The Sufi mission does not invite people to believe in superstitions, to take an interest in wonder-working or to increase power or to investigate phenomena. Its main object is the same which Christ has taught: love your neighbour. To individuals the Sufi mission has a different duty.

The Murshid (teacher)...kindle(s) in the heart...the divine spirit which is man's heritage. There is no particular discipline nor a particular faith which is forced upon [a person]. Every [person] is free to think for himself. Murshid's whole idea is to liberate the soul of the seeker after truth.

Learn More

6. Mission of Sufism, Part 1

noreply@blogger.com (Nuria) — Sat, 24 Jul 2010 09:42:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Beloved Sisters and Brothers,

The message of Universal Sufism that was brought to the world by Hazrat Inayat Khan upholds the ideal of tolerance for the many faiths that exist worldwide, teaching that these faiths are like the many waves in the sea of one Truth.

May this teaching inspire us to rise above the "distinctions and differences which divide" mankind that we may grow in greater understanding for all people.

With loving regards and prayers for an enlightened world,
Nuria and KarimaGita

Social Gatheka, No. 6, Part 1
by Hazrat Inayat Khan

The Misson of Sufism to the World

The Sufi Movement has two missions to perform in the world, one as a duty to individuals searching after the truth, the next duty, to bring about a better understanding among people. Therefore these two missions depend on each other for their fulfillment. Without the progress of individuals the progress of humanity is difficult, without the progress of humanity in general the progress of the individual is also difficult. The Sufi movement is not political, because beyond the political to a Sufi there exists the mystical idea. In all ages in the past the spiritual message was given by the prophet, for the words of God came to humanity through the medium of a mystic. When the law has fallen in the hands of worldly intellectual people it will always prove imperfect. It wants seeing further than the average eye to see the actual condition of life, which those interested in life cannot see, for they cannot help being partial when there is a question of their own interest.

The principal thing that the Sufi message has brought to the world is tolerance for all faiths existing in the different parts of the world, followed by different people. This can be done by giving the idea of that one truth which stands as the stem of religion, and all different faiths as its branches. The true religion to a Sufi is the sea of truth and all the different faiths are as its waves. The message of God from time to time comes as tides in the sea, but what remains always is the sea, the truth. Those who consider another on the wrong track they themselves are also not on the right track, for the one who is on the right track finds every road leading to the same goal sooner or later. The Sufi mission does not make converts to a certain faith to the exclusion of all faiths. A convert to the Sufi orders means a convert to all faiths in this world and is bound by no particular faith. Faith to a Sufi is a free ideal, not a captivity.

Learn More

5. Happiness

noreply@blogger.com (Nuria) — Sat, 12 Jun 2010 15:45:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Office of the Brotherhood and Sisterhood Activity, The Americas
Nuria Stephanie Sabato, Peshkar
KarimaGita Erickson-Harper, Assistant Peshkar

Beloved Sisters and Brothers,

Hazrat Inayat Khan teaches, "Very often it is the outlook on life which changes the whole life for a person. It can turn hell into heaven; it can turn sorrow into joy." This message offers the insight that happiness is connected to our attitude and response to the conditions in life. We are encouraged to rise above all conditions as if upon wings, so that we might see things from a point of view that can relieve difficulty or suffering. May all beings have Happiness.

With loving regards and prayers for an enlightened world,
Nuria and KarimaGita

Happiness, Social Gatheka No. 5
by Hazrat Inayat Khan

Does happiness depend upon the condition in life or upon an outlook on life? It is a question which is very often asked and it is most difficult to answer. Many with philosophical knowledge will say, this material world is an illusion and its condition a dream, but yet there are very few who can make themselves believe it. To know a thing in theory is different from practicing it. It is most difficult in this world to rise above the effect that conditions produce. No doubt to rise above conditions there is only one thing that helps and that is a change of outlook on life and this change is made practical by the change of attitude.

In the language of the Hindus life in the world is called samsara. It is pictured as life in a mist. One thinks and says and does and feels and yet does not know fully why. If a person knows one reason for it, there is another reason hidden behind which he does not yet know. Very often conditions in life show a picture of captivity, often it seems as if one had to walk between the water and a pit, and to rise above conditions one needs wings, which not everybody has. The wings are attached to the will, one is independence the other is indifference. Independence needs a great deal of sacrifice in one's life before one can feel independent in life. Indifference against one's nature of love and sympathy is like cutting one's heart asunder before one can practice indifference through life. No doubt once the will is able to spread its wings then one sees the conditions of life far removed, one stands above all conditions that make man captive. There is no difficulty which cannot be surmounted sooner or later, but even if one has achieved something one desires in life, there is something else in life that seems to be unfinished and so if one went from one thing to another achieving all he desires, the object of his desire will multiply and there will never be an end to one's desire.

The more one has to do in life the more difficulties he has to meet with. If one keeps away from the life of the world then his being here is purposeless. The more important the task the more difficult to accomplish it. And so every evening follows the day and goes on till eternity. For a Sufi, therefore, it is not only the patience to bear all things but to see all things from a certain point of view that can relieve him for that moment from difficulty and pain. Very often it is the outlook on life which changes the whole life for a person. It can turn hell into heaven; it can turn sorrow into joy. When a person looks from a certain point of view, every little pinprick feels like the point of a sword piercing through one's heart. If one looks at the same thing from a different point of view the heart becomes sting-proof, nothing can touch it, all things which are thrown at that person as bullets drop down without having touched him.

What is the meaning of walking upon the water? Life is symbolical of water. There is one who becomes drowned in the water, there is another who swims in the water, but there is another who walks upon it. The one that is so sensitive that after having one little pinprick he is unhappy all through the day and the night is the man of the first category. The one who takes and gives back and makes a game of life is the swimmer. He does not mind if he received one knock, for he derives his satisfaction from being able to give two knocks in return. But the one whom nothing can touch is in the world and yet is above the world. He is the one who walks on water. The life is under his feet, its joy and sorrow both. Verily independence and indifference are two things which enable the soul to fly.

Learn More

4. Harmony, Part 3

noreply@blogger.com (Nuria) — Sun, 16 May 2010 19:36:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Brotherhood and Sisterhood Activity, America
From the Desk of the Peshkar
Murshida Nuria Stephanie Sabato, Peshkar
KarimaGita Erickson, Assistant Peshkar

Beloved Brothers and Sisters,

The work of the Sufi Message “is to waken the consciousness of humanity to the true nature of love, harmony, and beauty.” How do we begin to waken this ideal? Hazrat Inayat Khan teaches us to take notice and charge of the disharmonies that arise within our self rather than give attention to the faults of others. With this practice we cultivate love, harmony and beauty in daily life.

With loving regards and prayers for an enlightened world,
Nuria and KarimaGita

Social Gatheka, No. 4, Part 3, Harmony
by Hazrat Inayat Khan

Now the question is what is it that causes disharmony within oneself? It is weakness. Physical weakness or mental weakness, but it is weakness. Very often, therefore, one finds that it is bodily illness that causes disharmony and disharmonious tendencies. Besides, there are many diseases of the mind which the scientist has not yet found. Today in the world there are two things. One thing is that a person, who is too ill perhaps, is considered as an insane person, and then there are all other illnesses which are not counted at all. These people are counted among the sane people and as notice is not taken of the defects which are of the diseases of the mind, man never has a chance to notice them within himself. He is constantly finding fault with others. If he is in an office, if he is in a good position, if he is at home, everywhere he causes disharmony. Nobody knows, for to be treated as insane he must first be called insane.

The health of the mind is a question so little talked about in these days. In fact as there come more solicitors, more lawyers, more barristers, more courts and more judges, so there come more cases. Consequently prisons increase, and what is the outcome? After a person has gone to prison and comes back, he has forgotten where he was. He goes again in the same path. For the disease is not found out. In court a person is judged, but it is not found out psychologically what causes him to do this. One can find in these prisons thousands of people with whose minds there is something the matter. And if for a thousand years they were kept in prison, they would not improve. Nothing but injustice is awarded to them by putting them in prison. It is just like putting a person in prison because his body is ill.

The cause of every discomfort and of every failure is disharmony. And what would be the most useful thing at the present moment in education is to give the sense of harmony, to develop it in children. It will not be so difficult as it appears to bring harmony to their notice. What is necessary is to point out to the youths the different aspects of harmony, in different aspects of life's affairs.

The work of the Sufi Message, a message which is of love, harmony and beauty, is to waken the consciousness of humanity to the true nature of love, harmony, and beauty. And the training, which is given to those who become initiated in the inner cult, is to cultivate these three things, which are principle factors in human life.

Learn More

4. Harmony, Part 2

noreply@blogger.com (Nuria) — Mon, 12 Apr 2010 01:06:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Brotherhood and Sisterhood Activity, America
From the Desk of the Peshkar
Murshida Nuria Stephanie Sabato, Peshkar
KarimaGita Erickson-Harper, Assistant Peshkar

Beloved Sisters and Brothers,

Hazrat Inayat Khan encourages us to stand firm against the disharmonies that come from within our own self. As we develop in self-discipline and self-understanding, we are then fortified to withstand the jarring effects of the disharmonies that come from without.

With Loving regard and prayers for an enlightened world,
Nuria and KarimaGita

Social Gatheka, No. 4, Part 2, Harmony
by Hazrat Inayat Khan

By fighting with disharmony one increases it, by not fighting it one does not give fuel to the fire which would rise for destruction and cause destruction. But no doubt, the wiser you become, the more difficulties you have to face in life, because every kind of disharmony will be directed toward you for the very reason that you will not fight it. But at the same time one must know with all that difficulty you have helped that disharmony which would have otherwise multiplied, to be destroyed. It is not without advantage, for every time you stand against disharmony, you increase your strength, although outwardly it may seem a defeat. But one conscious of the increase of his power will never admit that it is a defeat. And as soon as the time is passed the person against whom one has stood firm will realize that it was his defeat.

Life in the world has a constantly jarring effect and the finer you become the more trying it becomes to you. And the time comes that when a person is sincere and good-willing, kind and sympathetic, the worse life becomes for him. But if he is discouraged in it he goes under. If he kept his courage then you find it was not disadvantageous in the end. Because his power will some day increase to that stage, to that degree that his presence, his word, his action will control the thoughts and feelings and actions of all.

For he will get that heavy rhythm, the rhythm that will make the rhythm of everybody else follow it. This is the attribute which is called in the east the quality of the mastermind. But in order to stand firm against the disharmony that comes from without, one must first practice to stand firm against all that comes from within, from one's own self. For our soul itself is more difficult to control than the others. And when one is not able and one fails to control oneself, it is most difficult to stand against the disharmony without.

Learn More

4. Harmony, Part 1

noreply@blogger.com (Nuria) — Fri, 05 Mar 2010 21:50:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Brotherhood and Sisterhood Activity, America
From the Desk of the Peshkar
Nuria Stephanie Sabato and
KarimaGita Erickson-Harper, Assistant Peshkar

Dear Brothers and Sisters,

In the midst of a manifest world with its apparent discord and disharmony, let us be as great light-houses on the shore of a choppy sea standing steady, firm, and radiant bearing all with great strength and power.

Loving regards and prayers for an enlightened world,
Nuria and KarimaGita

Social Gatheka, No. 4, Part 1, Harmony
by Hazrat Inayat Khan

It seems that that which makes beauty is harmony; beauty in itself has no meaning. A certain object which is called beautiful at a certain place and time is not beautiful at another place or at another time. And so it is with thought, speech and action. That which is called beautiful is only so at a certain time and condition, which makes it beautiful. Therefore if one could give a true definition of beauty it is harmony. Harmony is the combination of colours; harmony is the drawing of a design or line, that is called beauty. At the same time a word, a thought, a feeling, an action that creates harmony, is productive of beauty.

Now the question is from where comes the tendency to harmony and from where comes the tendency to disharmony? The natural tendency of every soul is towards harmony and the tendency towards disharmony is an unnatural state of mind or affair. And the very fact that it is not natural makes it void of beauty. The psychology of man is such than man responds both to harmony and disharmony. He cannot help it, because naturally he is made so, mentally and physically he responds to all that comes to him, be it harmonious or inharmonious.

And the teaching of Christ, "resist not evil," is a hint not to respond to disharmony. For instance a word of kindness, of sympathy, an action of love and affection finds response, but at the same time a word of insult, an action of revolt or hatred, that creates response too, and that response creates more disharmony in the world. By giving way to disharmony one allows disharmony to multiply. At this time when one sees in the world the greatest unrest and discomfort pervading all over, where does it come from? It seems that it is from the ignorance of this fact that disharmony creates disharmony, and will multiply disharmony.

A person has a natural tendency that if he sees he is insulted, he thinks the proper way of answering is to insult the other person still more. By this he gets a momentary satisfaction, to have given a good answer, but he does not know what he has done by his good answer. He has given response to that power which came from the other and these two powers, being negative and positive, create more disharmony.

"Resist not evil," does not mean receive evil onto yourself. "Resist not evil," only means this: do not send back the disharmony that comes to you, just as the person playing tennis would send back the ball with his racket. But at the same time, it does not suggest that you should receive the ball with open hands. The tendency towards harmony may be likened to a rock in the sea and each wave comes with all force and yet the rock is still, stands, bears it all, letting the waves beat against it.

Learn More

3. Optimism & Pessimism, Part 4

noreply@blogger.com (Nuria) — Tue, 12 Jan 2010 21:16:00 +0000

3. Optimism & Pessimism, Part 3

noreply@blogger.com (Nuria) — Mon, 14 Dec 2009 21:34:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Brotherhood and Sisterhood Activity of the Western Hemisphere
From the Desk of the Peshkar
Nuria Stephanie Sabato, Peshkar
KarimaGita Erickson, Assistant Peshkar

Beloved Brothers and Sisters,

Hazrat Inayat Khan reminds us, “… the whole nature is made by God, so the nature of each individual is made by himself. And as the Almighty has the power to change His nature, so the individual is capable of changing his nature….”

We are therefore encouraged to remain optimistic in all circumstances and in all conditions of life.

With Sisterly Love and prayers for an enlightened world,
Nuria and KarimaGita

Optimism and pessimism, Social Gatheka, No 3, Part 3  
by Hazrat Inayat Khan

Very often the wise have seen that cleverness does not reach far, it goes so far and then it stands; for cleverness is knowledge which belongs to earth, and as to experience, what is man's experience, one is only proud of one’s experience until one has seen how vast is the world. In every line of work and thought, there is no moment of experience that is not needed, but the further man takes the experience the more he sees how little he knows. The psychological effect of optimism is such that it helps to bring success. For it is by the optimistic spirit that God has created the world. Therefore optimism comes from God and pessimism is born out of the heart of man.

What little experience of life man has, he learns this will not succeed, that will not go, this will not come right. For the one who is optimistic, if it does not come right in the end, it does not matter, he will take his chance. And what is life? Life is an opportunity, and to the optimistic person this opportunity is a promise, and for the pessimistic person this opportunity is lost. It is not that the Creator makes man lose it, but it is himself who fails to seize the opportunity.

Learn More

3. Optimism & Pessimism, Part 2

noreply@blogger.com (Nuria) — Mon, 16 Nov 2009 18:38:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Brotherhood and Sisterhood Activity of the Western Hemisphere
Nuria Stephanie Sabato, Peshkar
KarimaGita Erickson, Assistant Peshkar

Beloved Brothers and Sisters,

May our hearts be open to receive the spirit of optimism which comes from God that we may seize the opportunities and experiences that help us to "know and understand life better."

With Sisterly Love,
Nuria and KarimaGita

Optimism and pessimism, Social Gatheka, No 3, Part 2  
by Hazrat Inayat Khan

Very often the wise have seen that cleverness does not reach far, it goes so far and then it stands; for cleverness is knowledge which belongs to earth, and as to experience, what is man's experience, one is only proud of one’s experience until one has seen how vast is the world. In every line of work and thought, there is no moment of experience that is not needed, but the further man takes the experience the more he sees how little he knows. The psychological effect of optimism is such that it helps to bring success. For it is by the optimistic spirit that God has created the world. Therefore optimism comes from God and pessimism is born out of the heart of man.

What little experience of life man has, he learns this will not succeed, that will not go, this will not come right. For the one who is optimistic, if it does not come right in the end, it does not matter, he will take his chance. And what is life? Life is an opportunity, and to the optimistic person this opportunity is a promise, and for the pessimistic person this opportunity is lost. It is not that the Creator makes man lose it, but it is himself who fails to seize the opportunity.

Learn More

3. Optimism & Pessimism, Part 1

noreply@blogger.com (Nuria) — Fri, 23 Oct 2009 21:26:00 +0000

2. Our Work

noreply@blogger.com (Nuria) — Sun, 06 Sep 2009 21:46:00 +0000

Brotherhood/Sisterhood Activity • Monthly Teaching • Upcoming Online Message Class

Office of Brotherhood and Sisterhood Activity, America
From the Desk of the Peshkar
Murshida Nuria Stephanie Sabato
and KarimaGita Erickson-Harper, Assistant Peshkar

Beloved Brothers and Sisters,

In our daily life, it is highly likely we will interact with a variety of individuals, people who have customs, values and religious beliefs that are different than our own.

Hazrat Inayat Khan offers our imagination the ideal of equality where all people of the world live according to their individual manners, ideas and expressions in life, while respecting and understanding others.

Murshid encourages us to practice principles of brotherhood and sisterhood so that we might serve the cause of humanity and "bring about a better understanding" among all people.

We might wonder what we could do to make this ideal possible. Murshid tells us that we may "express goodwill and friendly feelings towards one another".

Imagine greeting each person you meet, the familiar friend, the person who is not easy to get along with, the unfamiliar neighbour, the stranger standing next to you in the grocery store line, all with this feeling of friendliness. Imagine the effect this might have at home, at work, in your spiritual community, and in the world community.

This message from Hazrat Inayat Khan awakens us to practice this each day and to experience and share the gift of humanity that God has given us.

With sisterly love and prayers for an enlightened world,
Nuria and KarimaGita

Our work in the line of brotherhood and sisterhood, Social Gatheka, No 2
by Hazrat Inayat Khan

In working in the line of brotherhood our main object is to bring about a better understanding among the different classes, the followers of different religions, and people of different races and different nations. But by this we do not mean to mix them up. If this were our idea, it would have been quite a different thing. We want to let the farms of wheat be farms of wheat; on the farms where rice grows, let rice grow; where there are woods, let there be woods; where there are gardens, let there be gardens; all things are necessary.

Our ideas have not reached to the extreme of cooking all things in the same dish. We do not wish to stretch the fingers so as to make them all even, for their natural size is the proper size for them. Our imagination of equality has not yet reached that idea. Only our motive is that East and the West, the North and the South, instead of turning their backs to each other, may turn their faces to each other. We do not wish that all people in the world should be of the same religion or the same education or the same customs and manners; nor do we think that all classes must become one class, which is impossible.

We wish that all classes may blend into each other and yet every individual may have his own individual expression in life; all nations may have their peculiarity, their individuality, but at the same time they may express good-will and friendly feelings toward one another; different races may have their own manners and their own ideas, but at the same time they may understand each other; that the followers of different religions may belong to their own religions, but at the same time may become tolerant to each other. Therefore our idea of brotherhood is not in any way extreme. The motive is not to change humanity, but to help humanity on towards its goal.

People may belong to one church and they may fight with one another. It is just as well that they should belong to different churches, and yet understand each other and respect each other's religion, and tolerate one another. People may belong to one institution and disagree with one another. Then what is the use of that institution?

Therefore, it is not at all the mission of the Movement to make the whole humanity followers of one special movement, but to give to humanity what God has given us, and destined it, that we may serve His cause.

Learn More

1. Sufism Not Pacifism

noreply@blogger.com (Nuria) — Mon, 17 Aug 2009 00:30:00 +0000

Beloved Brothers and Sisters,

In our life it is not always so clear of the motivation and action behind every situation. This requires one to be in touch with the deeper side of life. Our Murshid, Hazrat Inayat Khan, said in the 1920's, "The condition of the world today is such that humanity has become abnormal in these days." How much more true is this today? Murshid urges us to make our "everyday life our religion". In order to do this we can fortify ourselves with a storehouse of daily prayer and breath practices as well as daily concentration, contemplation, and meditation. Then as Murshid tells us, "every action in life may have some spiritual fruit".

With sisterly love and prayers for an enlightened world,
Nuria and KarimaGita

SUFISM NOT PACIFISM, Social Gatheka, No 1 (excerpts)
by Hazrat Inayat Khan

Right or wrong depends upon the attitude and situation, not the action. This naturally gives the Sufi tolerance towards another, and makes him ready to forgive another and unwilling to form an opinion about the action of another person.

The condition of the world to day is such that humanity has become abnormal in these days. Man is not only frightened at badness, but also at goodness; man does not dread only war, but also peace, man is not only tired of enmity, but also friendship; man does not only suspect his adversary today but even his own brother. It seems as if the mind of the world were not only tired but ill: it seems as if humanity had a nervous breakdown.

Man, individually or collectively, does not know his life's purpose or goal. The Sufi Message urges humanity to know life better and to achieve freedom in life, it encourages man to accomplish what he considers good, just and desirable, and before every action, to note its consequences, by studying the situation, by judging his own attitude, by studying beforehand the method which one adopts to act in life. It is true that Sufism does not only guide those who are religious, mystical or visionary, but the Sufi message gives to the world the religion of the day, and that is to make one's life a religion, to turn one's occupation, one's profession into religion, to make one's ideal a religious ideal.

Learn More