Spirit Matters Autumn 2011

Spirit Matters The Newsletter of the Sufi Movement in Australia, Inc

Volume 15, No. 1 Autumn 2011

Greetings

Hearing from a teacher is a direct reflection.

It is not only the word that a teacher speaks, but also the silence, which is a still greater reflection.

Hazrat Inayat Khan

When the Murshid arrived at the assembly of his disciples, each one greeted the other, saying, ‘Ishq Allah, Ma’bud Allah.

God is love and Beloved’.

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What’s Inside Spirit Matters this season?

Contents

Editorial

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Letter from the national representative — Nuria Daly

Autumn has been with us for a month now so I hope that this issue finds you in breezier climes than last issue. At least more comfortable, weather-wise.

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Essay—‗Kundalini and the Nadi Network‘ — Hidayat Inayat Khan

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Reading—‗The Sufi Message‘ — Hazrat Inayat-Khan

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Personal Story — Dhanyata Van-Lane

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Universal Worship—Homily & Readings

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Poetry — Zorah Bria Floren

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Essay— ‗The Mind World‘ — Hidayat Inayat-Khan

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Personal Story — Diet or Fast? — Nuria Daly

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Upcoming events Contacts

Many of you will have attended the annual retreat at Amberley and I hear that it was a splendid week. I hope that you have come away inspired and full of love and who knows, maybe even more wisdom! As the months progress, please think about whether there was something that happened at the retreat that you would like to share with your fellow Spirit Matters readers, as next issue is not too late to do so. Ok, that‘s a hint.

This issue has your usual features, plus we are lucky to have two small essays from our Pir-o-murshid Hidayat Inayat Khan. We have poetry from Zorah and short reflections from Dhanyata about her experiences as a new mother and Nuria on the topic of spiritual fasting.

The universal worship homily from the retreat is also included for those who could not attend, and for those who want a re-cap.

I wish you all a beautiful Easter period—safe and happy and filled with the blessings of family and friends.

With love, Sakina Memberships & Subscriptions Membership to the Sufi Movement in Australia is open to all.

If you find yourself drawn to the ideals of universal spiritual brother-and-sisterhood, you may be interested in becoming a member.

The Sufi Movement in Australia offers an annual Sufi Summer Retreat, classes in centres around Australia and a quarterly newsletter, in addition to affiliation with The International Sufi movement, its teachers & activities.

Annual Membership Fees Single—$75 Family—$100 Annual Newsletter Subscription $20 Please contact the Treasurer (see back page for details)

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Letter from Nuria National Representative of SMiA

Beloved brothers and sisters Two snakes and an Eagle As you can probably guess, this letter is going to be all about our wonderful retreat, which we have just had at Amberley Retreat Centre, as it was very, very special.

The topic of the Retreat was ‗The Secret of the Message‘, so there was an anticipation of discovery — of what each of us would find in our own process leading up to the retreat, during the retreat, and as Nawab had predicted is still working on us even as I write this.

Having the retreat in March instead of January was great, and even some of the academics amongst us managed to come for some, or most of the time. The weather was mild and bright rather than that oppressive heat that we often get in Melbourne in January. Amberley (and indeed all of Melbourne) was lush and green, and the Yarra River was flowing fully and strongly below us down in the valley: Amberley is on a hill overlooking the river and parks and the valley. The river was its usual brown colour rather than green and it was very wide, so much so, that the river was overflowing its banks resulting in some trees left surrounded by water.

We had been warned that a brown snake had been sighted near the pool, and indeed one was seen at one end of the path one morning, and another at the other end of a path, so we were certainly reminded of the inner transformation which snakes symbolise. After lunch one day a few of us were sitting at the window gazing out over the river and the trees, when a huge wedge tailed eagle glided past us following the flow, or the course of the river. It was truly an uplifting experience.

As we were still in daylight saving time, the early morning (7am) Confraternity of Prayers was begun in darkness with the sun rising along with our prayers, or should I say the earth sinking during our prayers. Azad has some lovely photos of the mist rising over the Yarra with the early morning sun. Following the Confraternity there was a very peaceful time of meditation with music.

All images on this and next page supplied by Nuria and Azad Daly.

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After breakfast we met either outside on the grounds, or in the meditation room which, with its sliding glass doors, was open to the elements. It was here that we said our prayers and did our practices, which included the Element Breaths, of course. These were followed by a meditative slow walk to one of the phrases of the nature meditations. From the photos one can almost feel the peace and stillness of the walk. This is an amazing practice of harmony and beauty.

I don‘t really want to give a blow by blow account of the retreat as it had to be experienced, but I would like to say that the Universal Worship was very moving and the Healing Service was deep and poignant.

Many told me of their experiences and insights, so it seems that the teachings and practices were received and assimilated.

During the retreat we watched the waxing of the bright super moon (which was closest to Earth) and on the last night it was just short of being full. Amberley had a spotlight on one of the huge old gum trees and it really looked as if the moon was shining on it and the light was coming from the moon.

We are still processing the retreat deeply and we thank Murshid Nawab for ‗filling the cup‘ for us.

With love and blessings, Nuria

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Essay– Kundalini and the Nadi Network (Ida & Pingala)

by Hidayat Inayat-Khan   

Pir-o-Murshid Hidayat and his wife, Murshida Aziza



In Religion, all efforts are made to explain that which cannot be formulated according to human understanding.

In Science, all efforts are made to explain that which can only be formulated experimentally.

In Mysticism no efforts are made to formulate anything, because all understanding is received inwardly in abundance.

In Esoteric training, it is essential that the formulations correspond to the reality of the experiences encountered on the path of inner culture.

For instance, there is no such thing as an awakening of the kundalini stream so often mentioned by fantasists whose esoteric panoply overflows with imaginary theories. Perhaps the reality of that luminous light-stream could be discovered when vizualising and contemplating upon a chosen chakra.

The kundalini could be understood as subtle vibrations manifesting with more or less intensity along the tracks known as Ida (receptive) and Pingala (active), as well as through the entire lymphatic system.

This radiant energy stimulates, revitalises, energises, and enlivens the subtlest of the nadis (tracks). It is like a stream of light spreading its rays all along a luminous pathway, extending from the level of the coccyx to the top of the head, the sacred receptacle, and beyond.

Along this luminous pathway the light stream spreads its rays, awakening a response in the chakras as the moon reflects the light of the radiant sun.

The chakras serve thereby as open windows through which the thought can connect to the stream of light called kundalini. The brighter the rays, the more aware one becomes of a third dimensional level of consciousness.

When focusing on the tip of the nose with eyes closed, this concentration directs one‘s consciousness upon a visualized track which crosses through the olfactory and taste areas, and reaches towards the kundalini light stream.

This same intensification of the kundalini light stream is experienced when focusing on the bridge of the nose.

This concentration directs one‘s consciousness upon a visualized track that crosses through the areas of sight and hearing, and reaches towards the kundalini light stream.

Again, when focusing upon the third eye in the center of the forehead; this concentration directs one‘s consciousness upon a visualized track that crosses through the areas of coordinated thinking, and reaches towards the kundalini light stream.

When focusing on the crown, at the top of the head, this concentration directs one‘s consciousness upon a visualized track reaching towards the kundalini light stream radiating at the level of the sacred receptacle called the sahasrara chakra, or crown chakra.

Once one has practiced focusing one‘s concentration in these four areas, one can then connect to other main sensitive centers, such as the heart chakra and others.

The ultimate goal is to visualize the glorious light-rays which radiate above the head, beyond the individual kundalini stream.

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Sufi Teaching — The Sufi Message

by Hazrat Inayat Khan Volume 9: The Unity of Religious Ideals The word "Message" in itself conveys a different meaning from that of an intellectual philosophy. There are two ideas prevailing in the world: one is that man has evolved through years and centuries, and the other that, as Solomon has said, there is nothing new under the sun. And this explains to us that divine truth has always been and always will be the same. No one can improve upon it, and nobody can give a new message. It is the divine tongue which at times has spoken louder, and at times in a whisper, and it is the consciousness of the divine spirit which made Christ say, ―I am Alpha and Omega.‖ Those who limit Christ to the historic period of the life of the Prophet of Nazareth surely limit the message, in spite of his open declaration that he is the first and the last.

According to this point of view, the message has been given each time in a form suited to the evolution of the people in that particular age. Man divides, God unites, humanity. Man takes pleasure in thinking and feeling, ―I am different from you; you are different from me‖ in nationality, race, creed, or religion. In animals this feeling is still more pronounced. But as man evolves, his tendency is to unite, to become one. Did Jesus Christ come to form an exclusive community called Christian, or Buddha to found a creed called Buddhism? Or was it Mohammed ideal to form a community called Mohammedan? On the contrary, the Prophet warned his disciples that they should not attach his name to his message, but that it should be called Islam, the Message of Peace.

Not one of the masters came with the thought of forming an exclusive community, or to give a certain religion. They came with the same message from one and the same God. Whether the message was in Sanskrit, Hebrew, Zend, or Arabic, it had one and the same

meaning. The difference between religions is external; their inner meaning is one. If man had only understood this, the world would have avoided many wars, for war has mostly been caused by religion, religion which was given to the world to establish peace and harmony.

What a pity that war and disaster should come from the same source!

The Sufi message is a reminder to humanity, not to any one nation but to all; not to one but to every creed. It is a reminder of the truth taught by all the great teachers of humanity: that God, truth, religion are one, and that duality is only a delusion of human nature. Think then what a great task lies before this message, at this time when nation is against nation and race against race; when the followers of one religion are constantly working against the followers of another religion, and class

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against class; competition, hate, and prejudice prevailing everywhere. What will be the outcome of it all?

What can poison produce? Not nectar; only poison.

The message is not for one nation, race, or community; it is for the whole of humanity. Its one and only object is to bring about a better understanding between the divided sections of humanity by awakening their consciousness to the fact that humanity is one family. If one person in the family is ill or unhappy, this must certainly cause unhappiness to the whole family. Yet even this is not the most appropriate simile. Humanity is one body, the whole of life being one in its source and in its goal, its beginning and its end. No scientist will deny this. And if part of the body is in pain, sooner or later the whole body is affected; if our finger aches, our body is not free from pain. Thus no nation, race, or community can be considered as a separate part of humanity.

Today in education, in politics, in all directions of life, there seems to be an individualistic view, but where will such a tendency end, where will it lead humanity?

If each one thinks he must get the better of another, where will be the harmony and peace for which all are longing, no matter to what race or religion they belong?

No doubt this condition has been brought about by a long continued materialism and commercialism, which have taught every soul the spirit of competition and rivalry, the whole life of each being absorbed in guarding his own interests, and in trying to take the best in life for himself. Life is one continual battle, and only one thing can ease this battle: consideration for others, reciprocity, unselfishness instead of selfishness.

With selfishness as the central theme, the world's progress will never lead to the soul's desire and aim. It must culminate in destruction. At one time the call was to guard self-interest; now the moment has come for mankind to be given a message of understanding and consideration for one another, since individual peace and happiness depend upon the peace and happiness of the whole of humanity.

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What is missing in modern education, in art and science, in social, political, and commercial life, is the ideal, the ideal which is the secret of heaven and earth, the mystery hidden behind both man and God. With all he possesses in the objective world, man is poor in the absence of the ideal, and it is this poverty which creates irritation, conflicts, and disagreements, thereby causing wars and disasters of all kinds. Man's greatest need today is for the exploration of the human personality, in order to find there the latent inspiration and power upon which to build the whole structure of his life. For life means not only to live, but to ennoble oneself and reach that perfection which is the innate yearning of the soul. The solution to the problem of the day is the awakening of the consciousness of humanity to the divinity of man. The undertone of all religions is the realization of the one life which culminates in the thought of unity. It is towards raising humanity to this consciousness that the efforts of the Sufi Movement are directed.

Very often people divide the esoteric or inner part of life from the exoteric or outer form of religion. But although to divide them in a conception is possible, to divide them in reality is like separating the head from the body. As the head linked with the body makes the form complete, so religion together with inner life makes the spiritual ideal perfect. Nevertheless, the thoughtful and

Nature walk, Amberley, 2011 Retreat

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wise of all ages, with their philosophical minds, with their scientific tendencies, with their intellectual strife, often thought of separating religion from the inner life.

But when they are separated, it is just like bread without butter, it is like milk without sugar, it is like food without salt. And the reason why this tendency often appears, especially among thoughtful people is a natural one. When life leaves the body, even those who loved the one who died begin to think that they should bury the body as soon as possible; for the one whom they loved is gone from it, and what is left is only a corpse. And so when the inner life, which is just like the breath in the body of religion, departs from it, then the religion becomes like a dead body; then even its most faithful adherents begin to feel that it is a corpse.

In all ages and in all periods of history we notice that there has been a limit to the number of years that a religion has lasted. During that time the religion prospered and was of benefit to humanity. Why? Because it had breath, it had spirituality. But when that inner life departed it was left like a corpse. Still the faithful kept to it, but those with intelligence could not do so any longer.

As the rain falls year after year, and gives new life and new sustenance to the earth, so it became necessary that the new message of spiritual upliftment should come. But whenever it has come, people have fought against it, not knowing that it is the same truth, the same breath, the same soul of religion that had come again, not understanding the secret of religion. The rainfall of last year is not different from this year's; it is the same water, the same sustenance, the same energy. As vapour it rises and as raindrops it falls. It has always been the same message, only brought in different bottles and with new labels.

The most important philosophical point in religion is that besides all the moral principles and ethics that

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religion teaches, there is the central theme which can be traced as the nature of life, of spirit, and that is to make the perfect Being intelligible to the limited mind of man. To do this the ideal of God is preached. The central theme of every religion the messengers have brought was the God-ideal, and every one of them has tried his best to make a picture of that ideal, in order that the people of that time could easily grasp it and benefit by it, to fulfil the purpose of spiritual perfection.

It is true that the different pictures that the great prophets of the world have drawn very often differ from one another. But one finds that in order to make one clear photograph there have to be many different processes; a plate has to be made and has to be developed, and then the picture is transferred to paper; then it is touched up, and all these different processes go to make a photograph complete.

And so it has been with those who have tried to make a picture of the Deity, a picture which cannot be made fully, because it is beyond man's power to do so. They have done their best; artists have painted that picture.

When three artists paint the portrait of one person, the three pictures are different. They only differ because they are different artists; and so it is with the prophets, though all have one and the same motive: to make that picture intelligible to the limited mind of man, who only knows what he knows about himself and about his fellow-man. Thus the best picture he can make of God is that of a man. In the ancient religions of the East, God was first pictured in the form of man; then in the pictures of later days man was pictured as God. After that came a reformation by which man and God were separated in order to break with the confusion caused by these two opposite ideas, that God was man and man was God. But the present message, which comes from the need of humanity, is that God is in man and man in God, and yet God is God and man is man.

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Personal Story

by Dhanyata Gretel Van Lane

Theodore Henry James Brown was born at 7:42am on Sunday 23rd May 2010 in Melbourne. As most of you know, Theodore is my first son and I was blessed with an easy pregnancy. When I was 5months pregnant, my partner and I made the move to Melbourne. I found myself setting up a home, finishing work indefinitely, moving interstate and having a baby all within 4months! I was so fortunate to have many seen and unseen hands guide me during this time.

My transformation into a mother was gradual and when the daily finally came to meet the little being who had chosen us as parents, I felt at peace. Hamida Janice and also my partner were present at the birth and I was strengthened by their presence and unwavering support.

Theodore has been my mirror. When he is unsettled, I look to myself and I can see that I am unbalanced. The greatest lesson I have taken from the teachings is that of rhythm. I never realized how much I threw myself out of balance by doing too much and neglecting the act of Being. It has been very hard at times, but my patience is growing and the journey has been enlightening ‌ to say the least!

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Universal Worship on the topic of ‘The Message’

by Azad Daly Dear Brothers and Sisters,

The Buddhist Scriptures

We have just been listening to the scriptures from some of the main religions of the world. Prior to this it just struck me that this Universal Service is all about Light and Truth. Most of you know this already, but it is striking that when the taper is kindled from the Divine Light and each candle is then lit, how this really does express the same message that each of the Rasuls or Messengers have brought down to us over the millennia. It also reminded me of the beautiful Sura in the Koran of Nur : Light.

And the Blessed One said to Ananda:

Some of you may have noticed that the readings fell into two categories. This is just to illustrate a point for today‘s homily only and there are many other readings which we could have used to make this point. In those readings from the Hindu, the Buddhist and the Zoroastrian we try to get a sense of the majesty and the mystery of God or Allah. The God of All Names and yet of No Names.

―There are various kind of assemblies, O Ananda; assemblies of nobles, of Brahmans, of householders, of bhikkus, and of other beings. When I used to enter an assembly, I always became, before I seated myself, in colour like unto the colour of my audience, and in voice like unto their voice. I spoke to them in their language and then with religious discourse, I instructed, quickened, and gladdened them. My doctrine is like the ocean, having the same eight wonderful qualities. Both the ocean and my doctrine become gradually deeper. Both preserve their identity under all changes. Both cast out dead bodies upon the dry land.

As the great rivers, when falling into the main, lose their names and are thence-forth reckoned as the great ocean, so all the castes, having renounced their lineage and entered the Sangha, become brethren and are reckoned the sons of Sakyamuni. The ocean is the goal of all streams and of the rain from the clouds, yet is it never overflowing and never emptied: so the Dharma is embraced by many millions of people, yet it never increases nor decreases.‖

The Hindu Scriptures The whole universe is Brahman.

Let a man in all tranquillity revere it as ‗tajjalan‘ – (as that from which all things are born, into which they dissolve and in which they breathe and move).

Now, man is possessed of an active will. As is his will in this world, so does he, on departing hence, become. Let a man exercise his will.

He who consists of mind, whose body is the breath of life, whose form is light, whose ideal is real, whose self is space, through whom are all works, all desires, all scents, all tastes, who encompasses all this universe, who does not speak and has no care — he is my Self within the heart, smaller than a grain of rice or a barley corn, or a mustard seed, or a grain of millet or the kernel of a grain of millet: this is my Self within my heart, greater than the earth, greater than the atmosphere, greater than the sky, greater than all these worlds.

All works, all desires, all scents, all tastes belong to it: it encompasses all this universe, does not speak and has no care. This is my self within the heart of Brahman. When I depart from hence I shall merge into it. He who believes this will never doubt. So did Sandilya say,— so did he say.

But even though these attempt to give us some idea of a concept of God we realise that God/Allah is beyond all conception of the human mind. To try and conceptualize God is to dethrone God! And where does Sufism stand in relation to this Light and Truth? Pir-o-Murshid Hidayat writes: ―Sufism means wisdom, has always been so and shall always be an open door to the Truth‖.

So acceptance is really a very necessary attribute for us ordinary mortals to comply with, if we are to make any sort of headway, or progress, on the path of enlightenment. Many messengers have come on this earth and have taught and instructed man in the Divine Message but as yet we, as a species, have generally failed to heed the call. ―The message is the answer to the cry of individual and collective souls. The voice of God is speaking all the time, but no one listens; therefore God has manifested as man that He might speak with a yet louder voice. But even then man does not listen. In

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the time of Christ the inspiration was there, the voice was there and the divine power; but how few were those who listened and understood! It has always been so, and it always will be so‖. ―There are egos that are not willing and ready to accept all that attracts them. The more something attracts them, the more they rebel against it, suspecting it of being a temptation. Even if they see the reality of something that attracts them they consider the tendency of being attracted to be a weakness. There are egos who refuse to accept what their friend has accepted, and refuse to admire fully what that friend has admired.

And even if they really wish to accept something that their friend has accepted, they will refuse to do so. For the tendency of that ego is to swim against the tide; it is the strength of that ego‖.

Incidentally the reading for today in the Bowl of Saki is: “Verily he is victorious who has conquered himself ”

The Gathas – Zoroastrian And so to such a man will be given the best of all possessions…bliss By means of Truth and Your Most Bountiful Spirit grant, O Mazda, enlightenment and the full measure of the Good Mind so that each may enjoy unlimited bliss all the days of his long life.

May the man of innate nobility progress from good to greater good.

May he instruct us concerning the straight paths of salvation in this bodily life and that of the mind.

These are the paths where Ahura Mazda Himself dwells.

And so Your ardent devotee becomes one like You, O Mazda, resplendent in Wisdom.

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And there is the nub of the problem; we humans will not submit ourselves to another‘s will very easily, even if is God‘s Will. God may have manifested himself many times and in many guises however we should never ever believe that God is limited in any way by these manifestations. This is demonstrated by what we have just heard in these various readings. God is clearly present in all of them but God is not limited in any way by this. All have merit and all display man‘s yearning for some sense of comprehension as to why we exist as a species at all. Do we really need to be reminded over and over as to what is our purpose in life? Our purpose is to complete ourselves! So why this reluctance on our part?

Well the answer has already been given to us; it is our ego, our self inflated sense of importance that we attach to ourselves, in what we think, in what we do, and in our perception of who, or what we think, we are!

If we can accept or believe that there is a Greater purpose or a Greater Power then we have made a step in the right direction, but it is only a step, albeit a significant one.

We read again in our Retreat Booklet: ―It is sometimes asked why, if God is all-pervading, there is need of the special manifestation of a messenger such as Krishna, Buddha or Jesus. The answer is given in the words of the Bhagavad-Gita, where Sri Krishna says: ―When Dharma is hindered, then I am born.‖ This means that the manifestation which the people recognize as a saviour or messenger, always comes when the necessity arises. In other words, it is necessary; it is the need of the world which causes the Spirit to arise in its true form.

As it says in Salat: Though comest on earth with a message as a dove from above, when Dharma decayeth and speakest the word that is put into thy mouth as the light filleth the crescent moon.

So we clearly believe that ‗the word‘ is the same word that has come down over the ages and this is the Divine Word that has been put into the Rasul‘s mouths rather than originating from them.

When we come to the Jewish, Christian and Islamic readings we can see that the readings take the form of guidelines or are given as pointers or suggestions on how to become better human beings on the road

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to completion; as we journey on the path by making the Message, not only a significant thing in our personal life but by our example we will hopefully encourage — dare I even say inspire — others, by this to follow, and spread the message,

Jewish Scripture To everything there is a season, a time to every purpose under heaven: A time to be born, and a time to die, a time to plant, and a time to pluck that which is planted; A time to kill, and a time to heal, a time to break down, and a time to build up; A time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; A time to embrace, and a time to refrain from embracing; A time to get, and a time to lose, a time to keep, and a time to cast away.

A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate, and a time of war, and a time of peace.

Now I realise that some of these words are value loaded and could pose problems for the individual, if for example we got caught up in the idea that we are somehow ―more spiritual than others‖ The problems with having a spiritual ego can be even greater than the problems posed with what I would call our ordinary ego.

It is difficult to be on the Sufi Path. It is challenging to be on the Sufi Path. It can be a solitary experience on the Sufi Path. It‘s solitary when you have doubts about yourself and perhaps even about the existence of a Divine Presence. All these are normal human feelings, or at least I think they are!

So do we, as ordinary human beings need reference points or anchor points to bring us back to stability when we find ourselves vulnerable or unsure.

I think that these can be useful in so far as they can act as signposts on the path.

In the Jewish and Christian scriptures we read perhaps two of the most touching and meaningful scriptures.

Christian Scripture The Beatitudes (Matthew 5:3-12) Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are the meek: for they shall possess the land.

Blessed are they that mourn: for they shall be comforted.

Blessed are they that hunger and thirst after justice: for they shall have their fill.

Blessed are the merciful: for they shall obtain mercy.

Blessed are the clean of heart: for they shall see God. Blesses are the peacemakers: for they shall be called children of God. Blessed are they that suffer persecution for justice' sake: for theirs is the kingdom of heaven.

What a wonderful template to live one‘s life to!

Again we could ask — So what are we to do?

So what are we to do?

As Sufis we don‘t have any must do‘s or must not do‘s. This initially was one of the great attractions for me — if I can speak personally for a moment. The idea that one was free of all restrictions, rules, regulations and dogma seemed to be wonderful and appeared to be so easy to adopt oneself to.

How mistaken was this view. I couldn‘t have been more wrong!

Murshid says that there are three stages of action that the sincere followers of the message have to pass through, and the difficulty is that each stage has a tendency to hinder them from going on to the next stage.

The stages are called:  receiving the message,  assimilating the message, and  representing the message.

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The first one, receiving the message, is an important one because we are told that this stage can be so interesting that the follower can be so engrossed with the flow of endless knowledge that the heart of the seeker is never full so that it is never enough. I‘ve met a few people who are or were unfortunately at this stage and Murshid says that when a follower is here then the activity of the further stages remain unaccomplished!

I see this as nothing less than a tragedy that someone not only needs confirmation of the validity of what they have received but that this constantly is needed over and over again. Such is the complexity of the human species that we think that when something presents itself as a answer then we have to unravel each strand to see if it can stand up to our intellectual examination.

Listening to one‘s heart rather than one‘s head cannot be emphasised enough.

The second stage is assimilation and this is a very necessary process of an undetermined length of time. Contemplation is a great help in the ability to assimilate the knowledge of truth. We ponder on the substance of subjects that we have heard or learnt and by putting these practices into one‘s own life we learn to assimilate. We learn of the multiplicity of one thing by seeing it from a wide range of viewpoints, or aspects.

Again we read in the Retreat Booklet the following :

Readings from the Koran Verily, this is My Way, Leading straight: follow it: Follow not (other) paths: They will scatter you about From His (great) Path: Thus doth he command you, That ye may be righteous Or lest ye should say: ―If the Book had only Been sent down to us, We should have followed Its guidance better than they,‖ Now then hath come Unto you a Clear (Sign) From your Lord,-and a guide And a mercy: then who Could do more wrong Than one who rejecteth

―Many people before assimilating the knowledge wish to reason about it, wish to discuss it, wish to justify it

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The Gayan GOLDEN RULES My conscientious self: Keep to your principles in prosperity as well as in adversity.

Be firm in faith through life's tests and trials.

Guard the secrets of friends as your most sacred trust.

Observe constancy in love.

Break not your word of honour whatever may befall.

Meet the world with smiles in all conditions of life.

When you possess something, think of the one who does not possess it.

Uphold your honour at any cost.

Hold your ideal high in all circumstances.

Do not neglect those who depend upon you.

and see how it fits in with their own preconceived ideas. In this way they disturb the digestive fire of the spirit, for just as the mechanism of the body is always working to help assimilate food, so the spirit is constantly working to assimilate all that one learns throughout life. Therefore it is a matter of patient.‖ Finally there is the third and last stage; this is that of representing what one has discovered. This is to being willing to share what we have found to be beautiful and harmonious. The joy of sharing with others: ―It is only in this third stage that the following of the message is fulfilled, when a soul has heard and has pondered upon it, and passed the same blessing on to other.‖ Now this doesn‘t mean that we have to respond like robots, it just means that if we are fortunate enough to have been given the privilege — and it is a privilege — of the knowledge of the message, then we should be open to it and respond accordingly. Of course we should dwell on it for a considerable, but not interminable time, and then hopefully assimilate it. It is then by our behaviour and sense of presence that we can promote the message of Love, Harmony and Beauty — not by being evangelistic nor with a display of elitism or sanctimoniousness that our Ego may try to plant in our minds — but by working quietly and unassumingly to spread the spirit of reciprocity among peoples of all races, class and culture.

Murshid said: ―Those of us who are privileged to serve the cause may just as well find an easier way, a better way, rather than strike a way of difficulty. Greatness is in humility; wisdom is in modesty; success is in sacrifice; truth is in silence. Therefore the best way of doing the work is to do all we can, do it thoroughly, do it wholeheartedly and do it quietly.‖

Spirit Matters

Page 14

Poetry

Dining hall at Amberley, 2011 Retreat

by Zorah Bria Floren Ovular Ovum

the little cowrie shell on the shore holds the sound still Old friend In the half light of the early morning bathroom we meet again on day six Hand to heart I smile in greeting But she breaks the silence

Kite

―Ah, not you again!‖ Explosion of delight.

Mind held by a thread of attention flutters and tugs

Nature walk, Amberley, 2011 Retreat

flutters and lifts falls rises and darts at tangents figure eights A no-nonsense tug on the thread and she slips upward and steadies Trusting her now, loosening out the hold she sails up in the blue seems to be at rest, afloat just rufflings at the end of her tails The thread arcs, barely perceptible She settles, but no, a downward swoop and the kite master need be quick in play.

Autumn 2011

Page 15

Essay– The Mind World

by Hidayat Inayat-Khan

The mind could be seen as a sophisticated Computer, where numberless programs are listed. These can either be downloaded at will, or they might flash unwillingly at any time. The processing of these programs is what is called Mental activity. Among the various thoughtprograms, some can be understood from a logical point of view. Others require a deeper insight into the thinking world, because they proceed in attunement with the feeling heart.

Reasoning, which requires wisdom as well as the knowledge of facts, could be explained as being an evaluating process regarding decisions or actions to be taken. However, reasoning does require the ability to concentrate and to co-ordinate the thinking, there where the mind is confronted with the need of evaluating multiple facts.

Concentration could be understood as being a process where the thought is held under control when fixing it upon a chosen shape, color, sound or an association of these, such as a symbol or a Scenery. This specific discipline also requires the ability of de-concentrating, in order to secure the power of freeing the mind from undesirable thoughts.

Imagination, which is the secret of creative accomplishments, can be developed by visualizing made-up sceneries with closed eyes. One can either visualize oneself within those sceneries, or they can be seen at various distances. Details such as colors, sounds and moving object visualized within the scenery can be largely considered, thereby intensifying the creative nature of this process.

Observation is the process of receiving impressions through the five senses, which are like windows through which the consciousness is fully aware of all experiences. Observation is consequently the door opener to all worldly knowledge and accomplishments, either material or spiritual. Obviously, all decisions and actions taken were originally motivated by concentrated and coordinated reasoning, together with visualized imagination.

Memory is like a storehouse, where past impressions are preserved along various periods of time, according to the intensity of the experience registered at the time.

When grabbing impressions out of the storehouse of the memory they suddenly re-appear in the mind.

Past impressions can also spontaneously flash by at any time, without having been called on. Furthermore, long forgotten impressions - since many years - can also suddenly re-appear on the screen of the mind for no logical reason, other than resulting indirectly from an automatic association with similar circumstances.

Love, human and Divine, is experienced at a level, where the thinking mind and the feeling heart are harmoniously attuned within the consciousness, leaving no space for self-identification.

Meditation cannot be called ―Thought conditions‖, but rather a sublimated condition, where the mind-world and the feeling heart are replaced by an all-pervading consciousness

ACKNOWLEDGEMENT OF UN-ATTRIBUTED PHOTOGRAPHS Front cover—Misty forest—Azad Daly Pages 2—Flower pic—Majida Patrisha Hawkins Page 5—Pir-o-Murshid Hidayat & Aziza—Sakina Jacob; graphic of kundalini man—Google Images Page 7—Nature walk—Ananda Hogan Page 9—Dhanyata and family—supplied by Dhanyata Van Lane Page 13—Universal Worship table in ‗The Gayan‘ reading—Azad and Nuria Daly Page 14—Dining hall—Ananda Hogan; Nature walk—Nuria Daly Page 16—Group photo—Nuria Daly Photos of Murshid from electronic store.

All decorative images have been snaffled from Microsoft Clipart.

Spirit Matters

Page 16

Personal Story—Diet or Fast?

by Nuria Daly A few weeks before our Retreat I met someone at a dinner party, who enthused about a diet he was on, and how he has lost 8kg very quickly. Following this conversation I soon found a practitioner of this diet and I started, what was a very strict regime, where all the food had to be weighed and counted. I have never done anything like this before, however I hasten to say that I found many good reasons to justify being on this regime – high cholesterol, fatty liver, carrying too much weight on my hip, knee, and back, and if my weight kept on increasing I would have had to buy a new wardrobe of clothes. However, despite all these reasons, it still appeared that I was acting in a way that was beyond mind and will — I just felt driven to do it.

It just so happened that toward the end of this five week diet was when our retreat was being held, and so I continued the diet at Amberley, having brought all my food with me. All I had to do was heat this food up.

Whilst on the retreat, living this way seemed to fit in with the inwardness of the retreat and I didn‘t find it difficult at all, quite the contrary. So it was towards the end of the retreat, when I found myself sharing experiences , which had nothing to do with the diet, with

Bhakti. She told me about a friend who had been on a diet because she wanted to empty herself in a spiritual way. I realised that this was precisely why I had gone on the diet without really realising it. I also realised that I was actually fasting and that in some way ‗unconsciously‘ I had known that I would be at the final stage of a fast during the retreat, in other words approaching, what for many, is the goal of a forty day fast. Following this realisation I understood not only why I had gone on this diet, but most importantly why I had been open to such amazing and profound life changing experiences during the retreat. I also understood what I had been doing to myself in letting myself get bigger; I was using my bulk to come between myself and the Divine Presence, or should I say that by not having that bulk I felt lighter and freer and closer to that Presence.

I won‘t say that I would recommend going on a fast, as it has to come from somewhere deep inside, and this shouldn‘t be forced. However I really thank Bhakti for opening my eyes and making me appreciate what I was really doing.

Attendees at the Australian annual retreat, 2011

Autumn 2011

Page 17

Upcoming Events

THE SUFI MESSAGE OF REMEMBRANCE A celebration of 101 years of the Sufi Message of Love, Harmony and Beauty in the west. “when a person rises above all the things of the world such as power, wealth, possessions, there comes a desire in the heart, a remembrance of our origin, of the perfection of love and peace” .”

4pm Fri 23th to 12 noon Tuesday 27th September, 2011 At The Chevalier Resource Centre 1 Roma Ave, Kensington, Sydney NSW 2033 (Parking onsite).

The retreat will be guided by experienced leaders of the Sufi Movement in Australia and will include a special focus on zikar practice.

Cost: $440 includes retreat, meals, accommodation, linen and parking.

For further information please contact: Hamida - 02 9387 5263 m 0420 302 739, hamida.janice@yahoo.com

REGISTRATION To register, please email participant name and phone to irenenuriadaly@iprimus.com.au and you will receive program, map, dietary needs & next of kin contact forms.

Please deposit $50 by 5th August, full payment by Friday 9th September 2011 to Commonwealth Bank, Brandon Park Branch, Sufi Movement in Australia Inc, BSB 063 587 Account number 10251994, Payee Reference: Your name.

We look forward to celebrating 101 years of the Sufi Message in the west.

Contacts

International Sufi Movement Contacts

NATIONAL REPRESENTATIVE Nuria Daly Ph: 03 9561 4861 16 Petronella Ave Email: irenenuriadaly@iprimus.com.au Wheelers Hill. VIC. 3150

GENERAL REPRESENTATIVES 24 Banstraat Ph: +31 70 3657 664 2517 GJ The Hague Email: sufihq@xs4all.nl Netherlands

VICE-PRESIDENT Celia Genn 2524 Old Gympie Rd Beerwah. QLD. 4519

Ph: 07 5494 0724 Email: cgenn@bigpond.com

GENERAL SECRETARIAT 78 Anna Pulownastraat 2518 BJ The Hague Netherlands

Ph: +31 70 346 1594 Fax: +31 70 361 4864 Email: sufiap@hetnet.nl

Sufi Movement Web Sites SECRETARY Sabura Allen 19 D’Arcy Ave Sandringham. VIC. 3191

TREASURER Azad Daly 16 Petronella Ave Wheelers Hill. VIC. 3150

Ph: 03 9533 4658 Email: sabura.allen@med.monash.edu.au

International Sufi Movement www.sufimovement.org Sufi Movement in Australia www.smia.com.au

Ph: 03 9561 4861 Email: rdaly@iprimus.com.au

For more related links, please go to http://www.sufimovement.org/links.htm

Regional Contacts and Representatives ACT

Talibah Josephine Lolicato 1 Sorrel Place Queanbeyan. ACT. 2620

Ph: 02 6297 5107 Email: loliavec@ozemail.com.au

ACT—ROSE GARDEN

Zubin Shore 849 Lake Rd Bungendore. ACT. 2621

Ph: 0438 550247 Email: leonieshore@hotmail.com

NSW—GRAYS POINT

Kafia Airey 98 Grays Point Rd Grays Point. NSW. 2232

Ph: 02 9525 0137 Email: kafia@optusnet.com.au

NSW—NEW ENGLAND

Karim and Bahkti Parkhurst Sitara Manzil, 30 Bridge St Uralla. NSW. 2358

Ph: 02 6778 4701 Email: sitaramanzil@bigpond.com

NSW—SYDNEY

Hamida Janice PO Box 3371 Tamarama. NSW. 2026

Ph: 02 9387 5263 Email: hamida@tpg.com.au

QLD—GLASSHOUSE MOUNTAINS

Celia Genn 2524 Old Gympie Rd Beerwah. QLD. 4519

Ph: 07 5494 0724 Email: cgenn@bigpond. Com

TASMANIA

Habiba Aubert 82 Princes St Sandy Bay. TAS. 7005

Ph: 03 6223 6085

VICTORIA—MELBOURNE

Nuria Daly 16 Petronella Ave Wheelers Hill. VIC. 3150

Ph: 03 9561 4861 Email: irenenuriadaly@iprimus.com.au

EDITOR, Spirit Matters

Sakina Jacob

Ph: 0448 839641 Email: klsjacob@gmail.com