Spirit Matters Summer 2010-2011

Greetings

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.

Spirit Matters

T h e N e w s l e t t e r o f t h e

S u f i M o v e m e n t i n A u s t r a l i a , I n c

Summer 2010-2011

Volume 14, No. 4

Nature is

our bread and wine.

Nature is

our soul's nourishment.

Hazrat Inayat Khan

Spirit Matters Page 2

What’s Inside Spirit Matters this season?

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)

Editorial

As I sat down to begin putting this newsletter together,

my brother-in-law pointed out that today is 1111,

which means I should begin by saying to you all—Happy

New Year!

As you may have noticed if you haven‘t been too

distracted by the Christmas season, this newsletter is a

little late. Apologies if you have been waiting; your

editor has been distracted herself with the business of

changing direction in life. I have recently been inspired

by a Taoist saying that goes something like this: If you

don‟t change direction, you will end up where you are

heading. That being so, I have recently quit my job,

packed my belongings, and moved back to Brisbane to

be closer to family and try my hand at slightly different

kinds of income-providing activities. But now my laptop

has been unpacked, and Spirit Matters Summer 2010 is

on its way.

This issue is replete with offerings from several of

our members—so much so, I have expanded the number

of pages. As your newsletter is now fully online, this is

not a problem. So settle into your holiday chair, I hope

happy after your Christmas and new year celebrations,

and enjoy the inspiring words within these e-pages.

With love,

Sakina

Contents

3-4 Letter from the national representative —

Nuria Daly

4 Poetry — ‗Mother‘ by Kahlil Gibran

5-7 Poetry — ‗I am, I am not: Journey to self-

discovery by Nur Al-Alam

8-10 Article—‗The Teacher‘ by Azad Daly

11 Poetry—‗Pied Beauty‘ by Gerard Manley

Hopkins

14-16 Article—‗Thomas a Kempis‘s The Imitation of

Christ: A mediaeval guide to those on the

path of God‘ by Chamanafroz

17 Memorial—‗Refuge in Friendship‘ by Talibah

Josephine Lolicato

18-20 Article—‗Four Funerals and a Wedding‘ by

Zubin Leonie Shore

21 Upcoming event—Australian Summer Retreat

22 Contacts

Page 3 Summer 2010-2011

These last few months have been difficult ones for us

and I think for many others as well. So many people I

have spoken with recently have said the same thing and

told stories which have been quite harrowing. I have

wondered what it is in the Universe that has so adverse-

ly affected us. Those who believe in astrology have as-

sured me that it is indeed so and that things should have

started to get better from mid November. I sincerely

hope this has been happening for us all!

Late spring was wonderful in Melbourne with plenty of

rain and sunshine. The parks, gardens and forests look

and feel perky and full of growth and colour. When we

worked with the teaching on nature, which is included

in this Newsletter, everyone in the group became ani-

mated, smiled and seemed happy and perky too, which

is why I thought it would be an appropriate teaching to

read and hopefully absorb.

The teachings have been amazingly relevant to all the

challenges we have been faced with over the past few

months. Perhaps I have chosen them because they

spoke to me, but in any case, living the teachings have

helped in a most wonderful way. See part of ‗The Tun-

ing of the Spirit‘ below.

To keep the spirit in proper condition is as difficult or even more difficult than cultivating a delicate plant in a green house, where a little more sun may spoil it, a little more water may destroy it, a little more air might be bad for it. The spirit is even more delicate than that. A slight shadow of decep-tion, mere feeling of dishonesty, a little touch of hypocrisy can spoil it. If fear touches it, if doubt shakes it, if anger strikes deep into its root, it is spoiled. The more delicate the spirit, the more del-icate care it needs, it must be carefully guarded in the green house. A slight sense of dishonour, the least insult coming from any side, can kill it. Apart from man, the spirit of a horse can die the day that it feels the whip; once the whip has fallen upon it its spirit may be gone. No doubt, “killing the spirit” is only a way of speaking; spirit is never killed, and yet for the spirit that is killed in the meaning of this expression it is worse then death. Death is preferable; life loses all its interest once the spirit is dead. It is better that a person should die then his spirit should.

As it happened, my son‘s spirit had just been crushed —

by cruel ignorant words when he was most vulnerable.

My own reaction was to empathise with him, to be angry

and reactionary on his behalf, to think of ways he could

fight this injustice and stand up for himself. So what

does Murshid say that we can do to heal this dead spirit?

Nevertheless, spirit is divine and spirit is eternal and it can always be restored if one only knows the key to it. What is this key? If this were told, then what remains? It is not an easy thing to find this key; it is not easy to mend the broken spirit. Not everyone can raise the spirit when once it is fallen, for then it is heavier to lift than a mountain. But what one can say is that there is only one key, the first and the last, and that is found in seeking for the kingdom of God. It works as an antidote, and it helps one by tuning the spirit, by harmonizing one and putting one into rhythm. If this is combined with wisdom it is better still; That is why a person looks for a teacher on the path of wisdom, in order that the teacher may guide him to find the key.

Letter from Nuria

National Representative of SMiA

Beloved brothers and sisters

Letter continues over page.


I wondered about this teaching and realised that the only way to help heal the hurt was to ignore what had happened and remember the love and light that had been in his heart and life before the incident. To regain the harmony and balance that was there before. As it happened my son and his wife were coming over for dinner the next day, so Azad and myself worked out a strategy to make this evening a lovely and loving safe place to be. We talked about their recent wedding and our time in Greece. About the harmony and beauty of our lives and we were all happy and relaxed. By the end of the evening much healing had hap-pened and in fact all now seems to be well. There has been no confrontation or anger, just a turning away from evil and ignorance, to concentrate on this wonderful, beautiful life. I have been inspired by this result and realise that we should in fact be ‗living‘ the Sufi message in our day to day lives and not just thinking about it and agreeing in an intellectual way. Sometimes actually ‗living‘ these teachings can be quite chal-lenging but I believe that with time and persever-ance it gets. I have also been thinking about how lucky some of us are to have an on-going Sufi group where we can work with the teachings together and share our problems and challenges. There are so many Mureeds and people who do not live near a group or have access to one, people who are trying to live a Sufi life without access to a teacher. It is fine being at the other end of a phone, Skype or email, but personal contact is also important—at least we have our retreat and meditation days, and I would encourage you all to come to these if you can—to feel and be part of our Sufi family. With love, peace and blessings to you all. I hope you have a peaceful, relaxing, and happy festive season and beginning of your new year.

With love,

Nuria

Poetry Half-page

MOTHER By Kahlil Gibran

The Mother is everything.

She is our consolation in sorrow,

our hope in misery,

and our strength in weakness.

She is the source of love, mercy, sympathy

and forgiveness.

He who loses his mother loses a pure soul

who blesses and guards him constantly.

Everything in nature bespeaks the mother.

The sun is the mother of the earth

and gives it nourishment of heat;

it never leaves the universe at night

until it has put the earth to sleep

to the song of the sea

and the hymn of the birds and brooks.

And the earth is the mother of the trees and flowers.

It produces them, nurses them and weans them.

The trees and flowers become kind mothers

of the great fruits and seeds.

And the mother,

the prototype of all existence,

is the eternal spirit,

full of beauty and love.

This poem was offered by Nuria.

Summer 2010-2011 Page 5

I AM monarch of all I survey; My right there is none to dispute.1 I obey no law, but mine 2 I am what I have, I am what I possess I make my destiny, I build my world. This is my life, I run the way I like. I am the core of my being My universe runs with my command 2 I made myself from one, two, three trillions of cells I made my heart, my limbs, my eyes, my bones. I grew a beautiful pair of lenses to make my eyes. I see through them, I enjoy colourful flowers. I am the dance-insane rhythm I dance on, with my own beat ... I do whatever my mind wants whenever.. It is none, but me, I salute2. I am the ego; I love my ego-self. I wanted to possess the earth and I got it I stockpiled the jewels of earth And I snatched them all from whomever I could Seldom I am quiet, seldom restless and wild, I am the blood-youth … I am the invincible power of this universe2. I love showing off my glory, my greatness, I love to boast and brag. I love to tell my stories, only mine I have no time to hear anyone else My cup is always full. I love my body, I love make up I am my own idol, I only worship me. I love TV, media, face-book, twitter I love gossip, blogs, and chat-rooms I spend all day writing my view points I enjoy my world, my views. But alas! I am not happy. I feel empty all the time. I have no peace. I cannot sleep in the night. I am worried that someone will steal my wealth. I complain, compare, criticise whenever I can

I condemn and show my contempt to whom ever I find I enjoy inciting wars amongst friends I get pleasure in the pain of my enemies I trust no one but me, so everyone is my enemy. I judge every one with my ideals, I want everyone to follow me. I am always right, so I keep debating, I have to win in all my arguments. I am always possessed by my lust for name, fame and wealth I snatch God's pride2. I have fear. I have fear of poverty, criticism, ill-health, old age. I have the fear of losing my loved ones I fear death. I realised my heart is sick. So started to look for a green stick, In order for a cure of heart, erasing the glitch Like a new born sweetie, an un-stained core. Travelled seven seas, anchored in many harbours. Found no arbours, no mithridate to cure my heart. By mercy of God, I landed in the heartland of Hazarat Inayat Khan, Spend many months in the ―sohbet‖ of seekers, Murshid blessed me in the dream. Guided was I, to the Pilgrimage to the self. Inspired to understand, blackstone in Ka‘aba to be the symbol of the black spot in the physical heart.3 Over the years, through many of my actions, displeasing to God, I placed black spots in my heart, blinded heart‘s eye, I was guided to start cleansing my heart.

Guided to the verse ―remember God—standing and sit-

ting and lying down‖4; ―in the constant remembrance of

God, hearts do find the peace‖5.

I realised, I am not the EGO which Edges God Out.6

Poetry Page

I am, I am not: Journey to self-discovery

By Nur Al-Alam


I am at the centre, not at the edge of my being. I felt, this is a journey from the periphery of my being to the centre, Towards my Heart—a horizontal journey, Then a vertical journey, from my Heart to God. Now as I reached the centre, I find, I do not exist there anymore. I am not my name, not my body, not my profession. I exist because ―Allah‘s Mercy encompasses every-thing‖7; I exist because Allah exists; ―Everything perishes except His face‖8. La Mawjuda El-al-Allah, nothing exists except Allah. ―He manifests Himself everyday in an every way.‖9 On the journey, I met Rose. I asked her, your root vein flows through the earth How do you make so beautiful colours and fragrance? Rose tree said, ―I am the instruction of God‖ exactly the same way you are ―the instruction of God‖.10 ―I spread my arteries and veins between sand particles of the mother earth. Collect minerals, then use the light of the sun, waves of the air, and the all pervading life in space, then I make the scent and colours for my petals.‖ Then Rose told me, ―You are a walking earth, You have red rivers flowing inside you through seven seas and five continents in you. You eat earthly minerals from grains, fruits and vege-tables, But how do you make thoughts, voices, words and lan-guages from nothing? You are a mystery to me, the way I am to you.‖ Finally, I came to the centre and found, I am not the one, but in the One Not the whole, but in the Whole. In the archetype of Gabriel, Ar-ruh-al-Quddus 11 (the Holy Spirit). I am not the puzzle, but a piece in the puzzle of the Universe; I make the puzzle complete. Without me, puzzle remains undone. I am not the Pole, I am compass, I am aligned to Ka‘ba

The axis from Earth aligned to the Universe. I am not what you see; I am what you do not see.12 I am not a human being having spiritual experience, But a spiritual being having human experience.13 At the centre, I lose myself, I exist no more. But I can morph into anything. I can become nothing and everything. I can shrink to dust; I can turn into tree, I feel the way tree feels, spread the roots into the earth, feed the body. I think of the rabbit, and become the rabbit, Feel its whiskers, chew the grass, I can think of bird, and become the bird, Feel lighter and fly in the sky, Eat the insects and feel how it keeps itself alive I no longer remain myself, I become anything and everything on the earth. I am in the Zen garden, Full of Sun, Moon and Stars with An Universe of all pervading life I am amazed; I got a place in that garden. The invisible divine energy, that flows through everything, the power In the infinite time and space, That causes tidal waves, causes the motion of the Uni-verse. I feel the PULL of that wave, in the pulses of my artery and vein.14 Journeying through the self, I find I am not the art, but the dot which makes the art, I am not the music, but one of the many notes which make the music, I am not the earth, but the speck of dust that makes the earth, I am not the candle or its wick, but the flame that brings the light, Candle burns itself to give the light, Same way, I burn my body calorie, to pass through the journey from cradle to grave, And give the light of life to this earth & the universe. Guided to verse, ―anything and everything That the Universe contained, Is busy in constant vibration of Zikar‖.15


At the centre, I feel I am not the ocean, but a drop in the ocean, I am not the solid mass of bone, flesh and blood But a vortex,16 doing the constant zikar around my heart. When I move, every cell moves I am in synch with every cell Circling on it axis, in the core of my heart. I see it like the simultaneous reflections In the three trillion mirrors, one in each cell, showing movement of Zikar It‘s such a magic to watch. At the centre of my being, I learnt I am not the player, I am the instrument, I am the medium, God expresses Himself.17 His ‗wujud‘ and His ‗shuhud‘.18 But ―nothing of us is as His likeness‖.19 ―God created Adam in His form‖.20 ―He formed you, and made your forms beautiful‖.21 ―The Real is with us wherever we are‖.22 O God, make me an instrument of Thy peace.23 At the centre, I find, I am not the matter, as matter submits to gravity by force, But I submit to God willingly, “To Thee do we give willing surrender”.24 Then guided to a Pir Zia teaching: Making It Real.25 Living at the centre with God consciousness is Something that requires lots of practice and perfec-tions. Because all creatures dwell in constant change and taqallub („fluctuation‟).26 The guidance is, When we reach the core, and say our prayers Let our ears, become aware ―God hears through our ears‖. When we read verses, let our voice speaks God‘s words. We become aware of “Thy voice which constantly cometh from within”.27 By switching from ―I am‖ to ―I am not‖ We reach the station of ―fana‖ – annihilation, Thus assimilate from ―I-ness‖ to ―One-ness‖ O Soul, say ―Ueidhu nafsi bil-llah‖ (I surrender my nafs-ego to Allah).

It is slaying by the strength of its arm That it may become conscious of its own strength. Its self-deceptions are the essence of Life28; After that you will feel, everything comes to you, is a gift of blessings from Allah, ―Allah‘s blessing is countless‖29; The only thing you give is praise and love. After all, love is the glue that binds everything. 1 “The Solitude of Alexander Selkirk” – William Cowper,1875, London 2 ―Bidrohi (The Rebel)”, Kazi Nazrul Islam, 1922, Bengal, http://banglamusic.com/artists/nazrul/nazrul_the_rebel.htm 3 Citation of Hasan al-Basri by Margaret Smith, An Early Mystic of Bagdad, 1935, London: Sheldon Press 4 Qur‘an verse 4:103 5 Qur‘an verse 13:28; 6 Wayne Dyer 7 Qur‘an verse, 7:156 8 Qur‘an verse, 55:26; 9 Qur‘an verse, 55:29 10 Qur‘an Verse, 17:85, ―Say, Soul is an instruction from my Lord‖ 11 Qur‘an verse, 16:102 12 Masnavi, 1250, Mawlana Jalaluddin Rumi ―Everything in world of seen has a root in the world of unseen‖ 13 "The Phenomenon of Man" 1955, Pierre Teilhard de Chardin. 14 Paraphrased from song ―Akash Vora Surya Tara‖, Rabindranath Tagore 15 Qur‘an verse, 17:44, ―There is not a single thing but extols His limitless glory and praise: but you (O human) fail to grasp the manner of their glorify-ing Him!‖ 16 Vortex - A cloud of moving particles around axis, “That which Transpires behind that which appears” – Pir Vilayat Inayat Khan, Omega publication, 1994 17 “No entity of any existent thing becomes manifest except through His self-disclosure”, Self-Disclosure of God , W. Chittick,P-15, Ibn Arabi 18 ‗wujud‘ means ‗existence‘ and ‗shuhud‘ means ‗witnessing‘ 19 Qur‘an verse, 42:11, ―there is nothing like unto Him‖ 20 Hadith Qudsi 21 Qur‘an verse, 40:64, 64:3 22 Qur‘an verse, 57:4 23 Saint Francis of Assisi prayer 24 Saum - Hazrat Inayat Khan Prayer 25 As per Al-Bukhari hadith from Abu Hurayra ‖I am his hearing with which he hears, his seeing with which he sees‖, Pir Zia recommended practice to watch the ratio of speaking & listening in daily life, to become aware of willing surrender of our ears and eyes through which God hears and sees 26 Self-Disclosure of God- Principles of Ibn Arabi’s Cosmology, William Chit-tick, SUNY press, 1998 27 Khatm - Hazrat Inayat Khan Prayer 28 Secret of Self – Mohammad Iqbal, 1915, translation – R. A Nicholson 29 Qur‘an verse, 14:34,‖ if ye count the favours of Allah, never will ye be able to number them‖


Anticipating the arrival of Murshid Nawab for next year‘s Sufi Retreat, I thought it would be useful to look at some of Pir-0-Murshid Inayat Khan‘s writings and thoughts on the role or the necessity of a teacher. We all know that by submitting one‘s self to the will of another—especially in this day and age where consumer-ism and personal liberty are seen as immutable—isn‘t easy. In fact I would suggest that this factor alone pre-sents the greatest obstacle for many people on the spir-itual path. We all know that this is the right thing to do, but the difference in knowing and doing presents as a huge problem for a lot of people; and for some, in my opinion, it is seen as an impossible ask. Scattered throughout the Volumes are many references to the Teacher and to the lessons to be learned from these teachings. I will quote extensively from the Vol-umes and from Sufi Mysticism into the West by Dr. Karin Jironet. Inayat Khan set sail from India with a radical plan to bring Su-fism to the West; this was at the request of his teacher Abu Hashim Madani. Coming from an eastern upbringing, with all that that suggests, this must have seemed a daunting task that he had undertaken, but neverthe-less he pursued it with notable determination and courage. Most of you will have some idea of the obstacles he encountered so I don‘t plan to deal with them in this article. Dr. Karin Jironet writes the following:

THE TEACHING AND GUIDANCE OF INAYAT KHAN What characterizes the teachings of Inayat Khan is the selective integration of tradition with new in-spiration. Although he was firmly rooted in classical Sufism, Inayat Khan went beyond this when he in-troduced a modern method of teaching that was adapted to the western mind-set. Critics may find reason to question the introduction of western cultural elements to eastern esoteri-cism, arguing that the latter may become diluted.

This may be a danger, which much of this history of the brothers shows. But the danger does not come from the teachings of Inayat Khan. It is the essen-tial challenge in opening the western world to mys-ticism, to the inner world. Inayat Khan was aware of this potential risk. That is why he persistently stressed the importance of 'guidance'. The transfor-mation of the individual through spiritual guidance and esoteric practice may in itself overcome this danger. It has this effect on the individual and his or her self image, as well as on the social and cul-tural environment in which the individual functions. Initiation in the Sufi Order, the Inner School, which is the central activity of the Sufi Movement, is a means for receiving personal spiritual guidance in the West that follows traditional Sufi mysticism.” (Jironet, 2009, p.10)

Jironet makes the point that Murshid introduced, ‗a modern method of teaching that was adapted to the western mind-set‘. Also Murshid laid great emphasis on ‗the importance of guidance‘ from a teacher. He also laid great stress on the unlearning of ‗knowledge‘ so as to open our minds and cleanse our selves of dogma and ‗rigid ideas‘:

Hazrat Inayat Khan's teachings include a number of practices that search for knowledge within the per-son. This training is viewed as a gradual process of 'unlearning', the abandonment of rigid ideas about the world and the self so that the mind can become open to reflect the divine light. Unlearning is a pro-cess of freeing the mind from the false ego with which the person identifies. That is why the Sufi Message is called the message of spiritual liberty. According to Hazrat Inayat Khan, the basis of Sufi training is that consciousness of God is the purpose of living, and that every individual can reach this goal through self-examination. Man may identify with the divine aspect within, the true self, and become conscious of God. Sufi mysticism consists of training in how to seek knowledge about the true self and to live it. Inayat Khan stressed the im-portance of living spirituality and balance between the inner and outer lives.” (Jironet, 2009, p. 2)

This idea of the inner search and the opening up of our hearts to the idea of Spiritual Liberty, with the freedom that this brings, is a wonderful concept; but it is much more than a concept, or an abstract idea, it is a means

Article — The Teacher

by Azad Daly

Summer 2010-2011

Page 9

to an end. With the expansion of consciousness (See Gathekas 49) and the awareness of our purpose in life, then we can, as Murshid says, actually live a more meaningful and balanced life. Our practices are a great help in attaining this goal. But where or how do we get these practices? We get them from our teacher! A great danger lies in thinking that we can do this unaided. This indeed can be done! But, the inherent danger is that we could leave our-selves exposed, or captive, to our Ego. The benefit of having a the teacher is that she/he can discern this danger and gently (and sometimes not so gen-tly) nudge us back on the right path. The teacher gives us individual practices, which are tailored to our specific needs and these are further added to over the years. We are also given a Sufi name, which is a teaching in itself, as we should try and live up to what the name implies. Self–examination is indeed a necessary tool for this task—the danger lies in us that we could develop a „spiritual‟ ego and are so enamoured with the idea that we are a ‗spiritual being‘ that we are blinded with what we have truly become.

The Sufi understands that although God is the source of all knowledge, inspiration, and guid-ance, yet man is the medium through which God chooses to impart His knowledge to the world. He imparts it through one who is a man in the eyes of the world, but God in his con-sciousness…. He has done this all through the history of man, every great teacher of the past having been this Guiding Spirit living the life of God in human guise. In other words, their human guise consists of various coats worn by the same per-son, who appeared to be different in each. Shi-va, Buddha, Rama, Krishna on the one side, Abraham Moses, Jesus, Mohammad on the oth-er; and many more, known or unknown to histo-ry, always one and the same person. Those who saw the person and knew Him recog-nized Him in whatever form or guise; those who could only see the coat went astray. To the Sufi therefore there is only one Teacher, however differently He may be named at dif-ferent periods of history, and He comes con-stantly to awaken humanity from the slumber of this life of illusion, and to guide man on-wards towards divine perfection. As the Sufi progresses in this view he recognizes his Master, not only in the holy ones, but in the wise, in the foolish, in the saint and in the sinner, and has

never allowed the Master, who is One alone, and the only One who can be and who ever will be, to disappear from his sight. The Persian word for Master is Murshid. The Sufi recognizes the Murshid in all beings of the world, and is ready to learn from young and old, educated and uneducated, rich and poor, without questioning from whom he learns. Then he begins to see the light of Risalat, the torch of truth which shines before him in every being and thing in the universe. Thus he sees Rasul, his Divine Message Bearer, a living identity be-fore him. (Khan, n.d., (b), p.14) So the manifestation of the One, has and can be, in many guises and is not bound by our sense of time or geography. God uses the medium of the human form to ‗impart His knowledge to the world‘. The Rasuls, or teachers have from time immemorial taught us this. There is only one message that has been taught down through the ages; it is not restricted by dogma or by the narrowness of the human mind, as it has sur-vived over many centuries and in many reli-gions. We are very privileged to be a part of the spreading of this message and to show the in-

herent essence or substance of Love, of Harmony and Beauty by living the message rather than by preaching it. Intellectual study may last the whole of one's life; there is no end to it, and this is why the teacher does not encourage speculation. A doc-

trine means a separation from other doctrines. The Sufi belongs to every religion, and thus he has no special beliefs and speculations. There can for instance be one Sufi who believes in reincarnation, and another who realizes heav-en and hell. The work of the Sufi is personal development. It is what one practises that is important, rather than what the teacher says

though the teacher can give protection. Initiation contains several degrees. It is a trust given to one by the teacher, but the real initia-tion is the work of God. No teacher can or will judge. The real pupil is he whom the teacher knows he can trust, though all are welcome to him. Spiritually he is both father and mother to the pupil. The life of the teacher is often a sacrifice; he is often persecuted and suffers much, but what little help he can give, he will give. (Khan, n.d. (a), p. 88)


No doubt there comes a time in a man's life when even if he were initiated a thousand times by na-ture he still seeks for a guide walking on earth. Many will say, 'Why is God not sufficient? Why must there be someone between God and man? Why must it be a man who is just as limited as we are? Why can we not reach the spirit of God directly?' But in a man who is your enemy and who has tortured you throughout your life, in another who is your great-est friend, and in your teacher who inspires and guides you, in all these is to be seen the hand of God. They have all three guided you on the path of inspiration; they are all three needed in order that you may go further in life. The one who has disap-pointed you, who has harmed you, is also your initi-ator, for he has taught you something, he has put you on the road, even if not in the right way. And he who is your friend is your initiator too, for he gives you the evidence of truth, the sign of reality; only love can give you a proof that there is some-thing living, some thing real. And then there is the inspiring teacher, be he a humble man, an illiterate person, or a meditative soul, a great teacher or a humble one, he is what you think him to be, as eve-ryone is to us what we think them to be…. (Khan, n.d. (a), p. 95) The teacher does not always teach in plain words. The spiritual teacher has a thousand ways. It may be that by his prayers he can guide his disciple; it may be by his thought, his feeling, or his sympathy, so that even at a distance he may guide him. And therefore when a disciple thinks that he can be taught only by words or teachings, by practices or exercises, it is a great mistake. (Khan, n.d. (a), p. 106)

I‘ll finish with two short stories about teachers:

In order to get the right disciples and the right peo-ple to come to him, a Sufi who lived in Hyderabad made a wonderful arrangement. He got a grumpy woman to sit just near his house; and to anyone who came to see the great teacher, she would say all kinds of things against the teacher: how unkind he was, how cruel, how neglectful, how lazy; there was nothing she would leave unsaid. And as a result out of a hundred, ninety-five would turn back; they would not dare to come near him. Perhaps only five would come, wanting to form their own opinion about him. And the teacher was very pleased that the ninety-five went away, for what they had come to find was not there; it was somewhere else. (Khan, n.d. (a), p. 106)

There is a story told of a dervish, a simple man, who was Initiated by a teacher, and after that

teacher has passed away this man came into contact with some clairvoyant who asked him if he had guidance on his path. The man replied, 'Yes, my master, who passed from this earth. When he was still alive I enjoyed his guidance for some time, so the only thing I would want now is just your bless-ing.' But the clairvoyant said, 'I see by my clairvoy-ant power that the teacher who has passed away was not a true teacher.' When the simple man heard this he would not allow himself to be angry with the other, but he said gently, this teacher of mine may be false, but my faith is not false, and that is sufficient. (Khan, n.d. (a), p. 63)

References Jironet, K. (2009). Sufi mysticism in the west: Life and leader-

ship of Hazrat Inayat Khan‟s brothers 1927-1967. Nether-lands: Peeters.

Khan, I. (n.d.). (a) Sufism mysticism. Sufi papers. Khan, I. (n.d.). (b) The way of illumination [Volume 2]. Sufi

papers.


PIED BEAUTY By Gerard Manley Hopkins Glory be to God for dappled things— For skies of couple-colour as a brinded cow; For rose-moles all in stipple upon trout that swim; Fresh-firecoal chestnut-falls; finches‘ wings; Landscape plotted and pieced—fold, fallow, and plough; And all trades, their gear and tackle and trim. All things counter, original, spare, strange; Whatever is fickle, freckled (who knows how?) With swift, slow; sweet, sour; adazzle, dim; He fathers-forth whose beauty is past change: Praise him.

Poetry Page

Photos of Ananda Bernadette Hogan’s garden, taken from her Facebook page. Poem is also offered by Ananda.

http://www.facebook.com/photo.php?pid=144891&id=100001357950567

Sufi Teaching — Nature

by Hazrat Inayat Khan


Volume XI - Philosophy, Psychology and Mysticism Part III: Mysticism; Chapter VII Anyone who has some knowledge of mysticism and of the lives of the mystics knows that what always attracts the mystic most is nature. Nature is his bread and wine. Nature is his soul's nourishment. Nature inspires him, uplifts him and gives him the solitude for which his soul continually longs. Every soul born with a mystical ten-dency is constantly drawn towards nature; in nature that soul finds its life's demand, as it is said in the Va-dan, 'Art is dear to my heart, but nature is near to my soul'. Upon those who are without any tendency towards mysticism nature has a calming effect; to them it means a peaceful atmosphere, but to the mystic, nature is eve-rything. No wonder that the mystics, sages and prophets of all ages sought refuge in nature from all the disturb-ing influences of daily life. They considered the caves of the mountains to be better than palaces. They enjoyed the shelter under a tree more than beautiful houses. They liked looking at the running water better than watching the passing crowds. They preferred the sea-shores to the great cities. They enjoyed watching the rising and the falling of the waves more than all the show that the world can produce. They loved to look at the moon, at the planets, at the stars in the sky more than at all the beautiful things made by man. To a mystic the word nature has a wider meaning; according to the mystical point of view nature has four different aspects. The forest, the desert, hills and dales, mountains and rivers, sunrise and sunset, the moonlit night and the shining stars are one aspect of nature. Before a mystic they stand like letters, charac-ters, figures made by the Creator to read if one is able to read them. The sura of the Quran which contains the first revelation of the Prophet includes the verse, 'Read in the name of your Lord... who taught with the pen'. The mystic, therefore, recognizes this manifestation as a written book. He tries to read these characters and enjoys what they reveal to him. To the mystic it is not only the waxing and the waning of the moon, it has some other significance for him. It is not only the rising and the setting of the sun, it tells him something else. It is not only the positions of the stars, but their action and their influence relate something to the heart of the mystic. The mountains standing so silently, the patient trees of long tradition, the barren desert, the thick for-est, not only have a calming effect upon the mystic, but they express something to him. The fluttering of the leaves comes to his ears as a whisper, the murmur of

the wind falls on his ears as music, and the sound of lit-tle streams of water running in the forest, making their way through rocks and pebbles is a symphony to the ears of the mystic. No music can be greater and higher and better than this. The crashing of the thunder, the soughing of the wind, the blowing of the morning breeze, all these convey to a mystic a certain meaning which is hidden behind them. And for a mystic they make a picture of life, not a dead picture but a living picture, which at every moment continually reveals a new secret, a new mystery to his heart. And then we come to the next aspect of nature, an aspect which manifests through the lower creation. The silent little creatures crawling on the earth, the birds singing in the trees, the lion with its wrath, the ele-phant with its grandeur, the horse with its grace, and the deer with its beauty, all these tell him something. He begins to see the meaning of the wrath of the lion and of the modesty of the deer. He listens to the words that come to his ears through the singing of the birds, for to him it is not a wordless song. The ancient mystics in their symbology used the head of the tiger, the form of the lion, the image of the eagle, and also pictures of the snake and the cow. They pictured them as a charac-ter which they had read through observing this aspect of nature.


There is an aspect of nature which is still more in-teresting, and to see it the mystic need not go away, for he sees it in the midst of the world. What is it? It is to read human nature and to watch its continual change, its progress, its degradation, its improvement. It is so interesting that in spite of all the difficulties that the world presents, one feels life worth living when one begins to notice how those who were going forward begin to go backward, and how those who were going backward begin to go forward; when one observes how a person, without sinking in the water, is drowned in life, and how a person who was drowning begins to swim and is save; when one sees how from the top a person comes down to the bottom in a moment, and how a person who was creeping on the ground has at last arrived at the top; when one sees how friends turn into bitter enemies, and how bitter enemies one day become friends. To one who observes human nature keenly it gives such an interest in life that he becomes sufficiently strong to bear all, to endure all, to stand all things patiently. One may observe this moving picture all through life, and it is never enough. One never tires of it. And the fourth aspect of nature is seeing the divine nature, realizing the meaning of the saying that man proposes and God disposes. When one is able to see the works of God in life, another world is opened before one; then a man does not look at the world as every-body else does, for he begins to see not only the ma-chine going on but the engineer standing by its side, making the machine work. This offers a still greater interest, the greatest interest in life. If one were to be flayed or crucified one would not mind, for one rises

above all pain and suffering, and one feels it worth-while to be living and looking at this phenomenon that gives one in one's lifetime the proof of the existence of God. It is these four aspects of life that are called nature by the mystics; to a Sufi they are his holy scripture. All the other sacred books of the world, however highly esteemed by the followers of the different religions, are interpretations of this book, given by those who were granted clear vision and who tried their best to give all they had learned from it to humanity in our hu-man language, which is a language of limitations. Nature does not teach the glory of God; it need not teach this as nature itself is the glory of God. People wish to study astrology and other subjects in order to understand better, but if we study astrology then we are sure to arrive at an interpretation which is given by a man, whereas what we should read from nature is what nature gives us and not what any book teaches us. There comes a time with the maturity of the soul when everything and every being begins to reveal its nature to us. We do not need to read their lives. We do not need to read their theories. We know then that this wide nature in its four aspects is ever-revealing and that one can always communicate with it, but that in spite of this it is not the privilege of every soul to read it. Many souls remain blind with open eyes. They are in heaven, but not allowed to look at heaven; they are in paradise, but not allowed to enjoy the beauties of para-dise. It is just like a person sleeping on a pile of gems and jewels. From the moment man's eyes open and he begins to read the book of nature he begins to live; and he continues to live forever.


I found this book, The Imitation of Christ by Thomas à

Kempis, in the library of a Buddhist family friend, the

husband of my wife's cousin. After he died, she kindly

offered family friends books from his extensive private

library. I found a few books on Sufism, including some

of Idries Shah's books. But one special book I found was

this one by Kempis. It was sitting on my own bookshelf

for a while until one evening I picked it up and started

reading it. What I read touched me deeply and I could

see the universal truth and wisdom in it that Murshid

talks about. Maybe many of you have heard of Thomas

à Kempis, but I didn't before.

He was born in 1379 or 1380 at Kempen in Germany.

His family name Hamerken, which leads us to the con-

clusion that his father might have been a metal work-

er. His mother seems to have kept the village school.

At thirteen years of age he went to school at Devent-

er ,which I believe is in Holland.

The school was called ―The Center of the New Devo-

tion‖, a movement of mystical Christianity and was a

lay order. The ―Devout Brothers and Sisters of the

Common Life‖ was organised by Florentius Radwyn.

Radwyn was the principal of the school and he took

Thomas under his wings. Thomas remained seven years

at Deventer and then joined an Augustinian Order and

later became a Friar. He died at the age of ninety-one.

The Imitation of Christ or De Imitatione Christy was

written in 1418 and contained four books.

It was said of him that he was not a very worldly man.

He loved reading, writing and praying (and maybe med-

itating?) in solitude. He also was known as a preacher. I

find the simplicity and beauty of his words very touch-

ing. Like the writer of the Sufi Teachings, he is con-

cerned about the outer and inner life and the role of

the ego.

A few examples:

If though didst know the whole Bible by heart and

the teachings of all the philosophers, what would

all this avail thee without the love of God, and

without His grace?

Vanity of vanities, and all is vanity, save the love

to God and serve Him only. This is the highest wis-

dom; to renounce the world and to make daily pro-

gress towards the Kingdom of Heaven.

Be not therefore exalted in spirit because of any

skill or knowledge thou mayest possess, but rather

let the knowledge thou hast been given make thee

humble and cautious. If though thinkest that

though knowest and understandest many things,

remember also that there are still more which

though knowest not. Be not high- minded, but ra-

ther acknowledge thine own ignorance.

That does fit for our ―modern days‖ as well as it did in

the past.

In our invocation we say: Towards the One, the perfec-

tion of Love, Harmony and Beauty. The Only Being.

Thomas à Kempis writes in the first book about truth:

Verily, he to whom all things are One, who re-

duceth all things to One, who seeth all things as

One, the same will enjoy quietude of heart and

mind, and abide in God's peace. O God, who art

the truth, make me one with Thee in love everlast-

ing.

Murshid says:

The followers of various faiths and religions,

those who have different opinions and different

Article — Thomas à Kempis’s “The Imitation of Christ”: A

mediaeval guide to those on the path to god

by Chamanafroz (text and illustration)


ideas, dispute and argue and differ from one anoth-

er. Do they dispute and differ in the realization of

truth? No. All the differences and disputes are

caused by the various facts which are all different

from one another. There are many facts and one

truth; there are many stars and one sun; and when

the sun has risen the stars become pale. To the one

before whom the sun has risen, to whom the truth

has manifested, facts make little difference . The

light of truth falling upon the facts makes them

disappear.

Living in this material world with all its noise and dis-

tractions makes us sometimes forget our real goal. Here

in Ireland we are getting bombarded every day with

worrying and bad news about the economy and the

state's finances. Politicians and experts of all sorts seem

just as confused as the rest of the population; this is

wearing the people down. I try my best as a Sufi not to

be affected by all this, but sometimes it gets to me as

well. It is good then to be reminded by simple and an-

cient words to put things into perspective.

I came across this quote from Omar Khayyam:

Why ponder thus the future to foresee,

and jade thy brain to vain perplexity?

Cast off thy care, leave Allah's plans to him—

He formed them all without consulting thee.


The lessons we have to learn and have to go through

are sometimes difficult and hard. But at the same

time, I feel that I received so many blessings from Al-

lah, The One. I also know people who have so much

more to deal with than I do right now. I don't want to

sound smug; God has his own plans for us as Khayyam

says. Without some of the suffering in my life I would

not have grown and maybe never yearned for the spir-

itual path. Was it Pir-O-Murshid who said at the Sum-

mer School that we are not human beings on a spiritual

path but spiritual beings on an a human path? I can't

remember who had said this, but it made me think.

There is much great goodness in humanity but also a

great deal of failure. As spiritual beings we are per-

fect, a mirror of the perfection of Allah. With the addi-

tion of the Ego things are getting stirred up. Our Master

reminds us that God is beyond human definition, be-

cause everything is coming from God. I try to imple-

ment the essence of my daily practice into my daily

life, as we all do. But there are days where I simply fail

and allow my Ego to trip me up. Then I might hurt oth-

ers the same as others can hurt me, when they are not

balanced. There is always something big or small lurk-

ing to tempt us to give in to our Ego.

Thomas A Kempis writes about this dilemma as well:

Whilst in this world, no man is altogether safe

from temptations, for these have their roots in

ourselves….

Many who seek to flee temptations, do but fall

the more grievously into them. Flight alone will

not bring us victory. Only by patience and true hu-

mility can we become stronger than our adver-

sary....

Fire trieth iron, and temptation the just man. Of-

tentimes we know not what we are able to do, but

temptation revealeth what we are....

When a man of good will is afflicted, tempted or

troubled with evil thoughts, he understandeth bet-

ter what great need he hath of God, and per-

ceiveth that without Him he can do no good thing.

And also:

Temptations and afflictions determine a man's pro-

gress in the things of the spirit; for in overcoming

them he gaineth merit, and the more brightly doth

his virtue shine forth.

These are just a few quotations of Thomas à Kempis

that I find quite inspiring. I find they fit beautifully into

the context of our own Sufi Teachings.

I like watching birds; I like their grace and beauty and

the freedom of their flight. Maybe another reason why I

joined the Sufi Movement of our beloved Murshid, as

the symbol he chose is the heart with wings. I am in

the right place. The words of Truth are the nourish-

ment for the heart to fly. When I feel weighted down

by the experience of outer life I have to remember to

eat and drink the wine and food from The Sustainer,

the Spirit; The Soul of all Souls, as Murshid describes

the One.

As it says in the Quran: Remember Me, I will remember

you. (Sura 2, The Cow. 152)

http://en.wikipedia.org/wiki/File:Thomas-von-Kempen.jpg


Safa Aliah Hull was a companion on the path who opened doors to the Light, offering friendship, laughter and understanding. Her eloquent wisdom emerged in the compassionate and uplifting letters we exchanged and our conversations. Before departing for North America in May 2010, I had spoken with Safa seeking advice which she offered in her down to earth, wise and empowering way. I would never hear her voice in this lifetime again. Ah, that is so not true for she does live on in one of her many loving projects where she is reading the poetry of Pir-O-Murshid Hazrat Inayat Khan. Remember. So life went on and I traveled from the Californian hills, to the golden land of Arizona, to the warm waters of Florida, to the icier ones of eastern Canada bountiful in fresh water, to an economy devastated Michigan, to the woods, lakes and loons of Minnesota, culminating in ref-uge at the Abode in up state New York with time to in-tegrate these experiences. Travel is an alluring portal into the worlds of friends and family who willingly open their hearts and homes. They share the beauties of their environment, the intricacies of their culture and the hard worked-for harmony in their lives. When flying into Albany I was met by a young man wear-ing a t-shirt with heart and wings who drove us along fast moving freeways to the calmer once Shaker commu-nity that is now the Abode. For the next four nights I slept in a cabin tucked in beneath a canopy of green on the mountain above the Abode. The sounds of nature became the evening‘s lullaby interspersed with splendid displays of lightening and thunder, and the rain refresh-ing and enhancing the fragrances of the woods. In the stillness and silence we refined the details of our temple in which the living God may awaken and shine out. Pir Zia, Aziza Scott and others led us on our person-al inward journeys.

All became timeless in the woods dotted with treasures to explore. A labyrinth ringing a majestic maple, never-ending paths, a bridge to everywhere and nowhere, swaying limbs dripping gigantic wind chimes which cho-rused in harmony with the birds, the earth‘s pulse, ca-ressed by the soothing hand of the air, water gurgling in the stream, all this beneath the fiery warmth of the sun. After the silent retreat, the path led down the mountain to a cabin by a lulling brook. There through the waves of the air came news of Safa‘s life threatening illness. She had only months to live and within another breath this time had diminished to weeks. And though I was hon-oured to hold her hand and given the privilege to sup-port her beloved family, her musical voice had gone and now what fiercely burned was the essence of her being in my heart. I am grateful to have known Murshida Safa. Her ele-gance, faith and ability to beautifully express ideas will remain pole stars in my life. Within the silence and still-ness when I return to myself, there I may hear her laughter and guiding thoughts.

Memorial — Refuge in Friendship

by Talibah Josephine Lolicato

Images provided by Talibah, except for that

of Safa, which is from Azad Daly.


Article — 2010: Four Funerals and a Wedding

by Zubin Leonie Shore

In this article, I‘d like to honour the passing of Elias Ibrahim, and the memory of our beloved Sufi teach-er, Murshid Sharif Jansen, who passed away 20 years ago, on the 9th December 1990. Then, reflecting on the ―four funerals and a wedding‖ that have marked my 2010, I‘d like to offer some encouragement to those who ―listen with the ears of their heart‖ and support those who are bereaved to honour the soul who has passed. The news that Elias Ibrahim had passed after 55 years, and advice from his family that his funeral would be conducted on Thursday 9th December, the 20th anniversary of Murshid Sharif‘s passing, seemed natural, although a coincidence. Elias was born in Tripoli, Lebanon on the 21st July 1955 to Ibrahim Ibrahim and Rosalyn Gibran (a direct descendent of Kahlil Gibran). The Ibrahims migrated to Sydney in early 1957. From a young age, Elias showed a strong interest in becoming a Maronite priest. In the late 1980s he travelled to China and India to pursue his quest to find the meaning of Life and God, and later attended the World Parliament of Religions in the US. Elias worked at Adyar bookshop, and in a number of esoteric bookshops. Over the years he became known to many for the erudite as-sistance he offered through his work before they met him in a spiritual group. In his later years he strug-gled with health problems and was in nursing care for the last two years, where although in pain, he continued to increase in radiance! As one of Murshid Sharif‘s early mureeds, Elias ar-rived at 4pm on Mondays to talk with Murshid Sharif and prepare the evening dinner with him. At six pm they would drive to the Cronulla railway station to pick up Minnie Jansen on her return from work. Elias would then wait around until the rest of the Monday night Sufi group arrived, and join them for class at 7pm, never mentioning his blessed place in Sharif‘s family. Hakima Tomi Greentree, (now resident in the US) and another member of Murshid Sharif‘s Monday night class sent this tribute:

Elias, my dear mureed brother, who introduced me to Murshid in Australia so long ago. In 1981

when I cried out to the Universe 'please bring me a Sufi Teacher!' Elias came to me out of no-where, his eyes sparkling, and asked me: 'Do you want to meet a Sufi Teacher?' I'm so glad I was able to spend time with him while in Sydney for Murshid Nawab's Summer School at Potts Point a few years ago. Time spent with him always felt precious and greatly valued, his mind so fascinating, so active and ever seeking. And his LAUGH, great guffaws of mirth. He was my special friend, was never any-thing but sincere with me, our hearts so con-nected in that open communication and affec-tion we always had. O Elias, the mysteries are yours now, the true understanding that we can only have when we have gone there where you have gone. May your heart be light, and filled with light. „Heal his spirit, Lord, from all the wounds his heart has suffered through this life of limitation upon the earth. Purify his heart with Thy Divine Light and send upon his Spirit Thy Mercy, Thy Compassion and Thy Peace.‟

It was not surprising therefore, when in December 2007, Elias took very ill and possibly thought his time had come, that he told me very directly that he wanted a Sufi funeral. When the time came, repre-sentatives of the many groups Elias was a part of, including the Maronite Christians, the Martinists, the Freemasons, the (Sydney) Parish of Saint Uriel the Archangel (of the Apostolic Johannite Church) and the Home Temple were all in attendance.


Sufis in the path of Hazrat Inayat Khan included Hamida and Arjuna Ben Zion who assisted with the Universal Worship Service for the Soul which had passed, and Kafia, Karim, Om Shree and Robyn who greatly assisted with their loving presence, and Mi-chael who prepared the Order of Service in conjunc-tion with Elias‘ family. At the conclusion of the service, there was a gener-ous reception that went for a couple of hours. The unique gifts that Elias brought to his family and friends and some of his significant achievements had been honoured. Elias would have been very pleased! This experience gave me cause to reflect that in the year passed, it has been my privilege to participate in the farewells for Suleiman David Moss, Safa Aliah Hull and Elias Ibrahim and to pray for Latifa Jo Mac-lean, all esteemed Sufi brothers and sisters. The cer-emonies for each of those Souls who have passed this year reflected their wishes. In doing so each cap-tured the essence of the departed in a way that highlighted the gifts they brought, their unique love, wisdom, talents and beauty. There is some consola-tion in the shared recognition of the unique divine in each, perhaps an awareness of how that person pre-sented something that is eternal, even though they have passed.

At some point in the cycle of life, the film, ―Four weddings and a funeral‖ changes to four funerals and a wedding, and for me it occurred in 2010. I‘d like to offer some encouragement to those who ―listen with the ears of their heart‖ and support those who are bereaved to prepare for the funeral service of a beloved companion or friend, and honour the Soul which has passed. There are many Funeral Managers

and Celebrants well trained in their roles assisting people through this stage. I do not intend to address any of the roles of these professionals, but consider only some opportunities for a friend or acquaintance to ―listen with the ears of their heart‖ to honour the soul which has passed. The preparation for a funeral is a time to receive, share and adjust to the news that the time came for the beloved or friend to depart, and to act with compassion toward those bereaved. These days peo-ple may be busy with worldly matters in such a way that their connection to their friend, or to the invisi-ble or spiritual side of life has been dormant for awhile, or it may be strong under the surface, but be unclear about how to express itself for this person, or in this context. Opportunities exist to ―listen with the ears of your heart‖, to hear what other hearts are yearning for, in their quest to farewell their dear ones adequately, and where appropriate to offer suggestions about how wishes might be fulfilled. Sometimes dear ones have made their wishes quite clear, sometimes those who remain are quite clear and only require practical support to fulfill the wish, and sometimes there is a spacious freedom which requires more or less structure to fulfill the need for a fitting farewell. Whatever the case, it is satisfying to honour the essence of the departed friend in a way that highlights the gifts they brought, their spe-cial contribution, their divinity while they were here on earth. There are some practical aspects in all such ceremo-nies where friends may contribute:

An Order of Service is helpful for establishing expectations about what time is allotted and what will happen during that time.

One or several Eulogies, initially giving an over-view of the person‘s life, place of birth, place in the family, schooling and vocation

Safa and Zubin at Summer Retreat 2010.

Suleiman

David

Moss


and achievements is helpful, as few of the people who will attend are familiar with the complete picture. Sometimes comments by a number of people give an opportunity for those who wish to be heard, to participate. It may be each family member or represent-atives of a number of groups.

A gathering activity, a prayer, reading or song, draws those assembled into a unified com-munity.

A philosophical preparation, a reading or sermon that orientates us to the transition at hand.

A formal or symbolical acknowledgement that the person is no longer with us, a prayer, blessing, or activity (like carrying incense around the foot of the coffin).

An uplifting for those present, a blessing, music or song, and

An opportunity to reminisce with the family and each other over refreshment.

Many of these practical aspects can be met through the prayers and blessings of the Sufi Universal Wor-ship Service for a Soul which has passed. Indeed, each of the services I experienced this year was cre-ated to suit the wishes of the person and their fami-

lies and incorporated something of the Sufi Universal Worship Service for a Soul which has passed. In Christian communities, however, many people are comforted by the familiar Lord ‘s Prayer and the 23rd Psalm, ―The Lord‘s my Shepherd‖, and it is pos-sible to accommodate both in an Order of Service. The Service for a Soul which has passed may bring one into contact with family members, who we may have met through our departed friend, or not, and we may even observe the way those gifts manifest in other family members. Further we often meet family or friends who tell a story or say something that pro-vides a missing link, something that deepens our un-derstanding of life and the life of our departed friend. Finally the service for the Soul which has departed is commonly a time when we appreciate the best in the departed, the unique gifts they bring, and we may well ask, why wait? Why not re-orientate our-selves daily, to the heightened appreciation, the overlooking, we rise to when we come to farewell our loved ones from this earthly plane? In doing so we share love, harmony and beauty with our fami-lies, friends and colleagues in our daily lives.

ACKNOWLEDGEMENT OF UN-ATTRIBUTED PHOTOGRAPHS

Front cover—Queensland flowers—Majida Patrisha Hawkins

Pages 1, 2 & 10—Flowers and forest—Nuria Daly

Page 13—Queensland nature—Majida Patrisha Hawkins

Page 16—Thomas à Kempis—Wikipedia

Page 18—Elias Ibrahim—Zubin Leonie Shore

Page 19—Safa and Zubin—Nuria and Azad Daly

Page 19—Suleiman—Karima Moss

Photos of Murshid from electronic store.

All other images have been snaffled from Microsoft Clipart.


Upcoming Events

‘The Secret of the Message’

The religions, the mystics, the philosophers of all ages have given the key to this secret, and that is what the Sufi message is bringing back to humanity.

Australian Sufi Summer Retreat

14th – 19th March 2011

Edmund Rice Centre ‘Amberley’ 7 Amberley Way , Lower Plenty, VIC 3093

This five and a half day retreat gives us all an opportunity to delve deeper into our practices and our own progress and insight on the

path. It is also a community gathering of all those seeking to give their souls the taste of peace and harmony, to be found in an atmos-

phere of love, and beauty. We will share love and friendship, breath and concentration practices, spiritual walk, stories and music,

silence and remembrance of the One Beloved, who is in us all.

This is a retreat, which is designed specifically to explore deep into our „selves‟, we are mindful of the energy and containment

within the community. Thus we encourage you to register for the whole retreat to gain maximum benefit.

Join Murshid Nawab Pasnak, the International Co-ordinator and Madar-ul-Maham of the International Sufi Movement, and the members of the Sufi Movement in Australia in this annual opportunity to deepen and grow through the practices and teachings of Hazrat Inayat Khan.

Murshid Nawab is an experienced Sufi teacher and has led summer schools and retreats over a number of years in many countries all over the world. We are privileged to have him with us again this year.

Our annual Sufi retreats are open those who are currently travelling on a spiritual path. It is preferred that participants have prior experience of a Sufi group, and / or Sufi teachings.

Sufi teachings are the distillation of the same spiritual wisdom which has inspired all traditions throughout time. It is an opportunity to enjoy a week in beautiful surroundings both physically, and spiritually,

and to share in the uplifting company of like-minded friends. This summer retreat will be held in Amberley, which is just 20 kilometres from the very heart of Melbourne's CBD,

and is set within beautiful gardens overlooking Westerfolds Park to the Dandenongs. 20 acres of bushland property right on the Yarra River in a grand and beautiful building with modern facilities—in the heart of Melbourne's suburbs.

There is also a swimming pool for ‗cooling off‘ on hot days.

The best way for interstate participants to get to Amberley is to take the airport bus to Southern Cross which is a main railway station.

From here you can take the Hurstbridge line train to Montmorency station. We can arrange a pick-up from Montmorency station,

providing it is outside the working times of the retreat.

Book early to ensure your place!

Costs: $750 shared en-suite $685 shared facilities $800 single en-suite $780 single shared facilities Non Refundable Deposit: $100 * Registrations by 30th January 2011 * Full payment by 28th February 2011 Late bookings cannot be accepted as we have to have numbers confirmed by 4th March

Enquiries & registration: Nuria or Azad Daly

Ph: 03-9561 4861

16 Petronella Ave., Wheelers Hill, VIC 3150

Email: [email protected]

mailto:[email protected]

Regional Contacts and Representatives

Contacts

NATIONAL REPRESENTATIVE

Nuria Daly Ph: 03 9561 4861

16 Petronella Ave Email: [email protected]

Wheelers Hill. VIC. 3150

VICE-PRESIDENT

Celia Genn Ph: 07 5494 0724

2524 Old Gympie Rd Email: [email protected]

Beerwah. QLD. 4519

SECRETARIES

Sabura Allen Ph: 03 9533 4658

19 D’Arcy Ave Email:

Sandringham. VIC. 3191 [email protected]

Devaki Muller Ph: 03 9515 9660

62 Marshall Ave Email: [email protected]

Clayton. VIC. 3168

TREASURER

Azad Daly Ph: 03 9561 4861



International Sufi Movement Contacts

GENERAL REPRESENTATIVES

24 Banstraat Ph: +31 70 3657 664

2517 GJ The Hague Email: [email protected]

Netherlands

GENERAL SECRETARIAT

78 Anna Pulownastraat Ph: +31 70 346 1594

2518 BJ The Hague Fax: +31 70 361 4864

Netherlands Email: [email protected]

Sufi Movement Web Sites

International Sufi Movement

www.sufimovement.org

Sufi Movement in Australia

www.smia.com.au

Melbourne City Sufi Circle

www.suficircle.websyte.com.au

For more related links, please go to

http://www.sufimovement.org/links.htm

ACT Talibah Josephine Lolicato Ph: 02 6297 5107

1 Sorrel Place Email: [email protected]

Queanbeyan. ACT. 2620

ACT—ROSE GARDEN Zubin Shore Ph: 0438 550247

849 Lake Rd Email: [email protected]

Bungendore. ACT. 2621

NSW—GRAYS POINT Kafia Airey Ph: 02 9525 0137

98 Grays Point Rd Email: [email protected]

Grays Point. NSW. 2232

NSW—NEW ENGLAND Karim and Bahkti Parkhurst Ph: 02 6778 4701

Sitara Manzil, 30 Bridge St Email: [email protected]

Uralla. NSW. 2358

NSW—SYDNEY Hamida Janice Ph: 02 9387 5263

PO Box 3371 Email: [email protected]

Tamarama. NSW. 2026

QLD—GLASSHOUSE Celia Genn Ph: 07 5494 0724

MOUNTAINS 2524 Old Gympie Rd Email: cgenn@bigpond. Com

Beerwah. QLD. 4519

TASMANIA Habiba Aubert Ph: 03 6223 6085

82 Princes St

Sandy Bay. TAS. 7005

VICTORIA—MELBOURNE Nuria Daly Ph: 03 9561 4861



EDITOR, Spirit Matters Sakina Jacob Ph: 0448 839641

Email: [email protected]

Date post:	23-Mar-2016
Category:	Documents
Upload:	international-sufi-movement-in-australia
View:	219 times
Download:	3 times

Spirit Matters Summer 2010-2011

Documents