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Contents of the Spring issue

Letter from the editor

Page

3 to 4 Letter from Nuria, SMiA’s national representative

5 Poetry - Spring’s New Life - by Rashida Judith Murray

6 Sufi teaching - Forgiveness - by Hazrat Inayat Khan

7 Poetry - Riding on the Horse of Hope

- by Hazrat Inayat Khan

Poetry - Horseman - by Hafiz

8 to 9 Sufi teaching - The Object of the Journey

- by Hazrat Inayat Khan

10 Poetry - by Sabura Allen

Poetry - The Wind, One Brilliant Day

- by Antonio Machado

11 to 12 Article - The Fairy of the Dawn Part II - by Nuria Daly

13 to 14 Review - Review of ‘God is Not One’ by Stephen Prothero

- by Sakina Jacob

15 Upcoming event - Retreat in India

16 Contacts

Dear fellow journeyers on the pathWelcome to the Spring issue of Spirit Matters. You

may notice I’ve been playing again with the format of the newsletter and have tried to make it a little more readable. Last month I fell in love with the beautiful typeface Arab Dances but have to admit it is a little hard to read. Therefore, I’ve reduced its use to the titles on the front and back covers.

We have some lovely poems this month – some on the topic of our season – as well as poems illustrated by original artwork. We also have the second part of Nuria’s examination of ‘The Fairy of the Dawn’. Two Sufi teachings this month, one on forgiveness and one on the object of the journey. I hope you enjoy them all.

The next newsletter won’t be distributed until

mid-January because your editor is going to be on her own journey for a couple of months from early November until the beginning of January. I am going to the dargah in India for the retreat with Nawab, and I’m so excited about that. Afterward I will be travelling in Europe with family, and having my first white Christmas (I hope).

Because of my travels, you may not receive the call for contributions, but I hope you still give the newsletter some thought and send your contributions to me by early January.

I wish you well over the coming months. Happy reading (and I hope writing and creating), and thank you so much to our contributors this season.

Love, Sakina

Spirit Matters Spring 2011

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Letter from Nuria, SMiA’s national representative

Beloved Sisters and Brothers,I can’t quite believe that it is spring again and a new

beginning to the world. The cyclamen and freesias are in full bloom and the fragrance is absolutely all pervading. Freesia seeds (of which there are many) have made their way into the cracks between the pathway and foundations of the house and now we have this amazing display sprouting up along the front of the house. Isn’t nature wonderful! These very poor growing conditions make the flowers reach out to the sun and look absolutely glorious when in full flower, as you can see.

Azad and I have been in Port Douglas for a week celebrating our fifth wedding anniversary. It was truly wonderful after some stressful weeks in the family. I was amazed at how easy it was to

breathe up there in the tropics – the warm moist air was just what I needed – I didn’t realise how difficult it is down here, until I felt the ease of being elsewhere. That was a great lesson for me. My aches and pains also disappeared and I was able to walk up to lookouts and such like with no problems. I was told that this is common and could be from release of stress which makes us tighten up and so the joints and muscles get sore. I sort of made up my mind to have a ‘do nothing’ break sometimes every year! I have noticed that even when doing practices, I can hold my breath longer and easier if I am very relaxed. Now I make myself relax properly before doing my practices.

In north Queensland we discovered the most amazing Banyan trees and I now understand why or how it is that the Lord Buddha received enlightenment while sitting under one. There is so much symbolism in the tree itself – in its many intertwined roots and in its waving strands which look like Christmas tinsel. They are so huge that whole villages could exist under one of those trees.

Now we are back and preparing for the Hejirat retreat in Sydney – we are also going to take an extra couple of days in Sydney while we are there.

Another thing I have realised is how true it is that good can come out of bad, as well as bad coming out of good. We just have to be aware all the time

Spirit Matters Spring 2011

and take everything as a gift from Allah. This goes for little things or events to rather big ones.

You have the next instalment of The Fairy of the Dawn in this edition and I hope you enjoy it and see where some of these old stories have an esoteric base and so ancient teachings are passed on in this way. I have just finished working with the frog princess, which is another story about the development and integration of the feminine in fairy tales. My next one is going to be on the original version of Cinderella, and the original is a really feisty young lady and no wilting victim amongst the ashes. I am looking forward to that one.

The only other issue that I am thinking about is still how much our so called knowledge about who we are, so much affects our outlook on the world and how we fit. This is clear in the fairy tales I have been working on, but also of course in our spiritual practice and life. Our concept of the One or God or Allah can change and this change develops with our level of understanding. If we feel we are part of the Divine, like a cell is part of the body, this gives us a certain outlook, just as when we say ‘This is not my body, this is the temple of God’. On the other hand when saying that our body is

the temple of God, still makes God out as different or separate – there could still be a duality in this. Thus ‘He who knows himself knows his Lord.’

I was also thinking about Hejirat Day (the anniversary of Murshid’s leaving India and his home culture to come to the west) and what that meant for Hazrat Inayat Khan and his brothers. How difficult it was for him to understand the peoples of the west, and how hard it was for them to understand him.

How many people and refugees come to another culture, often in dangerous circumstances, fleeing who knows what dangers, and so often being rejected by the countries they arrive in and held in camps for so many years with no hope. My own parents were refugees from the holocaust who managed to make it to Ireland! For me the question of ‘Who do you think you are?’ is something I still ponder, but my parents were lucky in many ways. I was lucky too in that I was brought up between two cultures, knowing both but belonging to neither. There is a freedom in that!

We wish you all a very happy and fruitful spring,

With love,

Nuria and Azad

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Spirit Matters Spring 2011

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Spring’s new life Rashida Judith Murray

Dark Winter’s end, Spring’s heart awakens. The sun glistening through wattle blooming yellow flowers.

Birds twittering high on tree branches heralding joyous chorus!

The path ahead in the clearing beckons me on to some new life unseen awaiting.

Blossoms in the orchard with pink and white hues, devas dancing in the light cool breeze, sprites joining in with frolic adieu! Nature awakens, new life all around. new experiences everywhere to be found!

Release past Winter! I hear Allah’s voice, new ventures are waiting to take up their course, Allah’s invite for trust and surrender to springtime’s gifts they are aplenty!

Leave the former Winter behind and trust the new life will be kind.

Embracing Spring and nature’s birth to new delights that are with mirth.

The Friend awaits and takes my hand along the path of Spring’s new land where I am free to Be!

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ForgivenessHazrat Inayat Khan Taken from Gatha II

They say, ‘Forgive and forget.’, which is very expressive of the process of forgiveness. It is impossible to forgive unless you can forget. What keeps man from forgiving his fellow man is that he holds the fault of another constantly before his view. It is just like sticking a little thorn in one’s own heart and keeping it there and suffering the pain. It may also be pictured as putting a drop of poison in one’s own heart

and retaining it until the whole heart becomes poisoned. Verily, blessed are the innocent, who do not notice anybody’s fault, and the greater credit is to the mature souls, who, recognizing a fault, forget it and so forgive. How true are the words of Christ, ‘Let those throw a stone who have not sinned.’ The limitations of human life make man subject to faults. Some have more faults, some have less, but there is no soul without faults. As Christ says, ‘Call me not good.’

Forgiveness is a stream of love, which washes away all impurities wherever it flows. By keeping this spring of love, which is in the heart of man, running, man is able to forgive, however great the fault of his fellow man may seem. One who cannot forgive closes his heart. The sign of spirituality is that there is nothing you cannot forgive, there is no fault you cannot forget. Do not think that he who has committed a fault yesterday must do the same today, for life is constantly teaching and it is possible in one moment a sinner may turn into a saint.

At times it is hard to forgive, as it is hard to take away the thorn that has gone deep into one’s heart. But the pain that one feels in taking away the thorn deepest in the heart is preferable to keeping the thorn in the heart constantly. The greater pain of a moment is better than the mild pricking going on constantly. Ask him who forgives what relief there is in forgiveness. Words can never explain the feeling of the heart when one has cast out the bitter feeling from one’s heart by forgiving and when love spreads all over within oneself, circulating like warm blood through one’s whole being.

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Riding on the horse of hopeHazrat Inayat Khan

HorsemanHafiz

Riding on the horse of hopeHolding in my hands the reign of courage,clad in the armor of patience,And the helmet of endurance on my head,I started on the journey to the land of love.

A lance of stern faith in my hand,And the sword of firm conviction buckled on,With the knapsack of sincerityAnd the shield of earnestnessI advanced on the path of Love.

My ears closed to the disturbing noise of the world,My eyes turned from all that was calling me on the wayMy heart beating in the rhythm of my ever-rising aspiration,And my blazing soul guiding me on the path,I made my way through the space.

I went through the thick forests of perpetual desire,I crossed the running rivers of longing.I passed through the desserts of silent suffering,I climbed the steep hills of continual strife.

Feeling ever some presence in the air,I asked, “Are you there my love?”And a voice came to my ears, saying“No, still further I am!”

You could become a great horseman.And help to free yourself and this world.But only if you and Prayerbecome sweet lovers.

It is a naive man who thinksthat we are not engaged in a fierce battle.For I see and hear brave foot soldiers all around megoing mad, falling to the ground in excruciating pain.

You could become a victorious horseman.And carry your heart through this worldlike a life giving sun,but only if you and God become sweet lovers.

Artworkby

Chaman Afroz

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The first and principle thing in the inner life is to establish a relationship with God, making God the object with which we relate ourselves, such as the Creator, Sustainer, Forgiver, Judge, Friend, Father, Mother, and Beloved. In every relationship we must place God before us, and become conscious of that relationship so that it will no more remain an imagination; because the first thing a believer does is to imagine. He imagines that God is the Creator, and tries to believe that God is the Sustainer, and he makes an effort to think that God is a Friend, and an attempt to feel that he loves God. But if this imagination is to become a reality, then exactly as one feels for one’s earthly beloved sympathy, love and attachment, so one must feel the same for God. However greatly a person may be pious, good or righteous, yet without this his piety or his goodness it is not a reality to him.

The work of the inner life is to make God a reality, so that He is no more an imagination; that this relationship that man has with God may seem more real than any other relationship in the world; and when this happens, then all relationships, however near and dear, become less binding. But at the same time, a person does not thus become cold; he becomes more loving. It is the godless man who is cold, impressed by the selfishness and lovelessness of the world, because he partakes of those conditions in which he lives. But the one who is in love with God, the one who has established his relationship with God, his love becomes living; he is no more cold; he fulfils his duties to those related to him in this world much more than does the godless man.

Now, as to the way a man establishes this relationship, which is the most desirable to establish with God, what should he imagine? God as Father, as Creator, as Judge, as Forgiver, as Friend, or as Beloved? The answer is, that in every capacity of life we must give God the place that is demanded by the moment. When, crushed by the injustice, the coldness of the world, man

looks at God, the perfection of Justice, he is no more agitated, his heart is no more disturbed, he consoles himself with the justice of God. He places the just God before him, and by this he learns justice; the sense of justice awakens in his heart, and he sees things in quite a different light.

When man finds himself in this world motherless or fatherless he thinks that there is the mother and father in God; and that, even if he were in the presence of his mother and father, these are only related on the earth. The Motherhood and Fatherhood of God is the only real relationship. The mother and father of the earth only reflect a spark of that motherly and fatherly love which God has in fullness and perfection. Then man finds that God can forgive, as the parents can forgive the child if he was in error; then man feels the goodness, kindness, protection, support, sympathy coming from every side; he learns to feel that it comes from God, the Father-Mother, through all.

When man pictures God as the Forgiver, he finds that there is not only in this world a strict justice, but there is love developed also, there is mercy and compassion, there is that sense of forgiveness; that God is not the servant of law, as is the judge in this world. He is the Master of law. He judges when He judges; when He forgives He forgives. He has both powers, He has the power to judge and He has the power to forgive. He is judge because he does not close his eyes to anything that man does; He knows, He weighs, and measures, and He returns what is due to man. And He is Forgiver, because beyond and above His power of justice there is His great power of love and compassion, which is His very being, which is His own nature, and there for it is more, and in greater proportion, and working with a greater activity than His power of justice. We, the human beings in this world, if there is a spark of goodness or kindness in our hearts, avoid judging people. We prefer forgiving to judging. Forgiving gives us a naturally greater happiness than taking revenge, unless a man is on quite a different path.

The Object of the JourneyHazrat Inayat Khan Taken from Vol. 1 The Way of Illumination, Section II The Inner Life, Chapter 3

Spirit Matters Spring 2011

The man who realizes God as a friend is never lonely in the world, neither in this world nor in the hereafter. There is always a friend, a friend in the crowd, a friend in the solitude; or while he is asleep. Unconscious of this outer world, and when he is awake and conscious of it. In both cases the friend is there in his thought, in his imagination, in his heart, in his soul.

And the man who makes God his Beloved, what more does he want? His heart becomes awakened to all the beauty there is within and without. To him all things appeal, everything unfolds itself, and it is beauty to his eyes, because God is all-pervading, in all names and all forms; therefore his Beloved is never absent. How happy therefore is the one whose Beloved is never absent, because the whole tragedy of life is the absence of the beloved; and to one whose Beloved is always there, when he has closed his eyes the Beloved is within, and when he has opened his eyes the Beloved is without. His every sense perceives the Beloved; his eyes see Him, his ears hear His voice. When a person arrives at this realization he, so to speak, lives in the presence of God; then to him the different forms and beliefs, faiths and communities do not count. To him God is all-in-all; to him God is everywhere. If he goes to the Christian church, or to the synagogue, to the Buddhist temple,

to the Hindu shrine, or to the mosque of the Muslim, there is God. In the wilderness, in the forest, in the crowd, everywhere he sees God.

This shows that the inner life does not consist in closing the eyes and looking inward. The inner life is to look outwardly and inwardly, and to find one’s Beloved everywhere. But God cannot be made a Beloved unless the love element is awakened sufficiently. The one who hates his enemy and loves his friend cannot call God his Beloved, for he does not know God. When love comes to its fullness, then one looks at the friend with affection, on the enemy with forgiveness, on the stranger with sympathy. There is love in all its aspects expressed when love rises to its fullness; and it is the fullness of love which is worth offering to God. It is then that man recognizes in God his Beloved, his ideal; and by that, although he rises above the narrow affection of this world, he is the one who really knows how to love even his friend. It is the lover of God who knows love when he rises to that stage of the fullness of love.

The whole imagery of the Sufi literature in the Persian language, written by great poets, such as Rumi, Hafiz, and Jami, is the relationship between man as the lover and God as the Beloved; and when one reads understanding that, and develops in that affection, then one sees what pictures the

mystics have made and to what note their heart has been tuned. It is not easy to develop in the heart the love of God, because when one does not see or realize the object of love one cannot love. God must become tangible in order that one may love Him, but once a person has attained to that love he has really entered the journey of the spiritual path.

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Spirit Matters Spring 2011

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The wind, one brilliant dayAntonio Machado translated by Robert Bly

The wind, one brilliant day, calledto my soul with an odor of jasmine.

“In return for the odor of my jasmine, I’d like all the odor of your roses.”

“I have no roses; all the flowers in my garden are dead.”

“Well then, I’ll take the withered petals and the yellow leaves and the waters of the fountain.”

The wind left. And I wept. And I said “What have you done with the garden that was entrusted to you ?”

Sunlight explodes toward earthSettling gently, blueVapour rises upwardLight and water become whiteShadows gray and softCast about, changingWith the movement of the earth

Such is my selfEnthusiasm, reluctanceRising vapour toward the BelovedPersonality - casting shadowson the mirror of the soulThe only breeze, Attuning to the Beloved

A poem by ...Sabura Allen

Poem offered by Ananda Hogan

Spirit Matters Spring 2011

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The Fairy of the DawnNuria DalyPart 2 of a Roumanian fairy tale with a Sufi/Jungian interpretation

The first part of this story was published in the Winter 2011 issue of Spirit Matters.

When [Petru] returns his nurse, old Birscha was waiting for him eagerly. She told him she had known he would have to come back as he had not set about the matter properly. Which only goes to show that there is always a proper way to achieve goals when on a spiritual quest. When we do not go about it the proper way, we can have a real, what used to be called ‘spiritual emergency’, which can often be interpreted as mental illness of some sort. Facing and fighting the dragon without guidance and preparation can be dangerous.

Birscha, the archetypal nurse of our childhood, is the first (direct) mention of the feminine in this tale – it is the feminine wisdom that will aid Petru. She says that he will never reach the spring of the Fairy of the Dawn unless ‘you ride the horse which your father, the emperor, rode in his youth. Go and ask where it is to be found, and then mount it and be off with you.’ When asked about the horse, the emperor exclaimed ‘By the light of my eyes! Who has told you about that?’ Fifty years have passed since I was young, and who knows where the bones of my horse may be rotting, or whether a scrap of his reins still lie in his stall? I have forgotten all about him long ago.’ This time long ago – fifty years symbolises the great year, the jubilee, which comes after the forty ninth year (7X7 cycle). It is a return to the beginning, the primordial state; a time when the emperor or emperor archetype was ‘a student’ of life, with his nurse, at the dawn of humanity.

In other fairy tales such as the ring cycle, the hero son has to either re-forge the sword of his father, or in this case find the horse that his father rode i.e. the intuitive wisdom his father had as a young man.

His exclamation ‘Light of my eyes’ confirms that the emperor is all about light and seeing.

The emperor calls Birscha a witch, so he denigrates the feminine wisdom, and yet it looks as if she was also the emperor’s nurse all that time ago. After all in the beginning there was Sophia (wisdom).

Petru is angry (with his father and the patriarchy?) once again when he hears this and returns to his old nurse. She simply smiles on hearing this and says that if that is the way of things all will go well. The emperor has given the hint that a scrap of the old reins might be found in the stable. Indeed Petru finds the oldest, blackest and most decayed pair of reins and brings them back to Birscha, who murmurs over them and sprinkles them with incense – in other words she performs a sacred ritual over them, and holds them out to Petru. ‘Take the reins and strike them violently against the pillars of the house.’ She said. What did it mean to strike the reins on the pillar of the house? The pillar can be seen as the vertical axis which both holds apart (separates) and joins heaven and earth at the same time it is a ritual world centre. House is also a world centre: the sheltering aspect of the Great Mother; an enclosing protective symbol. To strike the reins on this pillar is surely a ritual and a powerful act in connecting directly with the heavens in a complex way. However Murshid Nawab also pointed out to me that the pillar could symbolise the Kundalini – an energy which ‘runs’ along the spinal cord and is that part of us which like a pillar joins the base chakra to the crown chakra, in a way that joins and yet separates earth and heaven. To strike this with the reins or our mastery of our ego or small self is a major stage and is indeed a practice and form of initiation. (See next page for a diagram.)

So as Petru strikes the pillar or raises the Kundalini, a beautiful horse stands before him, with a saddle of precious stones and a dazzling bridle. Splendid is used four times – a splendid horse, a splendid saddle, and a splendid bridle, all ready for a splendid young prince. Of course reins and a bridle are used to guide and control

Spirit Matters Spring 2011

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the horse, so this makes it even clearer that the horse is about inner guidance and mastery. Of course sitting firmly in the saddle is also important. Petru is being trained in a spiritual discipline, so that he can master the dragon on the edge of the conscious realm, and move into the next one.

Jump on the back of the brown horse Birscha says before turning to go back into the house.

At this point the brown horse speaks to Petru – tells him to sit firmly in the saddle for they have a long way to go and cannot waste any time. Brown is the colour of being dead to the world – ‘to be in the world and not of it’, as the Sufis say and brown is the colour of some religious communities who are into renunciation or penitence. I think that this horse can be understood as being the Spirit of Guidance (the teacher). When Petru sits on the horse his heart is braver and his arms feel three times stronger.

When they arrived at the bridge there was different dragon – one with twelve heads and even more hideous than before and shooting out

more flames than the other. Now the dragon has twelve heads and twelve symbolises the complete cycle or cosmic order, and again it contains three and four (3 X 4), so the task is becoming more cosmic and archetypal, rather than personal. Petru showed no fear and rolled up his sleeves so that his arms were free. Get out of the way he yelled but the dragon only breathed out more flames. Petru was about to throw himself on the bridge when the horse spoke – ‘Stop a moment: be careful and be sure you do what I tell you. Dig your spurs in my body, draw your sword and keep yourself ready, for we will have to leap over both bridge and dragon. When you see we are right above the dragon cut off his biggest head, wipe

the blood off the sword, and put it back clean in the sheath before we touch earth again. To dig his spurs into the horse is something that would hurt the horse but steady Petru and give him the energy to move forward strongly. All of this Petru did and so they passed the bridge. Perhaps the lesson here is to rise above our challenges and at the same time to cut off the largest head (as in head stuff) that we can. I think that this bridge could also be like crossing from left brain, rational, logical thinking to right brain magical and feeling – a place of no defined boundaries, which is why Petru wants to look at and see this new realm – he has never been there before and it is quite new.

So Petru has now journeyed through the physical worldly realm of the Emperor (consciousness), across the bridge into the realm of the unconscious. The first stage of his journey is now complete.

The third part of this story will be published in the Summer 2011/2012 issue of Spirit Matters.

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Review of ‘God is not One’ by Stephen ProtheroSakina Jacob

Stephen Prothero. God is Not One: The eight rival religions that run the world and why their differences matter. Black Inc., Melbourne, 2010. (First published in the USA by HarperCollins Publishers)

While browsing in a book shop, Stephen Prothero’s book God is Not One caught my attention because of the provocative title. It seemed to be saying the opposite of Hazrat Inayat Khan’s message of the unity of religions. Because of this, my curiosity was piqued and I bought it to see what he had to say on the topic.

Prothero takes us through a journey of eight religions. He begins with the one that is currently growing the fastest – Islam – and then works his way down the list of the most influential – Christianity, Confucianism, Hinduism, Buddhism, Yoruba religion, Judaism, and Daoism. His choices are based on demographic spread and influence through ideas. Each chapter devotes space to the beginnings of the religion, its history, main characteristics, and its current and various guises.

What struck me first about this book is the fluid and accessible writing style. This is a very engaging book, easy to read with an anecdotal style. Prothero, who is a professor in religious studies at Boston University, allows his own curiosity and respect for all religions to shine through, making this a very pleasurable read indeed. As a professor in the field and as a writer who has published popular books on religion – such as American Jesus: How the Son of God became a National Icon and

Religious Literacy – Prothero has the credentials to deliver an intelligent and well-researched book.

Prothero’s main argument is that, contrary to popular contemporary opinions, religions have varying goals and values and it is important that this is acknowledged in order to understand not only different points of view expressed by religious spokespeople throughout the world but also some behaviour of followers of these religions. He also writes of the importance of acknowledging the more ‘negative’ aspects of each religion (and more importantly, of our own religions), whether it is military inclinations, sexism or elitism. He argues that it is through understanding the values and goals of followers of religions other than our own that we can devise solutions for overcoming problems caused by differences. He argues that too much stress on the ‘sameness’ of religious ideals is a danger because it glosses over the difficulties that impede peaceful negotiations.

I found what Prothero had to say to be intelligent and interesting. He was not, as the book title may have suggested, entirely against the viewpoint that religions have similar ideals. He suggests that many champions of this viewpoint were doing so in the interests of peacemaking, but that it is important not to gloss over the differences so much that it inhibits an accurate understanding of the ‘other’. He writes of the need for a ‘religious literacy’, that is, spending the time to think about religion and what it means as well as investigating our own beliefs about our own religion as well as others. Given that we now live in societies that have a large array of religious practices to choose from, this notion seems wise – and not out of step with Hazrat Inayat Khan’s goal in instigating the Universal Worship, which also recognises the differences along with the common threads of religions.

A section in his conclusion sums up Stephen Prothero’s main argument. He repeats this well-known story:

Spirit Matters Spring 2011

There is a famous folk tale about blind men examining an elephant. It likely originated in India before the Common Era, but it eventually spread to East and Southeast Asian and then around the world. According to this folk tale, blind men are examining an elephant. One feels his trunk and declares it to be a snake. Another feels his tail and declares it a rope. Others determine that the elephant is a wall, pillar, spear, or fan, depending on where they are touching it. But each insists he is right, so much quarreling ensues. (p. 338)

Prothero interprets this story as follows: ‘For me, this story is a reminder not of the unity of the world’s religions … or of their shared stupidity … but of the limits of human knowledge’ (p. 339). His view is that we can’t know everything and that all understanding is useful, but to quote, limited. Prothero’s message, then, is not unlike that of Hazrat Inayat Khan’s: it is through respect for difference that we can increase not only our knowledge of others and ourselves, but also our sense of brotherhood and sisterhood with all.

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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, members are affiliated with

the International Sufi Movement, its teachers and activities.

Annual Membership FeesSingle-$75

Family-$100

Please contact the treasurer for more details(see the back page for contact details)

Acknowledgement of images

Front cover - Jacaranda tree - Sakina JacobPage 2 - Waterfall - Rashida MurrayPages 3-4 - Flowers & Banyan tree - Nuria DalyPage 5 - Wattle - Rashida MurrayPages 6 & 9 - Hazrat Inayat Khan - stock photosPage 7 - Horseman - Chaman AfrozPage 10 - Misty forest - Azad DalyPage 10 - Yellow roses - Rashida MurrayPage 13 - Photo of book cover - Sakina Jacob

Spirit Matters Spring 2011

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Upcoming event

Spirit Matters Spring 2011

NATIONAL REPRESENTATIVENuria DalyPhone: 03 9561 4861Email: irenenuriadaly@iprimus.com.au

VICE-PRESIDENTCelia GennPhone: 07 5494 0724Email: cgenn@bigpond.com

SECRETARYSabura AllenPhone: 08 9533 4658Email: sabura.allen@med.monash.edu.au

TREASURERAzad DalyPhone: 03 9561 4861Email: rdaly@iprimus.com.au

INTERNATIONAL SUFI MOVEMENT CONTACTS

GENERAL REPRESENTATIVES24 Banstraat, 2517 GJ The Hague, NetherlandsPhone: +31 70 3657 664Email: sufihq@xs4all.nl

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SUFI MOVEMENT WEB SITESInternational: www.sufimovement.orgAustralia: www.smia.com.au

REGIONAL CONTACTS AND REPRESENTATIVES

ACTTalibah Josephine LolicatoPhone: 02 6297 5107Email: loliavec@ozemail.com.au

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VICTORIA – MELBOURNENuria Daly (details above)

EDITOR, Spirit MattersSakina Kara JacobPhone: 0448 839641Email: klsjacob@gmail.com