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SUFI REIKIMaster Level
Manual
Sufi Reiki was created by Reiki Sufi Master Sami Pajunen in
Finland at the end of 1999. Reiki Sufi was introduced to
Indonesia by Mr. Fajar Isbandi with the help of the first few
Reiki Sufi Masters includin Rudi! "ko #uwono! "dys Susanto !
$ikam! Rachmat $anafi! %di Setiawan!%ndry ! and others.
Sufi Reiki is a Reiki that accesses Sufistic enery by the
moment method. &his enery may be different from the reiki
'sui enery but as far as I m concerned the difference is
somethin that is felt indi(idually and it is not for me to
describe the differences. &he aim of the enery howe(er is to
enable the practitioner of Sufi Reiki to become a spiritually
enlihtened person who is also able to do healin forhim)herself as well as for others.
Sufi Reiki has * le(els followed by the band attunements.
&he 'sui Reiki symbols may be used after the second
attunements ! howe(er many Sufi Reiki Masters do not use any
symbols. It is hoped that when the Sufi Reiki practitioner has
completed the * le(els of attunement that all the chakras are
well e+panded and the enery fields are clean and there are noblocks .&he eo should be less and is replaced by a heihtened
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awareness and this is manifested as patience! calmness and a
reater wisdom in handlin life situations. %t this stae! the
hiher attunements are taken! that is! the ,and attunements.
&he ,and attunements are e-ui(alent to what is known as
Shin hi for other Reiki types..&he ,and attunements result
in a hiher enery le(el in terms of -uality and -uantity. &he
bands are actually unlimited! and they open the upper chakra
le(els that are also unlimited. &he purpose of the band
attunements is to enable the practitioner to achie(e a spiritual
awareness that comes from the /undalini enery enterin the
crown chakra.
0hether or not these aims are achie(ed depends entirely on
the capacity and efforts of the practitioner and ob(iously two
practitioners who ha(e been attuned to the same band le(els
may e+hibit (ery different derees of awareness! which would
mean that the band le(els do not indicate a persons spiritual
de(elopment.
&he practitioners who ha(e achie(ed *23 band are allowed
to attune others! althouh those who are aware and understand
the moment method can self attune themsel(es without the aid
of a Master. It oes without sayin that in the moment
method! the le(el reached by the attunee is not limited by the
le(el attained by the attuner and it is (ery likely an attunee will
achie(e a hiher le(el of spiritual awareness than the attuner.
&his e+planation was prepared with the help of an e+planation
on the Indonesian Reiki Sufi website that was created by %ndy
copyriht4 reikisufi5335 %ll left reser(ed
web desin by %ndy
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0eb address6
http6))www.reikisufi.uni.cc)
prepared by Suriya 7sman.
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Sufi Meditation
Meditation
From 8ol. ! :o. 5
0hen we hear or think of meditation! we commonly imaine a practice
where one sits in a -uiet place in a peaceful state of mind. &he oals of
meditation that come immediately are likewise (ery eneral6 to free ones
self from the hea(y burden of e(eryday li(in; to et in touch with ones
true self! whate(er that may be. &his common understandin of
meditation embraces! of course! many different practices. Such a
process! which has been a dominant characteristic of a major part of
spiritual practices today! is indeed a positi(e practice! but is not what
Sufism has in mind.
In Sufism! the law of meditation follows the essential rule of selfdisco(ery! and that is when a seeker is attracted and attuned towards
the <i(ine! %llah! all of his or her meditati(e eneries are concentratedand focused towards %llah. 7ne will find peacefulness and freedom in
Sufism meditation! but this is not its only oal. Instead! the oal is to ainthe knowlede that enables one to understand %llah! the <i(ine! the %ll
/nowin! %ll "mbracin! Merciful and ompassionate. Meditation in Sufismin(ol(es se(eral steps; one must collect his or her eneries from the
outside world and radually learn to focus them in the center of theheart. &o find this point in the heart is essential as not many are aware
of the e+istence of this center! and not any point in the heart will take
one to this fa(ourable destination. &his is the point where hea(en and
earth! body and soul meet! and the material transforms into the spiritual.
Sufi meditation is directed towards the heart since the heart is the
center and the seat of lo(e and di(ine inspiration! and the heart does not
falsify that which it sees.
0e all are different! and so we ha(e different attractions towards
different directions of the outside world. &here are many wa(es that
connect us to the outer world surroundin us! that allow communication
between the indi(idual and the outer world. 0e are attracted and busy
with our work! our daily routines! our families! and our immediate
en(ironment. In these interactions! we recei(e eneries! we e+chane
eneries! and thus we also lose eneries. &hrouh our constant interaction
with the celestial wa(es around us! the rays of the sun! the
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electromanetic wa(es of the ala+ies! and more! we are part of a
continuity always e+chanin enery and information.
In Sufi meditation! a seeker will learn how to take hold of his or her
eneries from all these lines of communication and collect them from theoutside to direct them to the center of the heart. &his process is truly
an esoteric one! and! as such! is not open to the marketplace of reliion;
and for ood reason! it was ne(er meant for public appeal. Sufis ha(e
uarded all these steps! keepin them hidden from the hands of others
who would ine(itably misuse them. So! you! as a seeker! must be careful.
If you seek the way of Sufism! you must be especially careful that what
you are seekin is indeed Sufism! and not somethin that merely claims
the name of Sufism.
%s we row into adulthood we also row more and more intimatelyac-uainted with the outside world! to the point that the outside world
becomes more familiar to us than our own bein. Many chains ofattractions pull us in different directions! lea(in us with the sense of
bein torn apart. 0e become less and less aware of oursel(es! of our ownbein.
In Sufi Meditation! the first step that one takes is to become
ac-uainted with and aware of ones self! of the bein within. 0ithoutfindin that central point within yourself! you will not be able to become a
center to recei(e! and there can be no substitute for the actuality of the
center of ones bein. #et! this is not enouh. ,ecomin a center to
recei(e does not suffice for the pursuit of the understandin of Sufism!
for a Sufi does not seek to become a center open to recei(in e(erythin.
Instead! the Sufi seek attunements for recei(in selected wa(es; in this
case! spiritual or <i(ine enery.
I usually i(e a simple e+ercise so seekers may see if they are as familiar
with their own bein! e(en their physical beins! as they are with the
outside world! of other beins and thins. I ask them to close their eyes
for a moment to try to see their own faces as accurately as they can.
Many find it hard to see their own faces as they are! no matter how often
they ha(e looked in the mirror to reassure themsel(es of their e+istence.
7f course! we cannot see our own face! only mirrored reflections. In this
practice! it usually takes us a while before we are able to see our ownfaces. It takes a little loner for some of us! and many are simply unable
to see themsel(es this way! throuh a mental imae of what is so
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seeminly familiar. 0e learn that we are not as familiar with our own
beins as we thouht we were! and also that it may take us a while to
ather our enery and become concentrated and focused! e(en upon the
familiar.
ollectin your enery is essential to spiritual practice but is not always
easy. 7nly a &eacher can uide you towards such a simple yet impossible
journey.
In the practice of Sufism! you should be able to concentrate your
eneries and try to be present at heart! as the Prophet =swa> said6 your
Salat! your Prayer! re-uires your presence in your heart. ,ein present in
your heart is the first step of meditation! collectin your own enery
from without and concentratin it within.
&hus! in meditation you learn how to take back your eneries from the
outside! and collect and concentrate them towards a point in your heart.%nd you must remember nothin is fruitful unless uided by a teacher!
and not just any kind of teacher.
&he ne+t step of meditation or the second le(el is a journey from theself to the inner heart. &his journey or le(el of meditation beins from
your self! or your physical bein! and is directed towards your inner self.In other words! you collect and ather your eneries from the outer self!
towards your bein! and then direct your concentrated enery direct
them towards your heart. It is there where you will be able to witness
<i(ine inspiration! as stated in the ?uran6 the heart does not falsify
that which it sees.
&his step is easier! for concentratin in your heart and directin your
eneries towards the center of your heart is easier than reclaimin and
collectin your eneries from the outside world into which they ha(e been
dispersed. Many spiritual seekers may stop at the first le(el! the step of
atherin from outside their own eneries. 7thers may et halfway!
atherin their eneries from one place but then redirectin them
outwards toward some other! e+ternal locus.
Meditation has le(els and staes. 7ne needs a uide to be able to take
the steps of meditation. &he potentiality! desires! demands! andattractions of a seeker will determine the teacher that he or she will find
alon the way. %s like attracts like! and the birds of the same feathers
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fly toether! you will find your own uide. If your uide will not take you
to a spiritual and di(ine destination! then you may need to undertake
purification to purify your desires and demands.
If you are searchin for <i(inity! remember that the <i(ine inspirationand re(elation will ascend to the heart of the most pure; as the ?uran
reads6 the ,ook uides the pure ones. #ou must take the step toward your
own bein; searchin within the e+ternal world will not take you to any
understandin of the <i(ine! but instead will take you to the marketplace
of reliion and to its participants.
0hen relyin on meditation! you need to always remember the oal of
such meditation. Rela+ation is a different oal than <i(ine inspiration.
&he latter re-uires a different intention! a readiness! de(otion! andinspiration.
Rely on %llah! as ultimately it is the <i(ine who uides one towards<i(inity.
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Sufi Reiki Symbols
%lif symbol6
=(ertical line>
%lif@lam@lam@ha symbol6
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Four Healing Energies
=From the ,ooklet $ealin> by Pir 8ilayat Inayat /han
&he Sufis reconiAe four different forces that are combined in healin.7ne is called Muid. ItBs a kind of resilience. If weBre walkin in the forest
and mo(e a branch of a tree! it will o back to its initial state unless weB(e
damaed it. &he rain forests will row aain. Many species will die! but
there will be other species. &here is that basic resilience! an ability of
nature to self@oraniAe itself! of the body to self@oraniAe itself.
&he electromanetic field is the template in which the body is
confiured! the cells of the body. %ctually the aura of liht is a template
in which the electromanetic field is confiured. 0e can e(en reach ale(el of reality beyond liht. &he liht we normally e+perience is only a
sli(er of the reality of liht. ItBs only one dimension of liht. &here aremany dimensions of liht. "(entually we will learn to heal with liht.
7ur immune system represents the resilience of our physical body. If it is
impaired! it is somehow linked with our self@imae. ancer is a (ery clearcase where the immune system has collapsed! or isnBt effecti(e enouh
because of a bad transcription from the <:% to the R:% by the enAymesthat operate these transcriptions. ItBs like makin a mistake on the
typewriter or computer6 bad transcription. Somehow itBs linked; somehowitBs not functionin properly because our whole sense of who we are has
somehow been impaired by the rossness of our ci(iliAation. ItBs damain
to our soul.
I remember <r. <a(id ,ohm sayin one day! C,e not surprised at a chane
of a sense of meaninfulness.C %ll of a sudden we see somethin we hadnBt
seen before. %ll of a sudden the penny drops! and that immediately altersthe circuits in our brain. %ctually it alters our whole body. :ow weBre (ery
clear about the mind)body a+is! but thatBs not the only element.
&he second power! Muhyi! is the power that emeres from within
recurrently! because the 'ni(erse is continually reborn! and we are
continually reborn. &hat means we ha(e to do away with the tarnished!
jaed ends of oursel(es in order to in(ite the new. If we keep on
identifyin with what we always ha(e been! then there is no hope for us.
&hen we ha(e to i(e up. &hat is Fana.
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7nce Pir@o@Murshid Inayat /han was asked for healin by a (ery sick
mureed. My father came into the room and said! C#ou asked me to come
and heal you. %re you prepared to do what I ask you to doDC &he mureed
said! C#es.C Pir@o@Murshid said! CEet up and weBll ha(e a walk. IBll come
back in ten minutes and weBll ha(e a walk.C C7h but Pir@o@Murshid! I canBtwalk.C C <o what I sayC Sure enouh! he was cured. Self@imae! mind o(er
body.
In the case of cancer! there is difficulty in diestin the social
en(ironmental circumstances! difficulty in diestin them! bad replication!
and resistance to dealin with thins because they are just too difficult.
Stress i(es us strenth. 7(erstress is not ood but we can push
oursel(es up to a point. 0ith the power ained by doin that we can pushoursel(es a little bit further. IBm e(idence of that because IBm 1 now.IB(e pushed myself all my life. <onBt o(erdo it! but up to a certain point!
push.
&he third force is called $ayy! which is the kind of force that you finde(erywhere. Gike in a bi store! there is a lot of enery flyin about.
&hatBs $ayy. ItBs e(erywhere; itBs the force that mo(es the stars! andplanets! and ala+ies. ItBs a (ery tanible force! but we can only take so
much. &hatBs why we et so depleted if we stay too lon in a store. Husto in -uickly and run away. ollect all that enery and we et indiestion.
&hatBs $ayy! it works centrifually and centripedally.
&here was a prince that was condemned by his father for unfounded
reasons. $e was supposed to be killed! but the policeman couldnBt do it. $e
let the prince o. Finally the prince became a sanyassin! and sat in the
arden of the palace. From the moment he sat in the arden! e(erythin
started to flourish. &he sense that where(er you o thins flourish is
$ayy. ItBs the kind of enery we i(e to people! or to flowers. 0atch
them flower. Imaine a bud! and the bud opens up and starts unfurlin.
&hat is the power that makes the potential of people unfurl in their
personality. ItBs a wonderful power.
&he fourth is ?uddus! a power that descends like lihtenin. 0e ha(e the
impression it descends throuh the top of our head and shatters us
totally. It is called the -uickenin of the $oly Spirit6 ?uddus. /adosh inthe $ebrew lanuae.Sanctus! a feelin of holiness! other worldliness.
&his is the challene6 how are we able to maintain that sense of
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sacredness without becomin an ascetic! riht in the middle of the worldD
$ow can we do thatD &hatBs the challene of our time.
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Meditation on the Reiki Healing Principles.
&he Fi(e Precepts
&he Hapanese lanuae is one of the picture lanuaes. Since thecharacters are actually picture representations of concepts or thins!
there can be many word interpretations of the same characters or
combinations of characters. Somewhere in each lanuae interpretation is
the essence of the representation and its meanin.
&hat is why there are many translations) interpretations of the precepts
or principles! beinnin riht here with the name of them. Some Masters
call these Spiritual Precepts; some call them the Reiki $ealin Principles.
'sui called them the Fi(e Precepts. % calliraphy used by 'sui hasrecently been disco(ered. &his translation is in bold. I will i(e the
translation used by &akata in bold italics. &he translations I like and usefollows in reular print. I also outline how I interpret and e+perience the
precepts in my life. &oday. 'nderstandin e(ol(es and deepens withpractice.
&he order of the precepts is different from different sources. 'sui
listed them as6
1. &oday! feel no aner. =Hust for &oday! I will let o of%ner>
5. $a(e no worries. =Hust for &oday! I will let o of 0orry>
*. Feel ratitude. =Hust for &oday! I will i(e thanks
for my many ,lessins>
. Show dilience in your =Hust for &oday! I will do my work
honestly> undertakins.
J. &reat others with kindness. Hust for &oday! I will be kind to my:eihbour %nd e(ery li(in bein
&hese Precepts are a part of the story of 'suiBs journey! a part of his
learnin about physical and spiritual healin. In this part of the story we
find him in the bearBs camp! after se(eral years of healin work with
the bears. $e speaks to one of the first bears he healed and helped
to et a new name and job in order to start a new life. 'sui finds out that
the bear has returned to his old way of life e(en thouh his physical
ailment remains healed. 'sui canBt understand why. &he bear e+plainsthat he didnBt like reular work; it was repetiti(e and hard and didnBt pay
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much. ,ein was easier and more to his taste. 'sui is confused and hurt
and oes back to his hut to meditate! askin for understandin.
'sui realiAed he made a monumental assumption that the bears were
only bears because they were physically handicapped or ill. $e thouhtthat if they were physically healed! they would automatically want to lead
a better life the life of an honourable citiAen! ha(in a reular job! payin
ta+es and all that. $e found out otherwise. 'sui found that e(en when
physically well! the bearBs basic (alue system differed from 'suiBs own
and that the (alue system didnBt automatically heal and row the way 'sui
thouht it would! or should namely by becomin conruent with his.
'sui remembered back to time he became a monk. $e applied to
monastery after monastery! e+plainin that he wanted to study thephenomena of physical healin. %nd time after time was told that spiritual
healin was the most important. $eal the spirit and the body will follow.
7ne thin 'sui disco(ered was the both aspects were e-ually important!both physical and spiritual healin. %nd an intellectual understandin
would also be useful! brinin the mind and emotions into the e-uation.
'sui then came up with fi(e spiritual healin principles that a person can
practice and li(e each day! brinin healin to all areas of life. %s he
thouht throuh each one! he understood some thins about the way he
was li(in his life! about his own riht work in the world.
'sui understood that he was offerin a ift to people who hadnBt really
asked for it. $e understood that his aenda! his unspoken barain! was to
impose his beliefs and (alue system on the bears instead of honourin
their way of life as it was. &his was not an honest e+chane. $e was
comin from a place of knowin or bein better than in his own mind.
$ere he understood that his riht work was teachin people who want to
learn how to heal themsel(es and each other! not healin people whodidnBt really want to be healed! or tryin to chane their way of li(in and
bein.
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%nd so he left the bearBs community and became aain what he started
out as a teacher. &his time he is a teacher of Reiki. $e is teachin a
system of healin that anyone who wants to can learn to heal themsel(es
and each other. $e thanked the bears all for the lessons and thelearnin! for truly bein his teacher. $e honours them and their interity
and himself and his interity. %nd he mo(es on.
1. &oday! feel no aner. Hust for today! do not aner. Hust for today!
I release all aner.
&his one is about e+pectations and control and bein human. %t e(ery
minute! we ha(e free choice in our li(es. 0e can decide to o this way or
that! do this thin or not. 0e ha(e choice about our actions and
reactions.
0hen we feel aner! it is most often connected to the words rihteous
and frustrated. I am holdin an e+pectation that was not met! either
consciously or unconsciously. If it is a rihteous aner! then someone has
not met an e+pectation that I assumed was a moral or ethical uide for
both of us. Frustrated is usually about e+pectations based on an
areement or contract! conscious) spoken or not.
%s I ha(e worked with this principle! IB(e found that a lot of my contracts
were actually unspoken barains. I do this for you and I just know you will
do that for me. IB(e come to be wary of unspoken barains and am muchbetter at spottin them comin either way! either from me to another or
form another to me. I am also better at makin clear contracts! (oicin
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my e+pectations instead of assumin the other person knows what I want
and is both capable of and willin to pro(ide it.
In any case! I ha(e a choice about what to do with my aner. I can feel it!
acknowlede it and release it so I can speak clearly to the person aboutwhat I am feelin and why. &his way! I can possibly et some clear
information that I can use as a basis for a decision on the subject! or the
future direction of our relationship. 7r I can keep my aner! let it
smoulder! let it fuel resentment and misunderstandin! let it cloud the
rest of my feelins and actions for howe(er lon it takes to o away! or to
e+plode and affect whome(er happens to be in the way. It is totally my
choice.
So! it is 7/ to feel aner. &hat is just a sinal to say that somethin isout of order and needs my attention. I treat aner like an acid. Since Iam the one e+periencin it! it can burn me first! especially if I do not
handle it carefully. If I am actin from aner! I am probably not makinclear choices. #ou lea(e me no other choice is usually a warnin thouht
for me. If I hear this in my mind6 IBam sure of at least two thins. Firstthat I am anry and second that this is not a true statement. I always
ha(e choices. I just may not like them. I do need to e+amine them!thouh.
I find it helpful to use Reiki to support li(in this principle. I imaine
myself and my relationship to the person)situation I am ha(in difficulty
with as if it were a holoram in my hand. I surround this imae with Reiki!
ask for wisdom and enlihtenment on the situation and the ability to
recei(e and act on these with race; say my fori(eness and release
affirmations; acti(ate the di(ine within myself and within the situation;
ask for the hihest possible solution =it will come if I ask for it>; and let
some time pass before I act on any situation I am anry about.
5. $a(e no worries. Hust for today! do not worry. Hust for today! I
release all worry.
&his one is about trust. Hust for today! I trust in the 'ni(erse to pro(ide
me with all that I need! just as it pro(ides me with the air that I breathe.I trust that the di(ine is at work in myself and in each situation for the
hihest ood of all concerned. I release my need to direct the process or
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to control the outcome. I honour the path of e(ery li(in thin! includin
my own. I simply bless the di(ine within each person and situation! ask for
and accept all blessins set in store for me! lessons included! e(en those I
donBt think I want or need! or understand yet. I trust that they are a part
of a reater picture that the 'ni(erse desins! incorporatin my decisionsand choices alon with e(eryone elseBs. I trust that the 'ni(erse is
unfoldin as it should.
% Reiki Master named Paul Mitchell tauht me a lot about this principle in
an %ikido workshop. 0e were workin with swords. % lot of the ladies
were flinchin. &hey were worried that they would either et hit
themsel(es! or that they miht inflict pain on another. Paul was tryin to
teach us all that we can take care of oursel(es if we choose to. $e said!
K0hether you flinch or whether you donBt flinch! the result is the same.LSo! donBt flinch as $e meant for usto keep our eyes open and our witsabout us; to practice takin care of oursel(es as we were tauht in this
e+ercise and to trust that others can and will take care of themsel(es ifwe let them. %ctually the best ift we can i(e another person is our
conscious attention and our best shot; a ood thin to remember in thehelpin professions.
I ha(e otten hit with somethin simply because I refused to look at the
situation and make a clear choice about what to do. %nd all the times Iha(e ended up hurtin another because I was tryin to take care of them
or fi+ thins for them instead of just bein present! encourain them to
take care of themsel(es and do their own healin. 0hen I come from a
place of openness! I can choose how to take care of myself. I can release
all worry and any flinchin.
&wo affirmations follow that I use to help me release both aner and
worry! adapted from atherine Ponder@ &he <ynamic Gaws of Prosperity .
I fori(e and release absolutely e(eryone and e(erythin in my life that
can possibly need fori(eness and release! includin myself! in body mind
and spirit! in life! work and surroundins! in all time space and dimension. I
am free and you are free. I release you in lo(e and fill these spaces with
unconditional lo(e.
I bless you and I bless you for the oodness of Eod that is at work in andthrouh you as it is in and throuh me. I claim for you as I claim for
myself that the oodness of Eod is all that e+ists in this situation and all
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else is now and fore(ermore dissol(ed. I am free and you are free. I
release you in lo(e and fill these spaces with unconditional lo(e.
*. Feel ratitude. Show ratitude to e(ery li(in thin. I shall show
ratitude for all my many blessins! or! I shall li(e an attitude of
ratitude.
Eratitude sinals acceptance. &his works on all le(els and for all kinds of
blessins! includin life lessons. I ha(e this theory I call spiral up or spiral
down. :othin stays static and a body in motion tends to stay in motion in
the same eneral direction. If I am i(in my attention to my ratitude!
then I am not a(ailable to run my control dramas! or emphasiAe the thinsor situation that ha(e not met my standards or e+pectations. If I amusin my enery to say thank you! and perhaps addin what else I miht
like! then I am not usin my enery to complain! be resentful or find morethins that are wron.
If I am rateful for the blessins I recei(e the 'ni(erse will i(e me
more. If I am unrateful or inore them! the 'ni(erse will say! ShedoesnBt want any ood so weBll i(e it to somebody else! somebody with
more ratitude! more enthusiasm.
So I make sure I thank the 'ni(erse for all my many blessins! especially
the small ones. If I lo(e and cherish the small ones! isnBt the 'ni(erse
more likely to trust me with the bi onesD If I am unrateful or obli(ious
to my small blessins! will the 'ni(erse want to i(e me more of what I am
inorin or takin for rantedD
%nother le(el is6 I cannot chane somethin I do not own. So! a friend
may i(e me a ift =like an obser(ation about my beha(iour or actions>. %t
first I may not know! or e(en think! I want this ift. If I do not first
accept the ift of this obser(ation! accept that is so =if it is>! if I donBt
own the beha(iour! I chane the beha(iour.
It is like this6 %unt Maude i(es me a sweater for hristmas. It doesnBt
fit and I intend to take it back to the store and e+chane it for one that
does fit. ,ut somehow! in the holiday confusion! it ets put way in thehristmas bo+es. I lose awareness of its e+istence. Somebody either
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reminds me or comes across the sweater later on. I am now aware of it. I
own it and I can do somethin about it.
. Show dilience in your undertakins. "arn your li(in honestly. I
shall earn my li(in with interity.
I looked honesty and interity up in &he ollins Paperback "nlish<ictionary.
$onest6 1. &rustworthy 5. Eenuine *. Hust or fair; characteriAed by
sincerity J. 0ithout pretensions 2. Respectable! Interity6
1. %dherence to moral principles! honesty 5. &he -uality of soundness! of
bein unimpaired *. 'nity and 0holeness.
&he concept of enuine says the most to me. &here is this difference
between efficient and effecti(e. "fficient is doin the job correctly;
effecti(e is doin the riht job. I like to think of interity as knowin and
bein conruent with my riht work in the world =effecti(eness> and then
doin it joyfully and well =efficiency>.
&here is also a -uality of rihtness and joy when I am doin my riht work
with interity. If the joy is not present! e(en if I am peelin potatoes or
doin paperwork! somethin is off. If IB am out of interity with either
myself or my work! I am simply not doin the riht job or the riht job atthe riht time. If I -uite my mind! my joyful reaction will sinal my riht
work for this moment in time or time in my life.
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/nowin riht work is important. I imaine that when 'sui decided to
lea(e teachin and become a student! lea(e formal schoolin and become a
monk! lea(e and become a healer and then when he decided to lea(e the
bears community and become a teacher aain he knew what his rihtwork was. For me! it took time for the transition! but I knew when my
riht work was teachin Reiki and all the steps I took in that direction
had the -uality of joy! e(en when they were difficult.
If I honour e(eryoneBs path! I can allow for e(eryone to be in their riht
work. "(en if I donBt see the (alue of it myself! I trust that (alue is
there. 'sui allowed that the bears ha(e their place! too. &hey pro(ide a
place for others to i(e. &heir job is to recei(e. &hey are part of the
balance of the world. 0e are each an e+pression of the <i(ine mind! withour own talents and potentials. 0e are all in ser(ice to teach other. Soour work is uni-ue and blessed! no matter what we choose to do. If we
were all trumpet players! who would make the bread. $ere is the -uestion6If we were all bakers! who would make the musicD
<oes a choice or decision feel riht and joyfulD <o you lo(e what you doD
If not! you could use Reiki to ask for uidance and enlihtenment! torecei(e that uidance when it comes and to act on it in the hihest
possible manner. For myself! I may not be able to see the entire pathclearly! this I know. So! I open my mind and heart! ask for di(ine uidance
and know that liht will shine on at least the ne+t two steps. I can take at
least these ne+t two steps if I can trust that di(ine uidance is at work!
can see the whole pattern and knows how these steps fit.
J. &reat others with kindness. $onour your Parents! &eachers and
"lders. I shall honor e(ery li(in thin.
I looked the word honour up in &he ollins Paperback "nlish <ictionary!
19 (ersion. 1. personal interity! alleiance to moral principles 5. fame
or lory; *. reat respect or esteem! or an outward sin of this; . hih or
noble rank; J. a pri(ilee or pleasure! as in it is an honour to ser(e you; 2.
a womanBs chastity . card tricks in ,ride or 0hist! . teein off first inolf; 9. do the honours as in ser(in as host or hostess! or car(e the meat
for dinner; 13. honour bound as in a moral obliation 11. in honour of! out
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of respect for; 15. on oneBs honour! on the plede of oneBs word or ood
name; 1*. to hold in respect 1. to show courteous beha(iour towards; 1J.
to worshipBB 12. to confer a distinction upon; 1. to accept and then pay
when due! as in a check or draft; 1. to bow or curtsy! as in dancin
partner! 1. title of certain judes.BB
$onourin seems to be more than li(e and let li(e! a bit more than
respect. It contains some feelin of e(erythin the dictionary said. I may
not know e+actly what it is! but6
I know what it is not. It is not areement. I can honour someone I
disaree with. % friend once accused me of not hearin him. I e+plained
@I hear you just fine. I e(en understand what you are sayin. I simply
donBt aree with you. &o hear and understand what you say does notautomatically lead me to aree with your point of (iew. In this particularcase! it has the opposite effect. %nd that is 7/.
%s a Mother! I ha(e to honour my childrenBs paths. I donBt ha(e to aree
with the decisions they make! or like them. I do ha(e to honour them. Itis their path and they must walk it.
%nd I remember in 'suiBs story! how I imaine he decides to honour his
own path as well as e(eryone elseBs. $e honours himself by choosin to dohis riht work. $e honours the bears by lea(in them to walk their own
path! without his judments or interference.
%s a student! I honour my teacherBs e+perience. I know that if Ginda
/eiser Mardis had not chosen to honour her inner truth and walk her path
with interity! I wouldnBt be typin this pae today. I wouldnBt be here. I
know if 'sui had not chosen to honour his -uest and shine his particular
liht! Ginda wouldnBt ha(e found her way! and couldnBt ha(e shone her liht
to help me find mine. I also honour the e+perience of each student who
comes to me. &hey are my teachers! too! each in their own way. I honour
all my teachers.
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Breath of the Elements
ontemplation Practice6 &he Purification of the "lements
Practices@@ Purification ,reaths
&his practice! commencin with a concentration on the elements earth!
water! fire and air is a staple practice within the sufi tradition. Parallels
to this practice can be found in spiritual traditions throuhout the world.
&he (ersion described here is thouht to ha(e its roots in the Ereek
mystery schools! and has thus been passed down from sufi teacher to
student for thousands of years. For many the practice will ha(e an
uncanny familiarity. It lea(es you with a sense of renewed enery and is
an e+cellent daily ritual6 perhaps the most balanced practice you coulduse. &he purification with the elements beins as concentration and
radually deepens into a practice of contemplation. It is an e+cellentpreparation for meditation. &he practice is well suited to the early
mornin! and wonderful to do standin barefoot or sittin in contact withthe earth. If doin the practice inside! stand or sit near an open window
if possible.
lose the eyes. %t first you will need fi(e to ten minutes to focus on eachof the four elements. %fter you ha(e learned the practice! you may
shorten the concentrations to fi(e breaths for each element.
Start with some deep e+halations! pushin ently! slowly and as fully as
possible! first out of the chest and then out of the abdomen. "+hale
further and further! and then let your inhalation be completely natural!
usin no effort. % natural inhalation is (ery important! so that you do not
strain your luns or the muscles in your chest. $old the breath for a
moment after the inhalation. %fter a few rounds of e+halations andinhalations! bein with the breath of the earth element.
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&he "arth "lement
&he early hristian hermits! li(in alone years in the desert! used a
concentration on the earths manetism as a way of restorin their
(itality durin lon (iils. :ati(e %merican elders ha(e said that the loss
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of a sense of relationship and communion with the earth is the main cause
of psycholoical imbalance and physical illness.
Standin or sittin! feel yourself to be like a tree with roots e+tendin
firmly and deeply into the earth. Feel the reat strenth and manetismof the earth. ,reathe in throuh the nose and out throuh the nose! not
forcin the breath in any way. Imaine drawin manetism and healin
power throuh the soles of your feet =if standin> or the bottom of your
spine =if sittin>. ommune with the earth! and consciously channel the
earths manetism to the parts of your body that are depleted.
Feel the healin power of the earth. #ou may ha(e felt this in your feet
while walkin barefoot outdoors or in your hands when workin in a
arden.
&ry to sense a subtle reality! a crystalline lattice@like structure! behind
the denser aspects of the physical plane. Sense that! at this subtle le(el!the earth is not only a sinular oranism but is also connected to the solar
system and part of a ala+y. In your connection to the earth! you are alsoconnected to the moon! neihbourin planets! the sun and distant stars.
7n the inhalation! sense yourself as part of life! your body made of the
substance of the earth and thus subject to the harmony and order of thenatural world. %s you e+hale! release to+ins or pollution back into the
earth and breath out your tiredness! disharmony and aitation.
:ow concentrate on the manetic field of your body. &he body has a
force field around it! similar to that of a manet! as does the earth as a
whole. Feel as thouh you are alinin your own manetic field to the
manetic field of the earth! the way that iron filins alin around a
manet. 0hen manetic power is weak! the iron filins are in disarray.
0hen the power is stron! the filins alin in symmetric! harmonic
patterns. 7n each in@breath! feel the filins comin into order. 7n the
e+halation! sense that your body i(es forth a natural manetism and
harmoniAes the atmosphere around you.
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&he 0ater "lement
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&he breath of the water element brins a sense of flow! of (itality and
purity! and helps unleash creati(ity. It is also useful in breakin free from
habitual thinkin patterns! encourain feelins of mo(in forward
throuh life and flowin around obstacles rather than hittin them head
on.
,reathe in throuh the nose and out throuh the mouth. #ou can imaine
e+halin a fine stream of water throuh the mouth. #ou miht imaine
yourself immersed in a mountain stream. Feel the drops of water
penetratin your cells! drippin off of your finertips. Feel water
reachin your chest and heart! helpin to loosen any tihtness and
obstruction there. Feel eneriAed and renewed! aain focussin on those
parts of the body that are in need of healin! and those that lack life
enery and (ibrancy.
oncentrate on the purity of a crystal clear lake or stream! hih up in the
mountains. Get yourself become the water! and let the -ualities of purity!life enery and power flow into your immediate en(ironment.
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&he Fire "lement&he breath of the fire element is -uickenin. It sparks inspiration and is
(ery useful when you feel drowsy and dull after a period of intense
practice. ,reath in throuh the mouth and hold the breath momentarily
and then breathe out throuh the nose. 7n the inhalation! imaine fannin
a fire in the solar ple+us! the area in the centre of your rib cae! with a
bellows. Purse your lips and draw in a thin stream of air. %s you draw in!
(isualiAe the embers of the fire lowin. &hen hold the breath
momentarily! and brin your attention up to the centre of the heart
chakra! a sensiti(e point found a few inches abo(e the solar ple+us.
"+hale throuh the heart chakra! imainin that you are radiatin olden
sunliht.
7n the inhalation! come in touch with your souls desire; your aspirations
for spiritual awareness and understandin; your desire to be authentic; to
make your life meaninful and worthwhile; to stand up for what you
belie(e in. 7n the e+halation! radiate liht as if from a miniature sun in your heart. Feel the liht to be intense and olden.
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'se the fire breath as a place of offerin up the parts of yourself you
would like to transform. Subject your self@doubt! cynicism! addicti(e
patterns or resentments to the fire. %(oid makin pledes you wont
keep. Simply clarify your intention and open yourself to the purification
process.
Instead of usin will power to chane! the concentration on the fire
element represents the action of life as a teacher! who acti(ates and
burns up what needs to be burned! a natural force of chane and rowth!
by which your deeper nature emeres.
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&he %ir "lement,reathe in throuh the mouth and out throuh the mouth. &he breath of
the air element relates to freedom! ecstasy and transcendence. Imaine yourself to be like a reat eale perched hih on a mountain. Feel the
wind rufflin your feathers! blowin throuh all your pores. Feel thecoolness and freshness of the air. Soar upwards on the currents of air.
7n the inhalation! feel yourself buoyant and free! like a Aephyr crossin alake and liftin upwards. 7n the e+halation! allow yourself to reach out
beyond the boundaries of the body. Get your bein disperse with thewind! and let your consciousness reach out into the cosmos. "njoy a sense
of (astness and! if it helps! (isualiAe (ast landscapes! such as a mountain!
canyon! or the starry niht sky.
%fter you ha(e completed the purification breaths! reflect upon the
effect of all the elements taken toether. 0hile separately each of the
breaths emphasiAes different forces and -ualities in ones bein!
toether the breaths brin about a sense of wholeness. "ach element
complements and moderates each other. %ccordin to your own makeup!
you may feel the need to place more emphasis on one or another in order
to attain reater balance.
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THE M!" SPE#TS $F HE%!"&
,alance
$ealth depends upon the balance between acti(ity and repose in the fi(esenses6 siht! smell! hearin! taste! and touch; and e(ery sense! in the
normal condition of health! must be able to e+press itself and to respond.
&he senses need more time for repose than for acti(ity.. "(eryone passes
e(ery moment of his wakin state in acti(ity of the senses! partly by
intention! partly in(oluntarily. For instance! the eyes look at thins
intentionally perhaps a hundred times a day! but nine hundred times they
look at thins without intention.
&his shows a waste of enery in an a(erae man1s life.
In order to de(elop healin power one must reulate and control the
senses by reulatin their acti(ity and repose; and this! done with aspiritual thouht! con(erts power of mind into di(ine power. % person can
heal with power of mind alone! but the results will be limited; but aperson with di(ine power can obtain throuh it unlimited results.
It depends on the condition of the health how much acti(ity one can
stand and how much repose is necessary; a eneral rule cannot be madefor e(eryone. % normal amount of acti(ity stimulates and strenthens the
body. &herefore physical e+ercises are i(en for physical de(elopment!
and e+ercises of concentration and studies are i(en for the de(elopment
and repose of the mind. %ccordin to psychic law the day is natural for
acti(ity and the niht for repose! and when this is not carried out it
naturally works aainst health. It is not necessary to rest after e(ery
little e+ertion! but a deree of balance ouht to be maintained. %nd it is
ad(isable in life to take repose without allowin it to de(elop into
laAiness.
,reath
,reath is the principal and essential power that can help in healin. &here
is a silent healin! and a healin by focusin the lance! by holdin the
painful part with the finers! by rubbin it! by wa(in the hand o(er the
painful part! by touchin and by not touchin it. ,ut behind thesedifferent ways there is one power workin! and that is the power of the
breath. &his power can be de(eloped by breathin practices! and when
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the breath is so de(eloped that it creates an atmosphere around the
healer! then the (ery presence of the healer heals. &he power of the
breath can be de(eloped by physical e+ercises! by rhythmic e+ercises of
the breath! by pure li(in and by concentration.
&he power of healin is reater than the power of the channels one uses
to heal! such as the finertips or eyes. &he eyes ha(e more power than
the finertips. &hey are finer! and the power that manifests throuh
them is radiant! while it is not so radiant in the finertips. ,ut besides
the power of healin one must ha(e a clear idea of how to reconiAe the
compliant of another person and of the best way to heal him.
$ealin with Finertips
$yiene is the first subject to consider in healin with the tips of thefiners. $ands that ha(e been enaed in any work or that are stained
with any li-uid must be washed for healin. &he healer must first obser(e the hyienic rules of keepin his body! as well as his clothes! pure and
clean; especially at the time of healin he must be absolutely free fromall that is unhyienic.
&he slee(es! at the time of healin! must be rolled back! and thefinernails must be clean and properly trimmed. %fter healin! one should
wa(e the hand! as it were shakin it! to shake of any fine atoms! or e(en(ibrations! so that a poison taken from the painful part of the patient
may not be i(en to the patient aain.
. M":&%G P'RIFI%&I7:
In as much as it is necessary to cleanse and purify the body! so
necessary! or perhaps e(en more necessary! is it that the mind be
cleansed and purified. %ll impurity causes diseases as well as irreularity
in the workin of the physical system. &he same applies to the mind.
&here are impurities belonin to the mind! which may cause different
diseases! and by cleansin the mind one helps to create health both in
body and mind. ,y health I mean the natural condition. %nd what is
spirituality but to be naturalD
8ery few think like this. So many people think that to be spiritual means
to be able to work wonders! to be able to see strane thins! wonderfulphenomena; and (ery few know how simple it is! that to be spiritual means
to be natural.
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Mental purification can be done in three different ways. &he first way is
the stillin of the mind! because it is (ery often the acti(ity of the mind!
which produces impurities. &he stillin of the mind remo(es impurities
from it; it is like tunin the mind to its natural pitch. &he mind can belikened to a pool of water. 0hen the water in the pool is undisturbed! the
reflection is clear; and so it is with the mind. If the mind is disturbed!
one does not recei(e intuition! inspiration! clearly in it. 7nce the mind is
still it takes a clear reflection! as the pool of water does when the water
in the pool is still.
&his condition is brouht about by the practice of physical repose. ,y
sittin in a certain posture a certain effect is created. Mystics in their
science know of different ways of sittin in silence! and each way has acertain sinificance. %nd it is not only an imainary sinificance; itproduces a definite result. I ha(e had! both personally and throuh other
persons! many e+periences of how a certain way of sittin chanes theattitude of mind. %nd the ancient people knew this! and they found
different ways for different persons to sit. &here was the warriorBs way!the studentBs way! the way of the meditati(e person! the way of the
businessman! of the labourer! of the lawyer! of the jude! of thein(entor. Imaine! how wonderful that the mystic should ha(e found this
out and ha(e had the e+perience of it for thousands of years@the reateffect that sittin in a certain posture has on a person and especially on
his mind.
0e e+perience it in our e(eryday life! but we do not think about it. 0e
happen to sit in a certain way and we feel restless; and we happen to sit
in another way and we feel peaceful. % certain position makes us feel
inspired! and another way of sittin makes us feel uneneretic! without
enthusiasm. ,y stillin the mind with the help of a certain posture! one is
able to purify it.
&he second way of purifyin the mind is by way of breathin. It is (ery
interestin for an "astern person to see how sometimes in the 0est! in
their in(entions! people unconsciously apply the principles of the mystical
realms. &hey ha(e ot a machine thatsweeps carpets while suckin up the
dust. &his is the same system inside out. &he proper way of breathin
sucks up the dust from the mind and ejects it. &he scientist oes so faras to say that a person e+hales carbon dio+ide.
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&he bad ases are thrown out of the body by e+halin. &he mystic oes
further! sayin it is not only from the body! but from the mind also. If
one knew how to remo(e impurities! one could remo(e more than one
would imaine. Impurities from the mind can be thrown out by the riht
way of breathin. &hat is why mystics combine breathin with posture.Posture helps the stillin of mind! breathin helps the cleansin of mind.
&hese two o toether.
&he other way of purifyin the mind is by attitude; by the riht attitude
towards life. &hat is the moral way and the royal road to purification. %
person may breathe and sit in silence in a thousand postures! but if he
does not ha(e the riht attitude towards life! he will ne(er de(elop. &hat
is the principle thin. ,ut the -uestion is! what is the riht attitudeD &he
riht attitude depends on how fa(ourably one reards oneBs ownshortcomins. 8ery often one is ready to defend oneself for oneBs faultsand errors! and
is willin to make oneBs wron riht. ,ut one has not the attitude towardsothers. 7ne takes them to task when it comes to judin them. It is so
easy to disappro(e of others ItBs so easy to take a step further and todislike others! and not at all that difficult to take a step further still and
to hate others. %nd when one is actin in this manner! one does not thinkone does any wron.
%lthouh it is a condition! which de(elops within! one always sees it
without. %ll the badness! which accumulates within! one sees in another
person. &herefore man is always in an illusion. $eBs always pleased with
himself and always blamin others. %nd the e+traordinary thin is! that it
is the most blameworthy who blames most. ,ut it is e+pressed better the
other way around. ,ecause one blames most! one becomes most
blameworthy.
$ealin by Prayer
Prayer is a wonderful means of healin oneself and another! for
concentration alone! without the thouht of Eod! is powerless; it is the
di(ine ideal that strenthens the healin power! which i(es it a li(in
spirit. &herefore a spiritual healer has more hope of success than a
material healer. For the material healer directs his own thouht; howe(er powerful it may be it is limited by his own personality; but the spiritual
healer who in the thouht of Eod and $is di(ine power forets himself!
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has much reater success than the former. It does not matter what form
of prayer one uses! sincere prayer in e(ery form will brin a fruitful
result.
Prayer is in reality the contemplation of Eod1s presence; who is the power and oriin of the whole creation; and it is considerin oneself as nothin
before $im! and placin the wish which stands before one1s personality
before the %lmihty. &herefore naturally the result must be
incomparably reater! thouh it depends upon the contemplation of e(ery
indi(idual.
In the first place! he who prays for the cure of another must surely be
blessed! because oodwill and lo(e! from which his prayer rises! of
necessity brin a blessin to him. % so prayer for one1s own cure is notselfish! it is makin oneself a fittin instrument to be more useful in thescheme of life. 7n the other hand! nelect of one1s own health (ery often
is a crime. Prayin to Eod in thouht is perhaps better than in speech! but it must be remembered that speech makes concrete; therefore thouht
with speech makes prayer more effecti(e than thouht alone. 0ordswithout thouht are (ain repetitions.
$ealin by ,reathin
% healer must know in the first place that breath is the (ery life and
that breath is the i(er of life! and that breath is the briner of life.
7ne can li(e without food for some time! but one cannot li(e without
breath e(en for a few minutes. &his shows that the sustenance that
breath brins to man1s life is much reater and much more important
than any nourishment upon earth. "(ery atom of man1s body is radiant.
,ut if the body is the flame! the breath is the fire! and a s the flame
belons to the fire! so the body belons to the breath. %s lon as breath
dwells in it! it li(es! and when breath lea(es it! it is dead! for all its
beauty! strenth! and complicated mechanism. &hat is why the effect of
the breath of a holy person can manetiAe water! bread! milk! or wine!
fruit! or flower.
&he breath that is de(eloped spiritually will ha(e a healin effect upon
any painful part that it falls upon. If one knows how to direct the breath
there is no better process than healin with breath; and in all thedifferent methods of healin breath is the main thin! since in breath is
hidden the current of life.
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$ealin by Manetic Passes
%ll scriptures ha(e e+plained in some way or other that life is like liht.
In the Moslem scripture the word :ur is used; in the (danta it is calledhaitanya. &he nature of this liht is to e+press itself in a particular
direction! and that accounts for the face and back in our forms. %t the
same time the tendency of the liht is to spread. &his can be seen in the
tendency! and also earth and all thins on earth. % deep study of e(ery
form will show that the nature of life is to spread in four directions for
instance north! south! east! and west! or head! foot! riht! and left.
Gife and liht ha(e their center in the center of e(ery form. ,ut they
e+press themsel(es throuh the directions in which they spread.&herefore the power of the hand has been shown in ancient symboloy.$indus ha(e pictured the di(ine incarnations with four hands. &his means
two hands of the mind and two hands of the body! and that when fourhands work toether the work is fully accomplished. &his shows that in
healin the hands are most important. &he physical hands are needed tohelp the hands of the mind! and when thouht is directed from the mind
throuh the hands. %nd its power becomes double and its e+pressionfuller.
"(ery atom of man1s bein! mental or physical! is radiant and throws its
rays outward. &hese are life itself and i(e life. %ll illness is lack of life.
It needs life to be cured. &he power of electricity has been disco(ered
by scientist; who belie(e that it cures diseases when it is used for that
purpose. ,ut the mystic has disco(ered aes ao the power of this hidden
electricity! the life of the mind and the life of the body! and he belie(es
and knows that its application in healin is most beneficial. &here are
sores and wounds and painful parts! which are too tender to touch. In
such cases healin by manetic passes! in other words by wa(in the
hands o(er the affected part and so allowin thouht to heal! brins
about a successful cure.
"(ery atom in man1s body is in reality radiant! li(in and powerful
compared with other objects! herbs! or drus. ,y the (ery fact of bein a
li(in body! besides bein the finest and most perfect compared with
other li(in bodies! it has a reat power.
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&herefore! shakin hands! speakin to a person and touchin him ha(e a
certain effect. In India when a wrestler oes to a wrestlin match and
when he comes back his teacher pats him on the back! sayin! 1Sahibs!
,ra(o1 &his actually i(es him added strenth and courae and power!
which otherwise he would not ha(e had. People speakin in friendship! and e(en disputin and aruin can hold each other1s hands to brin about a
better understandin. % mother takes away the discomfort and
restlessness of the child in one moment by pattin it. &herefore massae
is helpful when there is pain! and yet it is poor treatment when compared
with the healin treatment; for the healer operates the power of the
mind throuh his finer! as a musician produces his feelins on the (iolin.
Is it e(erybody that can produce on the (iolin the same tone that an
e+pert couldD It is not the placin of the finer on a certain place on the
instrument; it is the feelin of the musician1s heart manifestin throuhhis finertips that produces a li(in tone. So it is with the touch of aspiritual healer.
%bstracts from 8olume
$aArat Inayat /hanBs messae (olumes.
Mornin practices
%l Fatihah
In(ocation and intention6 I am oin to do the Nikr :ur Syifa6!the say the
$ealin Prayer.
1.purifucation breaths
earth nose@nose Aikr shafee)khafee
water nose@mouth muhyi@-uddus
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fire mouth@nose ha-@nur
mouth@mouth adam)wahid
5. S-uare breath. ,reath in heartbeats! hold heartbeats! breath out
heartbeats Nikr $u@ %llah
*. Nikr astahfar! laillahaillalah! #a Rahim
. "nery center purification6
Subahanallah@?udusalternati(ely?udus in all the enery centers startin at the base then mo(in up to
the crown.%t most * ?udus and then repeat with ,asit.
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'ni(ersal Prayers by Ha)rat !nayat *han
!n(ocation+
&oward the 7ne =%llah> united with all the illuminated souls who form the
embodiment of the Master! the Spirit of Euidance = :ur Muhamad>
,. Prayer for Peace
Send thy peace 7 Gord which is perfect and e(erlastin! that out souls
may radiate peace
Send thy peace! 7 Gord that we may think! act and speak harmoniouslySend thy peace 7 Gord that we may be contented and thankful for thy
bountiful ifts.Send thy peace 7 lord that amidst our worldly strife we may enjoy thy
blissSend thy peace 7 Gord that our li(es may become a di(ine (ision and in
&hy liht all darkness may (anishSend thy peace 7 Gord and unite us in one family
-."aya) Healing Prayer
,elo(ed Gord %lmihty Eod
&hrouh the rays of the sun
&hrouh the wa(es of the air
&hrouh the %ll per(adin Gife in space
Purify and re(i(ify me
%nd I pray!
$eal my ,ody $eart and Soul.
o/a
Sa(e me my Gord from the earthly passions and the attachments that
blind mankind.
Sa(e me my Gord from the temptations of power fame and wealth thatkeep me away from &hy Elorious 8ision.
Sa(e me my Gord from the souls who are constantly occupied in hurtin
and harmin their fellow men and who take pleasure in the pain ofanother.
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Sa(e me my Gord from the e(il of en(y and jealousy that falleth upon thy
bountiful ifts.
Sa(e me my Gord from fallin into the hands of the playful children of
the earth lest they miht use me in their ames! they miht play with meand then break me in the end ! as children destroy their toys.
Sa(e me my Gord from all manner of injury that cometh from the
bitterness of my ad(ersaries and from the inorance of my lo(in friends.
%men
The Prophet0s %ight Prayer
7 Eod! Erant us Giht in our hearts!
Giht in our ra(esGiht in front of us!
Giht behind usGiht to our riht!
Giht to our leftGiht abo(e us
Giht below us
Giht in our ears! Giht in our eyes
Giht in our skin
Giht in our hair
Giht within our flesh
Giht in our bloodGiht in our bones
7 Eod! Increase our liht e(erywhere
7 Eod! Erant us liht in our hearts
Giht on our tonues Giht in our eyes! Giht in our ears
Giht to our riht! Giht to our left
Giht abo(e us! Giht below us
Giht in front of us! Giht behind us
Giht within our sel(es
Increase our liht
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%meen.
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S'F! RE!*! TT'"EME"TS
&here are * attunements in Sufi Reiki and then there are,ands. % person can self@attune in ,ands in meditation with
his)her intention =by inner re-uest>.
ttunements %e(els ,1 -1 2
Similar to Reiki %ttunement
&$" %&&':"M":&S %: ," I:@P"RS7: 7R <IS&%:&
1. PR"P%R" #7'RS"GF %:< &$" SP%" %R7':< #7'
":"RE"&I%GG#.
Say6 KSufi Reiki %ttunement for Ge(el 1 =or 5 or *>BB
5. S%# &$" ':I8"RS%G PR%#"RS three times each
% prayer for peace:ayaA $ealin prayer
<owa
&he ProphetBs Giht prayer
*. <7 &$" ,R"%&$S 7F &$" "G"M":&S
"arth ,reath
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0ater ,reath
Fire ,reath
%ir ,reath
. <raw the Symbols in front of recipientBs body =in distant
attunement (isualiAe this>
%GIF S#M,7G =,RI:ES I: &$" ":"RE#>
%GIF G%M G%M $% =7P":S $%::"GS! $%/R%S! ,7<I"S>
%GIF S#M,7G =ER7':<S &$" %&&':"M":&>
J. %ttunement is complete. Ei(e &hanks.
2. <rink a lot of water! rest! meditate! do hands@on healin on
yourself. &ake a bath. %d(ise the other person to do the same.
Sufi Reiki %e(el -6 Same procedure
%ddition6
Sufi Reiki %e(el 2 3 Master %e(el+ Same Procedure
%ddition6
1. <raw symbols on rown hakra
5. <raw symbols on Palms
G78" O GIE$&