When we look at the universe we find there are two aspects of existence: firstly, life; secondly, the condition which compared with what we call life seems to be lifeless. The one aspect of existence we call life, the other aspect we overlook. We divide it into periods and call it time, or we compare it with objects and call it space.
We say than an object is alive, when it shows some activity and consciousness, meaning that it can move and see and think. An object that cannot see and is not active, we call dead.
Whatever seems to be devoid of activity and consciousness is called a thing. When it has consciousness and activity, it is called living.
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The latter comes by the development of the sense of colour, which is a natural faculty in man. There are five different aspects of the art of music:. Three aspects of the soul. In the Vedanta the soul is called by three names which denote its three aspects:. Paratma is the consciousness that is the soul of souls, conscious of the Absolute within and without, the God of the knower, the Lord of the seer.
The ten Sufi thoughts where this version differs from The Unity of Religious Ideas the words are underlined. The original word s is placed between brackets. Some terms concerning consciousness; the wakeful state. Three inclinations of the pupil before initation Bayat. Sufis are inclined to recognize four stages of belief:. The breaking of one belief to progress to the next stage is called Tark abandonment :.
The God ideal can be imagined in different ways:. The inner journey has also a tendency to go backwards:. In the attainment of the inner life there are five things necessary:. How does one live an inner live in the world, amidst people of all kind?
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There is no end to the variety of the outward appearance of spiritual souls in life; but at the same time there is no better way of living in this world and yet living the inner life than being oneself , outwardly and inwardly. The explanation has somewhat evolved as is shown below. To a mystic the word nature has a wider meaning; according to the mystical point of view nature has four different aspects.
But below you can find my results so far. Personality; God is the most high; man is dependent upon Him and is His most obedient servant 2. Five terms for The Ideal Perfection, 1. The first is the way of ignorance, through which each must travel. The third is the way of wisdom, accomplished only by the few. Man reaches this perfection by development through five grades of evolution: Nasut — material plane Malakut — mental plane Jabarut — astral plane Lahut — spiritual plane Hahut — plane of consciousness Each grade of development prepares a person for a higher one, and perfects him in five different grades of humanity: Adam — the ordinary man Insan — the wise man Wali — the holy man Qutb — the saint Nabi — the prophet The five natures corresponding to these five grades are: Ammara — one who acts under the influence of his senses; Lawwama — one who repents of his follies; Mutmainna — one who considers before taking action; Alima — one who thinks, speaks and acts aright; Salima — one who sacrifices himself for the benefit of others.
Vibrations are of five different aspects, appearing as the five elements: Nur — ether Bad — air Atish — fire Ab — water Khak — earth In relation to these elements, mankind has five senses: Basarat — sense of sight the eyes Samat — sense of hearing the ears Naghat — sense of smell the nose Lazzat — sense of taste the tongue Muss — sense of touch the skin Through these senses and different organs of the mental and physical existence the Ruh , the soul, experiences life; and when the Ruh receives the highest experience of all phases of existence by the favor of the murshid, then it will have that peace and bliss, the attainment of which is the only object of manifestation.
Qalbi — in which the dream is opposite to the real happening. Naqshi — in which the real meaning is disguised by as symbolic representation which only the wise can understand. Ruhi — in which the real happening is literally shown. Ilhami — in which divine messages are given in letters or by an angelic voice.
There are five kinds of inspiration: Ilhami Ilm — inspiration of an artist and scientist Ilhami Husn — inspiration of a musician and poet Ilhami Ishq — inspiration of a devotee Ilhami Ruh — inspiration of a mystic Ilhami Ghaib — inspiration of a prophet Inspirations are reflected upon mankind in five ways: Kushad dar Khayal — in the wave of thought Kushad dar Hal — in emotions and feelings Kushad dar Jamal — in the sufferings of the heart Kushad dar Jalal — in the flow of wisdom Kushad dar Kamal — in the divine voice and vision Music Music is called Ghiza-i-ruh , the food of the soul, by Sufis.
Music has five aspects: Tarab — music which induces motion of the body artistic Raga — music which appeals to the intellect scientific Qul — music which creates feelings emotional Nida — music heard in vision inspirational Saut — music in the abstract celestial There are five aspects of Wajd also Wajad, meaning ecstasy : Wajd of dervishes, which produces a rhythmic motion of the body; Wajd of idealists, expressed by a thrilling sensation of the body, tears and sighs; Wajd of devotees, which creates an exalted state in the physical and mental body; Wajd of saints, which creates perfect calm and peace; Wajd of prophets, the realization of the highest consciousness called Sidrat ul-Muntaha.
Nimaz, for control over the body Wazifa, for control over the mind Zikar, for physical purification Fikar,for mental purification Kasab, to enter the Spirit Shagal, to enter the Abstract Amal, for complete annihilation Perfection is reached by the regular practice of concentration, passing through three grades of development: Fana-fi-Shaikh, annihilation in the astral plane, Fana-fi-Rasul, annihilation in the spiritual plane Fana-fi-Allah, annihilation in the abstract.
In the plane of consciousness there are two aspects: Wahdat , consciousness, Ahadiat , eternal consciousness, and thus also spirit and matter, night and day, signify the dual aspect on lower planes. There are three kinds of virgins. One, commonly considered a virgin, who has never had association with a man; Another is the virgin in heart, whose love is centered in one beloved only; The third is the virgin in soul, who considers man as God. She alone can give birth to a divine child. Part I Religion, Chapter IV Five deep desires of the soul of man: Seeking for the ideal The desire to live The desire for exaltation The desire to probe the depth of life insight Happiness and comfort balance, union, security Un.
Part I Religion, Chapter V Five aspects of prayer Giving thanks to God for the numberless blessings Admitting ones shortcomings and asking for forgiveness showing humility To ask for help in the difficulties and troubles in life The call over the lover to the beloved To know God and to draw Him nearer It is these five aspects which constitute the form of religious worship.
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Part I Religion, Chapter V We can see the law of religion in five aspects The institution of marriage and of divorce safeguarding the position of women The division of safeguarding property The laws on birth and death The laws of social life Laws concerning the community and the country Un. Part I Religion, Chapter V Three kinds of people who perform praying One who fulfils a certain duty One who does what he is taught One with an imagination that he is in the presence of God Un. First way has three kinds of prayer: Thanking God for his gifts Asking God for his mercy and forgiveness Asking God to grant the desires and wishes that we have The second way has two kinds of prayer: Prayer as an adoration of the immanence of God for instance in the beauty of nature Prayer of an invocation of the Nature of God, of the Truth of His Being.
Part III The Spiritual Hierarchy According to the Sufi conception there are seven degrees in the spiritual hierarchy, which can be distinguished as different stages of responsiveness, in other words of higher initiation. They are : Pir Buzurg Wali Ghaus Qutb Nabi Rasul These are the degrees belonging to the inner initiation to which a disciple becomes entitled after receiving the necessary outer initiations. An older issue of the Unity of religious Ideals has a different version of this passage. It goes: According to the Sufi conception there are several degrees distinguished as different stages of responsiveness, in other words of higher initiation.
This spiritual hierarchy is mentioned in more lectures and subsequently in different papers. There are three roads to spiritual attainment, which meet in the end at one junction: The road of the Master the path of self-discipline and will-power, more jelal The road of the Saint the path of love, harmony and beauty, more jemal The road of the Prophet the balance between will-power and and resignation to the will of God, more Kemal Part IV The Spirit of Guidance Names of the Prophets … four such distinctions are known: Abraham was called Habib Allah, the friend of God.
Moses was distinguished as Kalam Allah, the one who communicates with God. Jesus was called RuhAllah, the spirit of God. Muhammad was called Rasul Allah, the messenger of God. How to live in the outer world Tarikat, Tariqat understanding the law Hakikat , Haqiqat to know the truth of our being and the inner law of Nature Marefat, the actual realization of God, the One Being, when there is no doubt anywhere.
There is one Master, the Guiding Spirit of all souls, who constantly leads all followers towards the light.
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There is one Holy Book, the sacred manuscript of nature, which truly enlightens all readers. There is one Law, the law of Reciprocity, which can be observed by a selfless conscience together with a sense of awakened justice. There is one human Brotherhood, the Brotherhood and Sisterhood which unites the children of earth indiscriminately in the Fatherhood of God.
There is one Moral Principle, the love which springs forth from self-denial, and blooms in deeds of beneficence. There is one Object of Praise, the beauty which uplifts the heart of its worshipper through all aspects from the seen to the unseen. There is one Truth, the true knowledge of our being within and without which is the essence of all wisdom. There is one Path, the annihilation of the false ego in the real, which raises the mortal to immortality and in which resides all perfection.
According to the Inayati Order website, the Sufi Message of Inayat Khan proclaims "the knowledge of divine unity—of all peoples, all religions, and all existence—and the religion of the heart awakened to the beauty in all creation. The initiatic lineage of the Inayati Order includes chains of transmission from the Chishti , Suhrawardi , Qadiri , and Naqshbandi orders, as founder Inayat Khan was initiated into these four streams.
There are several living lineages and organizations that trace their origins to Inayat Khan. Spread the wisdom of Sufism abroad, for to this end art thou gifted by Allah, the most merciful and compassionate. Zia Inayat-Khan took on leadership of the Sufi Order in As of , the Inayati Order comprises over centers of study around the world, with headquarters in Richmond, Virginia.
From Wikipedia, the free encyclopedia. Living sufism in north america. In Inayat Khan, Zia ed. Omega Publications.
Inayati Order Website. May 4, Inayati Order. May