Special Message from the Sufi Movement

Office of the Representative-General
and the President of the International Publications Committee

The Message of Love, Harmony and Beauty is like a Divine stream of spiritual evolution flowing onwards through our daily lives in an awakening to purity and wisdom, which is the true essence of all that is understood by the term 'Sufi'

Message from the heart,
to all the devotees of
the Sufi Message of Hazrat Inayat Khan,

Message from
Pir-o-Murshid Hidayat Inayat-Khan

Viladat Message 2008 English PDF File

Message from the heart, to all the devotees of the Sufi Message of
Hazrat Inayat Khan,

on the occasion of Visalat Day 5th of February 2006

Beloved Sufi brothers and sisters,

At the occasion of this special 79h Visalat Day celebration, pilgrims from all over the world meet in thought, offering their devotion and gratitude to the memory of our Master, whose historical proclamation known as “The Sufi Message of Unity of spiritual Ideals" has so deeply moved the hearts of thousands, over the years.

From far across land and sea, in the legendary City of Delhi, where the sacred Dargah of Hazrat Inayat Khan stands as a symbol of "Unity", beyond distinctions and differences, we are constantly reminded to hearken to the call which resounds in our hearts as celestial music, inspiring us on the path, each time that we attune ourselves to the spiritual guidance which is ever present.

Seventy-nine years have passed since our Master walked on this earth, but his luminous presence is as bright as ever before, reminding us of our responsibilities in spreading the Message in our time, which is gradually shaping human thinking in the direction of freedom of illusions, in line with the great Ideals of Spiritual Liberty.

In a diamond, there are many facets, all flashing forth different colours; in one family, where there may be several children with different first names, yet all have one and the same family name.

In the same way, in the great Family of Sufi brothers and sisters, each has their own understanding, yet all have one and the same family name, known as the "Sufi Message of Love, Harmony and Beauty.

With all the love in our hearts from your brother and sister,

Hidayat and Aziza

I found my work in the West the most difficult task that I could have ever imagined. To work in the West for a spiritual Cause to me was Iike travelling in a hilly land, not like sailing in the sea, which is smooth and level.

In the first place I was not a missionary of a certain faith, delegated to the West by its adherents, nor was I sent to the West as a representative of Eastern cult by some Maharajah. I came to the West with God’s Message, Whose call I had received, and there was nothing earthly to back me in my mission, except my faith in God and trust in Truth.

In the countries where I knew no one, had not any recommendations, was without any acquaintances or friends. I found myself in a new world, where commercialism has become the central theme of life under the reign of materialism.

In the second place there was a difficulty of language, but that difficulty was soon overcome; as I worked more so my command of language improved. The prejudice against Islam that exists in the West was another difficulty for me.

Many think Sufism to be a mystical side of Islam, and the thought was supported by the encyclopaedias, which speak of Sufism as having sprung from Islam, and they were confirmed in this by knowing that I am Muslim by birth. Naturally I could not tell them that it is a Universal Message of the time, for every one is not ready to understand this.

My Message of peace was often interpreted as what they call pacifism, which is looked upon unfavourably by many. I always sensed suspicion from all sides, searchlights thrown on me in suspicion whether my Movement were not political, which always made my work difficult, to my great sadness.

When Gandhi proclaimed non-corporation I felt a hidden influence coming from every corner, resenting against any activity, which had a sympathetic connection with the East.

I then felt that the hour had come to remove the seat of our Movement to a place such as Geneva, which has been chosen as an international centre by all, in spite of all the urging on the part of my kind mureeds to stay on in England. I have always refrained from taking the side of any particular nation in my work, and have tried to keep my Movement free from any political shadows. Vast fields of political activity were laid before me, during and after the war, and if I hesitated to take interest in such activities, it was only that my heart was all taken by the need of a universal brotherhood in the world.

My own country people, who found me busy with something quite different from what they would have expected of me, looked at me and my work with antipathy, and from many of them harm came to me, to add to the many difficulties I had to face. Therefore in my struggle in the West instead of the support of the East, I had to face opposition, which made my life squeezed between two stonewalls, and I have borne this pain, consoling myself with the idea that history repeats itself.

I would have been most happy sitting with my vina in my hand in some corner in the forest, in solitude, and nothing better would I have asked. There came a time when I could not have sufficient time to keep up my musical practice. This was too great a loss for my heart to sustain. Yet I had to bear it, for every moment of my time was absorbed in the work. I especially yearned for the music of India, the fluid with which my soul was nourished from the moment I was born on earth.

But for my music the soil of India was necessary, the juice of that soil for me to live on, the air of India to breathe, the sky of India to look at, and the sun of India to be inspired by. It is just as well that I gave up my music when in the West, for if I had kept it up I would have never been fully satisfied with it, although the sacrifice of music was not a small one.

ln the West I often felt homesick; especially whenever my longing for solitude showed itself I felt very uncomfortable under all conditions, in spite of all in the West that I loved and admired. My brothers being with me in the West gave my longing soul a great consolation, for they represented India to me.

I learnt later why a dervish soul like me, indifferent to the life of the world, constantly attracted to solitude, was set in the midst of the worldly life. It was my training. I learnt as a man of the world the responsibilities and the needs of the worldly life; which one, standing apart from this life, however spiritually advanced cannot understand. To feel in sympathy with my mureeds placed in different situations in life and to be able to place myself in their situation, and look at their life, it was necessary for me.

Besides to have to do with different natures and souls in the different grades of evolution, it was necessary to have had the experience of home life, especially with children, with their different stages of development, which gives a complete idea of human nature.

Ora Ray, afterwards Amina Begum, who was born at New Mexico on May 8th 1892, came of a family from Kentucky called Baker, whose great uncle Judge Baker is known in Chicago. From childhood, Amina Begum showed great strength of will. In this she showed a tendency of a relation of hers, Mrs. Eddy Baker, who had spread that idea in the world as Christian Science.

In early youth Amina Begum once saw near her bed a phantom, an Eastern sage, who appeared a moment and passed across. She afterwards had a dream, that an Eastern sage held her in his arms and rose towards the sky, and carried her away overseas.

At the same time, with a heart born to admire and respond to everything good and beautiful, a heart, brave to venture anything, I was ready to yield to the call from the maiden who was destined to be my life’s partner.

I perceived in meditation, indications of my future marriage, also visions which showed me the one who was meant to be my wife, and visions in which my Murshid suggested to me that the life to come was a necessary one towards my future life's purpose.

Amina Begum became the mother of my four children. In spite of the vast difference of race and nationality and custom she proved to be a friend through joy and sorrow, proving the idea, which I always believed, those outer differences do not matter when the spirit is in atonement. The tests that my life was destined to go through were not of a usual character, and were also not a small trial for her.

A life such as mine, which was so wholly devoted to the cause, and which was more and more involved in the ever growing activities of the Sufi Movement, naturally kept me back from that thought and attention which was due to my home and family.

Most of the time of my life I was obliged to spend out of home, and when at home, I have always been full of activities, and it naturally fell upon Amina Begum always to welcome guests with a smile under all circumstances. If I had not been helped by Amina Begum, my life, laden with a heavy responsibility, would have never enabled me to devote myself entirely to the Sufi Movement as I have. It is by this continual sacrifice that she has shown her devotion to the Cause.

After twelve years of wandering and homeless life in the West, with a large family to look after, in addition to having my laudable object to carry out, I was provided at last with four walls at Suresnes, thanks to the kind sympathy of my Dutch mureed, Mevrouw Egeling. The purpose was, that when going about to preach in the World, I might have the relief of thinking that my little ones are sheltered from heat and cold under a roof. This saintly soul came into my life as a blessing from above, was called Fazal Mai, which means Grace of God. The house was also named Fazal Manzil, as a hand of Providence, became my backbone, which comforted me, and raised my head upwards in thanksgiving.

Hejirat Day
September 13th, 2005

It is our great privilege to express together our devotion and our gratitude on this special day, Hejirat Day, the birthday of the Divine Message of love, harmony and beauty. Many of us have come from far distant places, attracted by the call of the Message of our Master, the Master of us all, whatever be the diverse directions that some have chosen to take.

When coming to the West, our Master sacrificed his heavenly talents in Indian music and a golden career, which he left behind in the pursuit of his spiritual destiny. The miracle was that he soon attracted a devoted following, which was seen as a gift from above for the great sacrifices offered. What does Hejirat Day really mean? It has two meanings. One way of understanding it is as the closing of an episode, of a condition, while on the other hand it signifies the beginning of a new destiny.

Our Master brought a Message of the unity of religious ideals. The unity of religious ideals means discovering the same spiritual ideal that has inspired all religions throughout the ages. This is only possible when overlooking fanatical sectarian interpretations, and when understanding that certain principles have been distorted by the followers of the followers out of ignorance and spiritual immaturity, and consequently nothing really corresponds any more to what was originally offered.

In this century of highly developed science and industry, the whole world seems to be disturbed, and even the great religions are becoming entangled in cruel conflicts, although, they were originally intended to be messages of love and peace. What is religion, if it is not an effort to discover the true link between the divine presence and ones inner self? Without this sacred ideal at heart, everything else is just made-up scenery. Therefore, it must be understood that spirituality cannot be called spirituality if it is not experienced in honesty: honesty towards oneself, honesty towards others, honesty towards that which one believes, and honesty in offering religious ideals to others on the path of truth.

Hejirat Day is a commemoration of the new impulse of the Message, the same Message which has been in all ages. This new impulse of the Message offers us the opportunity to discover that the purpose of our lives is the sacred task of representing the Message of Spiritual Liberty that silently guides us on the path, inasmuch as we feel our true responsibility in humbly contributing to the work assigned to us by providence.

Each one of us could be seen as an individual lamp shining in different shades, the brightness of which varies in accordance with the inner condition of the heart, although all are generously granted the same light, which guides each one in different ways.

May Hejirat Day be a reminder, helping us to discover the great privilege offered when attuned to the Master of us all, the bringer of the Message in our time, whose blessings are constantly with us.

With most hearty greetings from your affectionate brother and sister,

Hidayat and Aziza

The subject of Sufism has been interpreted in various ways in India , Arabia , and other Middle Eastern countries over hundreds of years. This subject is also found in numerous historical documents as well as in contemporary publications, and yet to the question, ‘what is Sufism?’ there seems to be no precise definition which could satisfy the curiosity of those who, in the disguise of seekers on the spiritual path, are searching only for the key to performing wonders.

Sufism is neither a religion nor a cult nor a sect, nor is it only from the East or from the West. Sufism, which means wisdom, has always been and shall always be an open door to Truth; the wise feel sympathy towards all beliefs, while at the same time avoiding speculation upon abstract concepts. Sufism believes in the Divine origin of every form of worship in which the unity of religious ideals is respected.

Sufism, which is without any religious obligations, regards spirituality as the religion of the heart. That religion is one wherein the unity of religious ideals is followed unconditionally in search of truth, without going astray in following the followers of the followers of the great religious reformers, whose messages have been altered beyond recognition through the centuries by those who confuse mysticism with fanaticism.

In Sufism there is no place for comparisons or preferences. All Messengers are regarded with the same respect and their messages are worshiped with the same veneration, knowing that Buddha was not a Buddhist, Christ was not a Christian, and Mohammed was not a Mohammedan. They were bringers of new impulses of the Divine Message, which the multitude uses as toys to play with, and impostors use for power games.

Sufism is an attitude of inner sympathy towards all beliefs. All religions are Sufi religions as long as they recognize the limits inherent in any speculative interpretation of Truth. One might say that Sufism is a process leading to the widening of the horizon of the heart, so that Truth may shine within as a brilliant sun, illuminating all that is receptive of its rays of light.

Through the ages there has been one religion after another, but each one came as a confirmation of the previous one. Now, in our century and with the development of science and communication, it has become clear that each religion had a special purpose to fulfil at a particular period of human evolution. For the wise, one can only be really attuned to any religion if one’s heart is open to all religious beliefs with the same love and understanding for each.

If one took six or seven different glasses, each one of a different colour, and poured water in each glass, the water would appear red in one glass, blue in another, green in a third, and so on, although it were the same water in each. In the same way, all religions are in their origin of divine inspiration, but, like the image of water poured into different coloured glasses, as soon as divine inspiration is crystallized in human thought, it acquires the colour of that thinking. We then call the one colour Hinduism, another colour Buddhism, another Islam and still other colours are called Judaism, Christianity, or by any other religious denomination.

Therefore, since the origin of all religions is of divine nature, these can only be understood inasmuch as one is prepared to recognize the unity of all religious ideals, at which level all religions are so many derivations of one and the same impulse, the cry of the heart, the longing of the soul for God.

Wisdom might reveal itself in the guise of a recognizable form, although wisdom is not tangible, nor does it have a form of its own. Examples of wisdom might perhaps be described, although wisdom cannot be defined in words. Furthermore, there are just as many expressions of wisdom as there are seekers of wisdom. Yet, for the one who is really wise, there is only one wisdom but many different ways of understanding that one wisdom, and different forms of expression through which the one and only wisdom is recognized by the wise.

Wisdom takes it for granted that some very specific dogmas must have made much sense at the time that they were preached, but these don’t necessarily apply any more in our world today, where science has taken over the responsibility of such subjects as health and education, which were originally once part of the basic structures of ancient religion.

The word Sufi means wisdom, but that does not mean that when pursuing the Sufi path one is necessarily wise. Sufism is a test with which one is constantly confronted, when expected to show an example of how well one understands what spirituality truly is. Spirituality does not mean drifting away upon the clouds of illusion; it means having the feet firmly on the ground of reality, proving thereby, without pretence to have acquired discipline over the physical and mental energies. It is only then that one can possibly inspire others on the path where honesty in spirituality is the watchword.

A Sufi is a religious soul whose nature is to refuse to submit to imposed beliefs, and who is conscious that life is not necessarily just what one might think it to be, nor what one is told it to be. Life is not only lived at the level of physical experience, nor only at the level of thought, nor only at the level of feeling, but also, and most importantly, at a still higher level of consciousness, where the self is no more the barrier separating reality from illusion.

On the path of spirituality, one ventures to vanquish one’s own faults rather than to judge others, whose faults are not very different to one’s own. One tries to master one’s own feelings rather than misinterpreting those of others, and one treasures even the smallest sign of appreciation coming from those who are dependant upon one’s sympathy.

At this level of consciousness, there are neither limitations nor opposites, nor is there any relationship with pre-conceived ideas, such as those expressed in all dogmatic religious interpretations of Truth. When trying to explain God one only fashions an individual concept, limited to the size of ones thoughts.

Perhaps one might discover someday what it really means to have inner security, when seeing that all things only have just as much importance as one attaches to them. Nothing is important and yet everything is important, but that which seems so important to oneself does not always seem important to others. The Sufi will always remain free from judging others and from specifying what is good and what is bad. For the Sufi, good and bad are concepts that can only be discerned within one’s own conscience.

As soon as one attempts to define abstract concepts, one is taken away into the labyrinth of one’s own thoughts that soon break down into speculative descriptions from which one constructs dogmatic ideas; these are then added to the many pre-conceived ideas picked up through one’s education, together with the numerous impressions and influences which constitute our mind world. Then, when one tries to express one’s beliefs and understandings, the words tend to deviate from the original ideas, which were themselves only arbitrary concepts, and the result of all this is so often presented as being the one and only truth.

The Sufi Message is a message of, ‘Spiritual Liberty,’ revealing in its essence, the true nature of spirituality as being the liberation from dogmas and preconceived ideas. And in its call for “Unity of spiritual Ideals, the Sufi message offers a source of inspiration, reaching far beyond such feelings as ‘my religion’ as opposed to ‘your religion,’ because there is only one religion and several interpretations of the one Truth.

Let us unite as brothers and sisters without any pretension, with the great ideal of bringing happiness to a world where illusion reigns regrettably in full authority, over the freedom of spiritual awakening.

The religion of our time is destined to be the religion of the heart, and since there are many hearts, there are obviously many religions, although all religions spring forth from one and the same heart, the temple of God , wherein, when wisdom prevails, love harmony and beauty together constitute the living altar.

VISALAT DAY

From far across land and sea, in the legendary City of Delhi, where the sacred Dargah of our Master of us all stands as a symbol of "Unity", beyond distinctions and differences, we are constantly reminded to hearken to the call which resounds in our hearts as celestial music, inspiring us onwards on the path, each time that we offer ourselves to that Divine spiritual guidance which is ever present.

Seventy eight years have passed since our Master was walking on this earth, and yet his luminous presence constantly appears as bright as ever before, shining as a stream of inspiration, silently guiding our steps, and helping us to discover the spirit of the Message in our time, a Message of Spiritual Liberty, which is gradually shaping human thinking in the direction of freedom of illusions, while venturing along the inner path of inner awakening, in attunement with the great Ideals of Love, Harmony and Beauty.

The Message shall take care of itself because it is a Divine Message, but we do have to work for the spreading of the Message, which in return, offers great inspiration in all cultural, scientific, and philosophical activities in the world today. Of course there are negative things happening, but there are also positive developments, and the more we attach our attention to positive accomplishments, the more we shall discover the call of the Message of "Unity of Religious Ideals", which is gradually unfolding. The world is growing towards a higher goal, and it is each one's most sacred duty to participate in the realization of that great ideal.

There are different levels of responsibility, but by the very fact that we have received initiation, we are unconsciously helping the Message onwards. Therefore, it is each one's solemn task to keep the standards high, because the Message is sacred, and it is to be understood with respect, beyond human considerations.

Our hearts are open to all forms of communication, which are also spreading that same Message in the light of the Divine transmission, and it is our privilege to offer in words, in thoughts, and actions, our truest feelings for each other’s convictions, so that the members of different organisations gradually grow together as brothers and sisters within the "Akasha" of the Federation of the Sufi Message, which was created as an example of the great Sufi Ideal of "Unity of Spiritual Ideals".

Hejirat Day is a commemoration of the new impulse of the Message, the same Message which has been in all ages. This new impulse of the Message offers us the opportunity to find in the purpose of our lives the sacred task of representing the Message of Spiritual Liberty which is silently guiding us on the path, inasmuch as we feel our true responsibilities in humbly contributing to the work assigned to us by providence.

Each one of us could be seen as an individual lamp shining out in different shades of light, the brightness of which varies in accordance with the inner condition of the heart, although all are generously granted the same light, which guides each one in different ways.

May Hejirat Day be a reminder helping us to discover the great privilege offered in inspiring experiences, when the heart is attuned in unison with our Master, the Master of us all, the bringer of the Message in our time, whose blessings are constantly with us.

The Visalat day of Pir-o-Murshid Musharaff Khan is once again in our thoughts as a precious occasion to recall in our hearts the very mystical atmosphere which filled the home at the Banstraat with beauty. May those loving vibrations live on forever, inspiring us all with inner harmony, this being the secret to spiritual progress on the path of truth. May his smile, his energy and his life-giving nature be an example for us in our work for the Cause, which expects us to have a shining smile, an out-pouring flow of energy, and a life-giving nature, as an example of Love, Harmony and Beauty when offering to spread the Message in our time.

Let us also always keep in mind the unforgettable memory of Murshida Shazadi whose great support was so highly treasured by all those who were faithful to the many activities given in the Sufi Darbar , the princely seat of the Sufi centre in Den Haag, for so many years.

Then, later, when destiny left her alone to keep alight the spiritual flame of the Darbar , Murshida Shazadi strongly held in hand the steering wheel through the many historical events which took place in the Sufi Movement, and for which we shall always be deeply grateful to her for her great wisdom.

The Visalat days of both Pir-o-Murshid Musharaff Khan and Murshida Shazadi happened to be on the same date, illustrating thereby the spiritual unity which linked their spirits, on their return to the heavenly source, leaving treasures of beauty as heritage in the hearts of their Sufi Children.

Hidayat Inayat-Khan

Hazrat Inayat Khan was extremely kingly by nature and had special attraction for grandeur, besides, his legendary wideness of spirit which - among so many other things - inspired healthy feelings of liberation from the domination of religious laws, which don’t correspond anymore to that which is required in our time.

His atmosphere was Godly, his presence was uplifting, and in a moment's time all fanatic ideas were blown away, like being purified by a magic broom.
All this explains the tremendous attraction which numberless disciples felt, when breathing pure air, after so many centuries of tragic differences between so many various religious misinterpretations of one and the same "Truth".

To his pupils, Hazrat Inayat Khan said: to be spiritual means:
" first to be human, then to be selfless, and finally to be Godly, but never to be a slave of preconceived ideas imposed by others, and never to let oneself be dominated by those preconceived ideas which tend to be unconsciously created within one’s own mind".

Today we are celebrating the 55th year of the passing of Shaikh-ul-Mashaik Maheboob Khan. This is a special day, because most of us here have perhaps never met or even known very much about Shaikh-ul-Mashaik Maheboob Khan, who was entrusted with one of the most difficult tasks that anyone could have had, following in the footsteps of the Master in 1927.
No one could ever imagine what that meant. But he did it with deepest feelings for the sacred commitment to the cause of the Message, and in doing so, he was able to secure the continuation of the Sufi Movement
There were so many obstructive tendencies among those who had hoped to take over the leadership, and it really took the quality of a very wise spiritual person to secure the continuation of the Movement which was shattered to pieces in those tragic years., besides also the many hearts which needed to be revivified and to be given new hopes.

Shaikh-ul-Mashaik was a musician in heart and soul and as a musician, more inclined to live a peaceful life than to be confronted with all the very disturbing problems of an organization. But he did it with all his heart and soul in reverence to the beloved brother. The Master of us all.

At the occasion of this 76th Visalat Day celebration, Sufis and pilgrims from all over the world are offering devotion and gratitude to the memory of Pir-o-Murshid Hazrat Inayat Khan.

Our Master's historical proclamation known as the "Unity of spiritual ideals" has so deeply moved the hearts of thousands of known and unknown followers, whose lives are so intensely attuned to one and the same Ideal: "The Sufi Message of Love, Harmony and Beauty," which offers to a united Family of Sufi Brothers and Sisters, a heartfelt invitation to rise above all distinctions and differences .

With all the love in our hearts from your brother and sister

Hidayat and Aziza

All Sufi brothers and sisters 5th July 2002

Beloved Brothers and Sisters,

This is a message from the heart congratulating each other with the 120th birthday of the Master of us all, whose Message of Love, Harmony and Beauty has offered guidance in the lives of so many since so many years, indicating the path of freedom which he formulated in the terms "Liberty of Spiritual Ideals". This revolutionary concept has given the opportunity of all followers of the new impulse of the Message in our time to feel so intensely the blessing that is received when welcoming with sincerest understanding the followers of all religions, of all faiths, and of all creeds.