The purpose of the International Sufi Movement is to work towards unity, [the ideal of Universal Sufism and the Religion of the Heart]. Its main object is to bring humanity, divided as it is into so many different sections, closer together in the deeper understanding of life.
An Open Heart
The word Sufi, according to Greek and Arabic etymologies, means "wisdom" for the one, and "purity" for the other. However, both concepts clearly suggest one and the same ideal. Wisdom is only there when the mind is purified from preconceived ideas, the burdens of dogma and an unrestful conscience. As to the origin of Sufism, one could say that it is also just as ancient as the concepts of wisdom and purity, which have always been the inspiration of devotional worship all down the ages. Sufism is not a cult nor is it a school of theology. Sufism is an open door, an attitude of truest sympathy towards all beliefs. As the essence of all religious ideals, Sufism has been appropriated by large cultural and religious streams during different periods in history, but without ever losing its own identity.
When pronouncing the word Sufism, the 'ism' has a tendency to confine the understanding of wisdom, which is in truth beyond limitations and could never be identified with only one belief, although there are as many descriptions of wisdom as there are seekers on the path. Wisdom might perhaps be recognisable but can not be tangible nor, even less, subject to definition. Therefore, for the one who is truly wise there is only the reality of wisdom itself, beyond all speculative interpretations.
As soon as one attempts to define abstract concepts, one is taken away into the labyrinth of one's own thoughts which descend into speculative descriptions, and one builds up one's own illusions which, added to the many which one picks up, together with numerous impressions and influences, constitute our mind world. Then, when putting one's beliefs and understandings into words, these tend to deviate from the original ideas, which were themselves only arbitrary concepts, and it is the result of all this which is so often presented as being the one and only truth.
For a Sufi, the diversity of religious names and forms are like veils covering the phenomena of the Spirit of Guidance manifested at all levels of evolution. This explains why one of the great ideals of the Sufi is the awakening of a broader outlook, with deeper insight into the tragic misunderstandings which divide earnest followers of various cultural and philosophical traditions.
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 becomes formulated in human thought it acquires the image of one's thinking. We then call one religion Hinduism, another Buddhism, and still another Zoroastrianism, while others are called Judaism, Christianity, Islam, as well as many other religious denominations, known or unknown to the world at large.
A Sufi, by definition, is a religious soul whose nature is to be freed from imposed theories, and who is perfectly conscious that life is not necessarily just what one might think it to be. For a Sufi, life is not only lived at the level of physical experience, nor only at the levels of thought and feeling, but also, and most importantly, at a still higher level of consciousness where the self is no more a barrier separating reality from illusion. At this level of consciousness there are no limitations nor opposites, nor any place for dualistic speculation on the subject of the Divinity. When trying to explain God one only fashions an individual concept, limited to the size of one's own mind world.
Another subject found in Sufi teachings is the alchemy of happiness, which, as we know from fairy tales, is the use of a magic formula to turn base metal into gold. This mystical legend symbolises so beautifully the fundamental principle of the Inner School of the Sufis, where deep consideration is offered to training the ego along a thorny path known as the art of personality, and where false identification and illusory aspirations are less of a hindrance in discovering the Divine Presence hidden as a pearl in one's heart. This requires constant efforts in forging the character into a living example of wisdom, so as to become a bringer of happiness to brothers and sisters of all beliefs.
Happiness, which is a birthright, although we are not always conscious of that privilege, is only there to the extent that one becomes a source of happiness for others, through trying to appreciate the good in others, and overlooking that which disturbs when not in accord with one's own thinking; through trying to see the point of view of others, even though these might be contrary to one's own; and through trying to attune oneself to the rhythm of all those one meets, and in whose presence there might be a lesson to learn.
Hazrat Inayat Khan came to us with a message of Spiritual Liberty, revealing thereby the real nature of spirituality as inherent to liberty of thought and feeling. Another great teaching of our Master is the Unity of Religious Ideals, which implies being liberated from such feelings as 'my religion' as opposed to 'your religion.' The religion of our time is destined to be the religion of the heart, and since there are many hearts, there are just as many religious ideals springing forth from one and the same source, wherein wisdom and purity prevail. When the doors of the temple of the heart are open, humility awakens upon finding oneself face to face with the living God within.
The message of Love, Harmony and Beauty is like a Divine stream of spiritual evolution flowing onwards throughout our daily lives, and this awakening to purity and wisdom is the true essence of all that is understood by the term 'Sufi.'
Ten Sufi Thoughts
These comprise all the important subjects with which the inner life of man is concerned:
One: There is one God, the Eternal, the Only Being; none else exists save God.
Two: There is one Master, the Guiding Spirit of all souls, who constantly leads all followers towards the light.
Three: There is one Holy Book, the sacred manuscript of nature, which truly enlightens all readers.
Four: There is one Religion, the unswerving progress in the right direction towards the ideal, which fulfills the life's purpose of every soul.
Five: There is one Law, the law of Reciprocity, which can be observed by a selfless conscience together with a sense of awakened justice.
Six: There is one human Brotherhood, the Brotherhood and Sisterhood which unites the children of earth indiscriminately in the Fatherhood of God.
Seven: There is one Moral Principle, the love which springs forth from self-denial, and blooms in deeds of beneficence.
Eight: There is one Object of Praise, the beauty which uplifts the heart of its worshipper through all aspects from the seen to the unseen.
Nine: There is one Truth, the true knowledge of our being within and without which is the essence of all wisdom.
Ten: 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.
七 只有一种道德原则，即无我中流溢出的爱，籍由慈悲行动而弥笃。（弥笃 读音:mídǔ 可以理解为坚定不移）
八 只有一种美妙的崇拜仪式， 即通过可见至不可见的所有层面提升心的臣服程度。
Murshid Hidayat Inayat-Khan
Hidayat Inayat-Khan, son of the Indian mystic and musician Hazrat Inayat Khan and Pirani Ameena Begum Ora Ray Baker Inayat- Khan of Albuquerque, New Mexico, was born into a family of most remarkable personalities. Hidayat's great-great grandfather was Tipu Sultan, the 'Tiger of Mysore', last Supreme Potentate of All India, whose palace on the fortified island of Sering Pathan was guarded by living tigers. The great Sultan's principle, in resisting the English conquerors to the death, was, 'Better to live one day as a tiger than one year as a sheep'. The Sultan's citadel was destroyed in a historic battle, and one of his sons was killed in the mutiny of 1857, leaving a daughter, the Princess of Mysore, who was miraculously saved and raised in secret within the precincts of what used to be the citadel. Later she became the bride of India's most famous singer and musician, Mula Bux, who was universally known as 'The Morning Star of the East' and was raised to the rank of princehood by the ruling Raja.
Mula Bux founded the first Academy of Music in India, and also invented the music notation system bearing his name. He restored the fundamentals of Indian classical traditions in all fields of music, and in so doing received rewards and recognition from monarchs all over India. The first royal child to be born from his union with the Princess of Mysore was a daughter called Khatidja, who later became the mother of Inayat Khan.
Professor Inayat Khan was also the greatest singer, vina player and composer in his time, and was crowned as 'Tansen' at the courts of the Nizam of Hyderabad, Mir Maheboob Ali Khan, known as the 'Saintly King'. It was this great Nizam who granted Hidayat's father all the necessary help in breathing new life into India's most sacred music and propagating it across India. Professor Inayat Khan was also the author of several books on Indian music, in particular Minca-I-Musicar, in which several songs of the author's own composition are published in the Mula Bux notation. Another ancestor of Hidayat's was Saint Jumma Shah from Punjab, whose holy tomb near Lahore is still visited by numerous pilgrims in homage and gratitude for the inspiration which radiates from his shrine. It is from this sacred spot that Hazrat Inayat Khan started out in 1901 on his musical travels, in the course of which he was royally welcomed by Maharajas and Nawabs all over India.
Hidayat's father was also the first Indian musician to introduce Indian classical music to the Western world. He landed in America in 1910, after which he gave concerts of Indian music all over the world. His music was deeply appreciated by the Tsar of Russia, in whose palace he met Count Tolstoy and the famous Russian composer Scriabin. Later concerts were organized in Paris by Lucien Guitry, father of Sacha Guitry, and it was also in Paris that he became acquainted with Claude Debussy, to whom many of his own melodies were given, some of which were used in his scores. Hazrat Inayat Khan settled in London during the First World War, and it was here, in 1917 that Hidayat was born, the third of, ultimately, four children. In 1919, Hazrat Inayat Khan moved with his family to the continent, eventually settling in the Parisian suburb of Suresnes, in a large house which he named Fazal Manzil, 'blessed home'. In his early years, Hidayat's life had an extraordinary, almost fairy-tale quality, for he was surrounded by the atmosphere of his remarkable father and most loving mother, and there was a constant stream of visitors coming to their home, drawn by the twin magnets of music and the Sufi Message. Sadly, those magical days ended abruptly when Hazrat Inayat Khan passed away during a visit to India, in 1927, at the age of 45. Hidayat was 10 years old.
Because of his family, Hidayat was cradled in the atmosphere of Eastern music. However, his musical schooling in the West helped orient him toward the symphonic form. His Western musical education started at L'Ecole Normale de Musique in Paris, in the violin class of Mr. Sinsheimer and the composition courses of Nadia Boulanger, as well as training in orchestra conducting given by the great Diran Alexanian. He later joined the string quartet courses given by the world-famous Lener Quartet, which was followed by instruction in orchestra conducting under Toon Verheij in Holland.
During his early years, Hidayat was a professor in the Music School of Dieulefit, Drome, France, and later conducted an orchestra in Haarlem, Holland. Hidayat has written numerous compositions, among them La Monotonia Op. 13 for strings - Ghandi Symphony Op. 25 - Zikar Symphony with organ Op. 26 - Message Symphony with organ Op. 30 - Virginia Symphonic Poem Op. 44 - Concerto for strings Op 38 - Quartet for Strings Op. 45 - and a number of choral pieces including Chanson Exotique, Awake for Morning, and a collection of Sufi hymns. He is a founding member of the European Composers' Union, and his music has frequently been broadcast internationally, as well as being released commercially by Panta Rhei of Holland.
In 1988, Hidayat Inayat-Khan assumed the role of Representative-General of the International Sufi Movement and Pir-o-Murshid of its Inner School. He divides his time between Holland and Germany, and travels extensively, giving classes and lectures on Sufism.
The Mysticism of Sound and Music
by Hazrat Inayat Khan
I gave up my music because I had received from it all that I had to receive. To serve God one must sacrifice what is dearest to one; and so I sacrificed my music.
I had composed songs; I sang and played the vina; and practicing this music I arrived at a stage where I touched the Music of the Spheres. Then every soul became for me a musical note, and all life became music. Inspired by it I spoke to the people, and those who were attracted by my words listened to them instead of listening to my songs.
Now, if I do anything, it is to tune souls instead of instruments; to harmonize people instead of notes. If there is anything in my philosophy, it is the law of harmony: that one must put oneself in harmony with oneself and with others.
I have found in every word a certain musical value, a melody in every thought, harmony in every feeling; and I have tried to interpret the same thing, with clear and simple words, to those who used to listen to my music.
I played the vina until my heart turned into this very instrument; then I offered this instrument to the divine Musician, the only musician existing. Since then I have become His flute; and when He chooses, He plays His music. The people give me credit for this music, which in reality is not due to me but to the Musician Who plays on His own instrument.