A daylong seminar that explores new ways to understand mental illness, and introduces possibilities for new therapeutic practices, especially for schizophrenia. Practical applications: shifting one’s lens (perspective), asking the question, “who am I” and discovering one’s divine inheritance and one’s real being.
Pir Vilayat möchte, dass die Retreat-Teilnehmenden wirklich einen Durchbruch erlangen, und gibt Tipps für die Meditation. Es geht um Freiheit; darum, sich nicht abhängig zu machen von den Umständen, sondern wie Buddha die Ruhe inmitten des Sturms zu finden. Dafür müssen wir auch eine veränderte Sicht auf unsere Probleme einnehmen, d.h. wir sollten uns nicht von unserem Selbstbild beschränken lassen, sondern die göttliche Perspektive wahren. Bei der Bewältigung unserer Probleme lernen wir durch“Versuch und Irrtum”, und das gilt auch für Gott. Der Kosmos wirkt auf uns ein, ebenso wie wir – als Teil des Ganzen – auf den Kosmos einwirken.
Documentaire sur le camp des Aigles qui durant trois semaines réunit des gens d'un peu partout. Tous sont venus découvrir le soufisme. Cours de yoga, de karma yoga, chants, méditation font partie des exercices quotidiens. Ces exercices sont dispensés par le chef du mouvement soufi en Occident, Pir Vilayat Inayat Khan. On suit les participants dans leurs activités et dans les moments de vie commune où les gens apprennent à se connaître et chantent ensemble.
"You can't transform yourself by trying to become better. You know it doesn't work. But by accepting your divinity instead of wallowing in guilt and self-denigration, now that's the moment of glory. And the consequence is, that's what one does when one says, 'La, after saying Illa, when one's prostrating, 'La, that's a moment of glorification, of glory. And it is followed by the third step which is, as soon as one has accepted one's divinity, one ensures the divine presence, one is the Divine Presence."
Last session of the first day of a weekend retreat. We climb a metaphorical mountain to the source of life and sense pure spirit, peacefulness, freedom from what weighs us down. The pristine state remains through imperfections and distortions attendant to manifestation. Our task is to contribute to the divine creation! Attuning emotionally to the potentialities coming through our being, making them adamant, living them intensely, we let the cosmic creative force become our will and respond to the pull of the future. Wazaif are reminders and reference points. Bowing down in the zikr, prayerfully, take the lower self to the altar and be transfigured.
First session of a weekend retreat. Turning within to build the temple is about claiming our divine inheritance, discovering and rebirthing our unmanifested potentialities, and infusing the world with sacredness. The temple is not a space for personal protection where strong walls separate us from the world. In the temple, one is a priest or priestess. Through the purity of our intentions and sacrifice, we receive (intuitive) knowledge. We enter this sacred space, reach all levels of one’s being, remove the walls, and bring the sacred into the world. Includes instruction on working with zikr, churning different energies on different planes, and building different levels of the temple.
Beginning of the second day of a weekend retreat. The mirror is a metaphor for seeing oneself from different perspectives and ultimately as a reflection of the divine consciousness. The reflection involves distortion–which is not pejorative but is a source of creativity. Using examples from everyday life situations and stories, helps participants explore the meanings of qualities such as compassion, selflessness, sovereignty, mastery and introduces the wazaif that will help bring them forth. The aim is to have the holiness of the temple reflected in one’s life.
Part of a retreat. Explains connections between breath (“the winds”), energy, and transformation/awakening/ transubstantiation, as practiced in Kasab breathing. Energy up and down right and left channels of the spine and being resorbed in the center channel. It helps one extricate oneself from middle-range thinking about who one thought one was (“being embroiled in matter”) and gain a sense of voidness, of “awakening from the dream body into the realization of the very essence of one’s being.”
The guru is our inner wisdom, our fundamental clarity of mind, as the Dalai Lama puts it. In The Mind of the Guru Rajiv Mehrotra brings together twenty contemporary sages and masters who have illumined this reality in their interaction with millions of followers. He elicits from them their deepest concerns and beliefs and the different ways in which they have helped people find a way to happiness.
Ranged here are gurus as diverse as Pir Vilayat Inayat Khan, who attempts to bridge the experience of contemplatives and the findings of physicists, biologists and psychologists, and B.K.S. Iyengar, who brought yoga from the world of the esoteric to the drawing room of whoever wanted to practice it.
Describes the experience of suddenly discovering God’s action and being in oneself, in life. This is not like meditation where one sits back, using it as a buffer and protection from life. It is like opening the windows of the soul to discover the presence of God, of Love, and being shattered by the encounter with life.
Now, January, Year 2000 we proceed systematically in an in-depth study of the teaching to be given as a Curriculum in the classes of the centers of the Sufi Order. It is also available to those organizations dedicated to giving the teaching of Hazrat Inayat Khan.
These lessons will be sent in priority to active Representatives holding classes, then to mureeds wishing to receive it, then to the public.
Envisioning the spirituality for the future, Pir o Murshid could see that it was more important to overarch our understanding of the traditional transmissions with the all-encompassing vision of the Message of our time. This clearly defines the Universel: it is orienting our insight in an exciting outreach looking into the future while ranging through the perennial revelation of the divine guidance by the Prophets of all religions as it proceeded step by step historically in the great civilizations.
Of course the obstacle standing in the way of our finding fulfillment in our lives lies in the inadequacy of our self-image. But how do we deal with it? Awkwardly one may try to annihilate oneself. The riddle is that one cannot obliterate the personal dimension of one's self by dint of the personal dimension of one's will. Of course the answer is God-consciousness; that is, discovering the bounty of the universe lying in wait potentially in our own being and longing to awaken.
We have seen in the previous lesson that our usual sense of personal identity has the effect of encapsulating ourselves in a limitation - with the consequence that we fail to fulfill the purpose of our lives which is to realize and unfurl the divine perfection invested in our being. The method advocated by Pir o Murshid Inayat Khan was to explore the wider dimension of our being in our participation with the totality by overcoming the habit of contrasting our sense of “me” from what we represent as the universe (or God) as “other.” This we called “the cosmic dimension” of our being.