Universal Worship Activity

Universal Worship Activity of the International Sufi Movement

2021-07-09T12:35:00.000-05:00

The Universal Worship is a school where we can learn the lesson of tolerance, learn to adhere to all teachers and to respect all scriptures. This lesson teaches us that we need not give up our religion, but we must embrace all religions in order to make the sacredness of religion perfect.

The Ceremony of Universal Worship is a devotional service that offers reverence, homage and gratitude to the one Source of all light, while symbolically acknowledging all the names and religious forms through which the light of Truth has shone.

Hazrat Inayat Khan introduced the Universal Worship to the world in an impressive ceremony performed on Saturday, May 7th, 1921, at Tragantha Road, London, England.

Inner Light

2011-07-22T06:08:00.002-05:00

Theme: The Trials and Refuge of the Inner Life

Download PDF of Sacred Texts

Download PDF of the Sermon

Shamsher van Hees, Candle Lighting
Zohra M.E. le Rutte, Scripture Readings
Nuria Stephanie Sabato, Sermon

Divine Light

2011-06-30T12:19:00.004-05:00

Universal Worship, The Church of All
Theme: Divine Light

1. Lighting of Candles (5:07) - Reverend Mudita Sabato

2. Reading of the Sacred Texts (15:38) - Reverend Nuria Sabato

3. Sermon (9:41) - Reverend Kabir Kitz

4. Musical Meditation (4:05)

5. Benediction (1:59) - Reverend Kabir Kitz

Download PDF of Sacred Texts

Universal Worship - Sufi Invocation & Kindling of Light - Divine Light from International Sufi Movement-USA on Vimeo.

Universal Worship - World Scripture Readings - Divine Light from International Sufi Movement-USA on Vimeo.

Universal Worship-Divine Light-Final Reading from International Sufi Movement-USA on Vimeo.

Universal Worship - Sermon on Divine Light from International Sufi Movement-USA on Vimeo.

Universal Worship - Benediction from International Sufi Movement-USA.

Benediction from International Sufi Movement-USA.

Path of Spiritual Liberty

2011-06-30T11:32:00.026-05:00

Theme: Path of Spiritual Liberty by Siraja Nuria Stephanie Sabato

Universal Worship, Sermon from International Sufi Movement on Vimeo.

Sermon: Path of Spiritual Liberty
by Siraja Nuria Stephanie Sabato

1. Musical Introduction (5:16) - Ron McCorkle

2. Lighting of Candles (7:10) - KarimaGita Erickson-Harper

3. Reading of the Sacred Texts (16:30) - Mudita Sabato

4. Sermon (30:41) - Nuria Stephanie Sabato

5. Musical Meditation and Benediction (6:30)

Download PDF of Sermon

Download PDF of Sacred Texts

Musical Introduction

Lighting of Candles

Prayer Salat

Benediction

Musical Meditation from International Sufi Movement on Vimeo.

Musical Meditation played by Ron McCorkle during the Universal Worship

Closing Prayer and Benediction from International Sufi Movement on Vimeo.

Understanding & Forgiveness

2011-06-30T11:06:00.013-05:00

Theme: Illuminating our Path Towards a Greater Understanding and Forgiveness by Siraja Nuria Stephanie Sabato

Universal Worship Sermon from International Sufi Movement.

Illuminating our Path Towards a Greater Understanding and Forgiveness. This Sermon was given by Nuria Stephanie Sabato at the 2010 International Sufi Movement Summer School in Katwijk, Holland.

***Please note: The last 4 minutes of the Sermon are not available by video. The video will continue to play the audio, with a blank screen.

The Universal Worship Service is available in audio in its entirety below.

1. Musical Introduction (8:18) - Ragini

2. Lighting of Candles (6:50) - Ameen Carp

3. Reading of the Sacred Texts (15:55) - Rani McGloughlin

4. Sermon (21:58) - Nuria Stephanie Sabato

5. Musical Meditation and Benediction (5:43)

READINGS FROM THE HOLY SCRIPTURES

From the Chhandogya Upanishad
Chapter VI — Meditation as Brahman, Verse 2
"He who meditates on understanding as Brahman attains the worlds of understanding and knowledge and can, of his own free will, reach as far as understanding reaches—he who meditates on understanding as Brahman."

From the Dhammpada Verse 3
Mind With single-mindedness
The master quells his thoughts. He ends their wandering. Seated in the cave of the heart, He finds freedom. How can a troubled mind Understand the way? If a man is disturbed He will never be filled with knowledge. An untroubled mind, No longer seeking to consider What is right and what is wrong, A mind beyond judgements, Watches and understands.

From the Zend Avesta Ohrmazd Yasht
(Hymn to Ahura Mazda) 38
'We worship the memory of Ahura Mazda, to keep the Holy Word. 'We worship the understanding of Ahura Mazda, to study the Holy Word. 'We worship the tongue of Ahura Mazda, to speak forth the Holy Word. 'We worship the mountain that gives understanding, that preserves understanding; [we worship it] by day and by night, with offerings of libations well-accepted.

From the Old Testament of the Holy Bible
1 Kings 3:9-3:12
{3:9} Give therefore thy servant an understanding heart to judge thypeople, that I may discern between good and bad: for who isable to judge this thy so great a people? {3:10} And the speech pleased the Lord, that Solomon had asked this thing. {3:11} And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; {3:12} Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

From the New Testament of the Holy Bible
Mark 12:28-12:33
{12:28} And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all? {12:29} And Jesus answered him, The first of all the commandments [is,] Hear, O Israel; The Lord our God is one Lord: {12:30} And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. {12:31} And the second [is] like, [namely] this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. {12:32} And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: {12:33} And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love [his] neighbour as himself, is more than all whole burnt offerings and sacrifices.

From the Holy Koran Sura 24 AN-NUR
THE LIGHT – Chapter 8, Verse 61
…you should greet one another with the greeting of peace prescribed by Allah blessed and pure. Thus Allah makes His revelations clear to you, so that you may grow in understanding.

From the Gayan, Vadan and Nirtan
“The lover of goodness loves every little sign of goodness. He overlooks the faults and fills up the gaps by pouring out love and supplying that which is lacking. This is real nobility of soul. Religion, prayer, and worship, are all intended to ennoble the soul, not to make it narrow, sectarian or bigoted. One cannot arrive at true nobility of spirit if one is not prepared to forgive the imperfections of human nature. For all men, whether worthy or unworthy, require forgiveness, and only in this way can one rise above the lack of harmony and beauty.”

SERMON
The Eastern Indian Philosopher Hazrat Inayat Khan teaches, “All tragedy of life, all misery and inharmony are caused by one thing and that is lack of understanding. Lack of understanding comes from lack of penetration. The one who does not see from the point of view from which he ought to see becomes disappointed because he cannot understand. It is not for the outer world to help us to understand life better; it is we ourselves who should help ourselves to understand it better”. (Sufi Message Volume XIV - The Smiling Forehead, Part I - The Smiling Forehead, Chapter XIX, The Awakening of the Soul, by Hazrat Inayat Khan.)

The key here is, that “all misery in life comes from a lack of understanding” and that “lack of understanding comes from lack of penetration”, and it is our responsibility to train ourselves to understand life better.

And how? Here Inayat Khan gives us the answer. Through “penetration”!

In the Chhandogya Upanishad, Chapter VI — Meditation as Brahman, Verse 2 we heard this teaching: "He who meditates on understanding as Brahman attains the worlds of understanding and knowledge.”

What does it mean, “Meditate as Brahman?” It means that we penetrate beyond the surface of our ordinary mind – and as the Sufi Mystic and Scholar Ibn’ Arabi teaches us: “Seek to know that which transpires behind that which appears.”

Meditate as Brahman, with the concentrated mind of Braham penetrating the hidden meaning beyond the surface of appearances.

Inayat Khan tell us … “God is Everywhere”… the inner life does not consist in closing the eyes and looking inward. The inner life is to look outwardly and inwardly, and to find one's Beloved everywhere. (Sufi Message Volume 1, The Inner Life, The Object of the Journey)

But God cannot be made a Beloved unless the love element is awakened sufficiently.

The one who hates his enemy and loves his friend cannot call God his Beloved, for he does not know God. When love comes to its fullness, then one looks at the friend with affection, on the enemy with forgiveness, on the stranger with sympathy. There is love in all its aspects expressed when love rises to its fullness; and it is the fullness of love which is worth offering to God. It is then that man recognizes in God his Beloved, his Ideal; and by that, although he rises above the narrow affection of this world, he is the one who really knows how to love even his friend. It is the lover of God who knows love when he rises to that stage of the fullness of love, tolerance, and to all moral principles. All deeds of kindness and beneficence take root in the soil of the loving heart. Generosity, charity, adaptability, an accommodating nature, even renunciation, are the offspring of love alone. The great, rare and chosen beings, who for ages have been looked up to as ideal in the world, are the possessors of hearts kindled with love. All evil and sin come from the lack of love. (Sufi Message Volume 1, The Inner Life, The Object of the Journey)

Now we have to ask, how can we develop the art penetration? Our minds are so often active – even overactive – life has so many demands. Our mind so rarely stilled, we find ourselves constantly navigating choppy waters and in doing so our equilibrium may be lost. This in turn can lead us to feeling lack of patience, which gives rise to misunderstandings that ultimately lead to our feeling isolated, separated, and alienated because of our own judgments. Or the judgments we feel from others upon us. Again the answer is through single-minded penetration.

As pointed out here in the reading from the Dhamapada Verse 3 on Mind, “With single-mindedness The master quells his thoughts. He ends their wandering.”

Quelling ones thoughts can be understood by a concentrated, single-minded effort the energy of the experience … the energy of the moment can be used to penetrate the obscurations leading to our greater understanding.

The Dhammapada further teaches us: “How can a troubled mind Understand the way? If a man is disturbed He will never be filled with knowledge. An untroubled mind, No longer seeking to consider What is right and what is wrong, A mind beyond judgements, Watches and understands.”

Hazrat Inayat Khan gives us an instructive pathway leading to greater understanding. He teaches us

In the attainment of the inner life, there are five things necessary.

1. Unlearning 2. A Spiritual Guide 3. Receiving of Knowledge 4. Meditation 5. A Loving Life

Their first moral principle is constantly to avoid hurting the feeling of another. (Sufi Message Volume 1, The Inner Life, Attaining the Inner Life)

Holy Bible-New “Testament” “Thou shalt love thy neighbour as thyself.” This is one of the great commandments.

The second principle is to avoid being affected by the constantly jarring influences which every soul has to meet in life.(Sufi Message Volume 1, The Inner Life, Attaining the Inner Life)

In the Old Testament we heard: “I have given thee a wise and an understanding heart;…”

Returning to the principles of the inner life, “The third principle is to keep balance under all different situations and conditions which upset the tranquil state of mind.” To highlight this principle we turn to another …. (Sufi Message Volume 1, The Inner Life, Attaining the Inner Life)

From the text by Inayat Khan titled the Unity of Religious Ideals, “Think of the life of the great Master Jesus... one sees that from beginning to end there was nothing but love and forgiveness [in the manner of Jesus]. (Sufi Message Volume IX - The Unity of Religious Ideals, Part II, The God Ideal, by Hazrat Inayat Khan)

It is by unifying our hearts and minds with that of the Master Jesus that we can seize the vitality of mystical transformation offered to us through difficulties, challenges, hurtfulness of another’s thoughtlessness and unite the example Jesus gave to us during his great martyrdom.

As Our Beloved Jesus hung on the cross he cried out, “Forgive them Father they know not what they do.” What extraordinary love… What extraordinary forgiveness. Friends our lives all situations and conditions from one point of view we can see only as troublesome, but with a penetrating awareness we can begin to view life’s troubles as little crucifixions that give us the opportunity to experience in small measure what Jesus did in His life and death –¬— Opportunities to practice real forgiveness which develop in us true character and can serve ennoble our souls.

Returning to the list of those five things necessary for the development of the inner life, “fourth principle is to love unceasingly all those who deserve love, and to give to the undeserving forgiveness; and this is continually practiced .” (Sufi Message Volume 1, The Inner Life, Attaining the Inner Life)

This point again is highlighted in our reading today from Holy Koran. Sura 24, AN-NUR – THE LIGHT – Chapter 8, Verse 61 “...you should greet one another with the greeting of peace prescribed by Allah blessed and pure. Thus Allah makes His revelations clear to you, so that you may grow in understanding.”

The fifth principle in the development of the inner life which develops in us “detachment amidst the crowd; but by detachment it is not meant separation. By detachment it is to be understood as rising above those bondages which bind man and keep him back from his journey towards the goal.”

In the Zend Avesta we heard: “We worship the mountain that gives understanding, that preserves understanding; [we worship it] by day and by night, with offerings.”

From this small teaching we can learn that when one’s mind is full of praise and offering, by day and night, it refocuses our attention on the sublime vision of awakened understanding. Further when it is said, “We worship the mountain that gives understanding” —we understanding here the metaphor of the mountain as something here on earth that represents grandeur and great stability while reaching towards the heaven.

Another beautiful metaphor given to us by Inayat Khan is that of the mirror where He teaches, “When the mind is troubled it is confused. It cannot reflect anything. It is the stillness of mind that makes one capable of receiving impressions and of reflecting them. In Persian the mind is called a mirror. Everything in front of the mirror appears in it; but when [the object] is taken away the mirror is clear. It does not remain. It remains in the mirror as long as the mirror is focused on it, and so it is with the mind.”

Inayat Khan goes on to teach us: “[The] inner life is something which is within oneself. It has been called a chamber of divine light in one's heart. The door remains closed until an effort is made to open it. Everything becomes spiritual once this door of the chamber of the heart is open.” (9) and…

“It is forgiveness and that forbearance which is a recognition of the freedom and dignity of the human being, that consume all ugliness and burn up all unworthiness, leaving only beauty there.” (Sufi Message Volume 3, Life's Creative Forces: Rasa Shastra)

May God bless us all with hearts overflowing with understanding, love, and forgiveness.

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The Prayers - Dutch

2011-06-30T10:57:00.000-05:00

The Prayers of the Universal Worship Service in Dutch

AANROEP

Tot de Ene,
De volmaaktheid van Liefde, Harmonie en Schoonheid,
Het Enige Wezen, verenigd met alle verlichte zielen,
Die de belichaming vormen van de Meester,
De Geest van Leiding.

SAUM

Geprezen zijt Gij, allerhoogste God,
almachtig, alomtegenwoordig, aldoordringend,
het Enige Wezen.

Neem ons in Uw ouderarmen,
hef ons op uit de dichtheid van de aarde.

Uw schoonheid aanbidden wij,
aan U geven wij ons gewillig over.

Allergenadigst en barmhartig God,
geïdealiseerde Heer van de hele mensheid,
U alleen aanbidden wij
en naar U alleen gaat ons verlangen uit.
Open ons hart voor Uw schoonheid,
verlicht onze ziel met goddelijk licht.

O Gij, de volmaaktheid
van liefde, harmonie en schoonheid,
Almachtig schepper, onderhouder, rechter
en vergever van onze tekortkomingen,
Heer God van het oosten en van het westen,
van de werelden omhoog en omlaag
en van de geziene en ongeziene wezens,
stort Uw liefde en Uw licht over ons uit;
Geef voedsel aan ons lichaam, ons hart en onze ziel;
Gebruik ons voor het doel dat Uw wijsheid kiest
en leid ons op het pad van Uw eigen goedheid;
Trek ons nader tot U, ieder ogenblik van ons leven,
tot zich in ons weerspiegelen moge
Uw genade, Uw heerlijkheid, Uw wijsheid,
Uw vreugde en Uw vrede.
Amen

SALAT

Allergenadigst Heer, Meester,
Messias en verlosser van de mensheid,
wij groeten U in alle ootmoed.

Gij zijt de eerste oorzaak en het laatste gevolg,
het goddelijk licht en de Geest van Leiding,
Alpha en Omega.

Uw licht is in alle vormen, Uw liefde in alle wezens:
in een liefdevolle moeder,
in een vriendelijk vader,
in een onschuldig kind,
in een helpend vriend,
in een bezielend leraar.

Geef dat wij U herkennen mogen in al Uw heilige namen en vormen:
als Rama, als Krishna, als Shiva, als Boeddha.
Laat ons U kennen als Abraham, als Salomo, als Zarathoesthra,
als Mozes, als Jezus, als Mohammed
en in veel meer namen en vormen, bekend en onbekend aan de wereld.

Wij aanbidden Uw verleden,
Uw tegenwoordigheid verlicht diep ons wezen
en we zien uit naar Uw zegen in de toekomst.

O Boodschapper, Christus, Nabi, de Rasoel van God,
Gij wiens hart voortdurend opwaarts reikt,
Gij komt op aarde als een duif van omhoog
wanneer Dharma in verval is
en spreekt het woord dat U in de mond wordt gelegd
zoals het licht de wassende maan vult.

Laat de ster van het goddelijk licht, die in Uw hart schijnt
zich weerspiegelen in het hart van Uw toegewijden.

Moge de Boodschap van God wijd en zijd reiken,
de hele mensheid verlichten
en haar maken tot één enkele broederschap
in het vaderschap van God.
Amen

KHATUM

O Gij, die de volmaaktheid zijt
van liefde, harmonie en schoonheid,
Heer van hemel en aarde,
open ons hart
opdat wij Uw stem mogen horen
die voortdurend van binnenuit komt.

Ontsluit ons Uw goddelijk licht
dat in onze ziel is verborgen,
opdat wij het leven beter mogen kennen en begrijpen.

Allergenadigst en barmhartig God
schenk ons Uw grote goedheid,
leer ons Uw liefdevolle vergeven,
hef ons op boven alle onderscheid en verschil
dat de mensen verdeelt,
zend ons de vrede van Uw goddelijke geest
en verenig ons allen
in Uw volmaakte wezen.
Amen

NOTE: These prayers have been preserved in their original form out of loving respect for the bringer of the Message, Hazrat Inayat Khan. A careful reading of them will show that their wide embrace extends far beyond any gender bias in the language, which was the accepted form at the time they were composed.

The Prayers - Chinese

2011-06-30T10:55:00.000-05:00

祈祷编 The Prayers of the Universal Worship Service in Chinese

根本祈祷文

朝向太一，
您是爱、和谐与美的极致，
您是独一的存在，您与所有开悟的灵魂合一
这些灵魂成为主元的化身，
成为引导之灵。

撒乌姆（晨间祈祷文）

赞颂归于您——至高无上的神，
您是无所不能、无所不在、充满一切的，独一的存在。
请把我们揽入您父母般的怀抱里，
请把我们从尘世的稠林中提拔出来。
我们确实尊崇您的美，
我们确实愿意臣服于您，
至仁至慈的神啊，
全人类心中的完美之主，
我们只尊崇您，并且我们唯独渴望您。
请您打开我们的心扉，让我们朝向您的美，
请您用神性之光照亮我们的灵魂，
啊，您是爱、和谐与美的极致，
您是全能的造物主，是维护者，是我们缺点的判知者和宽恕者，
东方和西方的，在世界上方和下方的，
可见和不可见存在中的，尊贵的神啊，
请把您的爱和您的光倾洒在我们之上吧，
请您把营养赐给我们的身体、心和灵魂吧，
请按照您的智慧所抉择的目的来使用我们吧，
并请在您自身的仁爱之路上引导我们吧。
在我们生命的每一个片刻，都请您把我们拉近您吧，
直至在我们里面映现出您的慈悲、您的荣耀、您的智慧、您的欢喜
和您的平静。
阿门。

瑟拉特（午间祈祷文）

至慈的主、宗师、弥赛亚和人类的救世主，
我们以所有的谦卑向您致敬。
您是最初的原因和最终的结果，您是神性之光
和引导之灵，您是开始和结束。
您的光在所有的形式之中，您的爱在一切的存在之中：
在慈爱的母亲之中，在慈祥的父亲之中，在天真的孩子之中，
在益友之中，在循循善诱的老师之中。
请让我们在您所有的神圣名字和形式中辨认出您：
诸如罗摩、克里希那、湿婆、佛陀。
请让我们以亚伯拉罕、所罗门、查拉图斯特拉、
摩西、耶稣、默罕默德等名字和形式来认出您，
也请让我们在许多其他
对这个世界已知和未知的名字和形式中认出您吧。
我们仰慕您的过去，您之恒在善妙地照亮了我们的存在，
我们还希望在未来得到您的福佑。
啊，您是信使、基督、先知、神的使者，
您的心上达无息，
当佛法陵替之时，
您如鸽子般从上方带着讯息来到世间，
经您金口宣出的圣言
如光明盈满新月。
拥有神性之光的恒星，在您心中照耀，
请把这恒星，映现在您的爱慕者心中吧。
愿神的讯息散播广远，
在神的父爱之中，照亮全人类，
并且，把全人类融为一个单一的兄弟情谊。
阿门。

喀图姆（晚间祈祷文）

啊，您是爱、和谐与美的极致，
天上和地下的主啊，
请打开我们的心，好让我们可以听到您的话语，
您的话语永不停息地从内在而来。
请为我们展现您的神性之光吧，它隐藏在我们的灵魂里，
好让我们可以更好地知道和理解生命。
至仁至慈的神啊，
请赐给我们您伟大的仁德吧。
请教导我们您慈爱的宽宥吧，
请把我们从分隔人们的分别心和差别性中提拔出来吧，
请把您神性之灵的平静馈赠我们吧，
并且，请把我们都融合在您完美的存在里吧。
阿门。

NOTE: These prayers have been preserved in their original form out of loving respect for the bringer of the Message, Hazrat Inayat Khan. A careful reading of them will show that their wide embrace extends far beyond any gender bias in the language, which was the accepted form at the time they were composed.

The Prayers - Portuguese

2011-06-30T10:53:00.002-05:00

The Prayers of the Universal Worship Service in Portuguese

Invocação

Perante o Uno,
A Perfeição de Amor, Harmonia e Beleza,
O Único Ser,
Unido a todas as almas iluminadas,
Que formam a Corporação do Mestre,
O Espírito Guia.
Saum

Louvado sedes Vós, Deus Supremo,
Onipotente, Onipresente, que em tudo penetra.
O Único Ser.
Recebei-nos em Vossos Braços Fraternais,
Erguei-nos acima da densidade da Terra.
Adoramos Vossa Beleza,
A Vós nos submetemos de boa vontade.
Ó Deus Misericordioso e Compassivo,
Vós, Senhor, que sois o Ideal de toda a humanidade.
Nós vos adoramos,
Sois a nossa única aspiração.
Abri nossos corações à Vossa Beleza,
Iluminai nossas almas com Vossa Divina Luz,
Ó Vós, que sois a perfeição do Amor, da Harmonia e da Beleza!
Criador Todo-Poderoso, Provedor, Juiz e Perdoador de nossas faltas,
Senhor Deus do leste e do oeste, dos mundos acima e abaixo de nós,
E dos Seres visíveis e invisíveis.
Derramai sobre nós Vosso Amor e Vossa Luz.
Dai sustento aos nossos corpos, corações e almas.
Fazei uso de nós para os fins que Vossa Sabedoria escolher,
E guiai-nos no caminho de Vossa Infinita Bondade,
Atraindo-nos para mais perto de Vós a cada instante de nossas vidas,
Até que em nós se reflita Vossa Graça, Vossa Glória,
Vossa Sabedoria, Vossa Alegria e Vossa Paz. Amen.

Salat

Senhor de bondade, Mestre, Messias e Salvador da Humanidade,
Saudamo-Vos com toda humildade.
Vós sois a Causa Primordial e o Último feito,
A Luz Divina e o Espírito Guia, Alfa e Ômega.
Vossa Luz está em todas as formas, Vosso Amor em todos os seres:
Numa mãe extremosa, num bondoso pai, numa criança inocente,
Num amigo fiel, num Mestre inspirado.
Permiti que Vos reconheçamos em todos os Vossos santos nomes e formas:
Em Rama, em Krishna, em Shiva, em Buda.
Permiti que Vos reconheçamos em Abraão, em Salomão, em Zoroastro,
Em Moisés, em Jesus, em Maomé e muitos outros nomes e formas,
Conhecidos e desconhecidos da humanidade.
Adoramos Vosso Passado, Vossa Presença ilumina profundamente nosso ser,
E almejamos Vossa Bênção no futuro, ó Mensageiro!
Cristo, Nabi, o Rassoul de Deus!
Vós, cujo coração está em perene procura das alturas,
Vós viestes à Terra com uma Mensagem,
Tal como uma pomba que vem do alto quando declina o Dever,
E dizeis a Palavra colocada em vossos lábios
Como a luz enche o crescente da Lua.
Fazei com que a Estrela da Divina Luz que ilumina Vosso Coração,
Se reflita no coração de vossos seguidores,
Para que a Mensagem Divina se propague pelo mundo,
Iluminando e fazendo da humanidade uma só Fraternidade.
Na Paternidade de Deus. Amen.

Khatum

Ó Vós que sois a Perfeição do Amor, da Harmonia e da Beleza,
Senhor do Céu e da Terra, abri nossos corações,
Para que possamos ouvir Vossa Voz que constantemente surge do nosso íntimo.
Revelai-nos Vossa Divina Luz oculta em nossas almas
Para que possamos conhecer e compreender melhor a vida.
Deus de Misericórdia e de Compaixão, dai-nos Vossa Infinita Bondade,
Ensinai-nos Vosso Carinhoso Perdão,
Erguei-nos acima das distinções e diferenças que dividem a humanidade,
Derramai sobre nós a pás de Vosso Divino Espírito
Unindo todos nós em Vosso Perfeito Ser. Amen.

NOTE: These prayers have been preserved in their original form out of loving respect for the bringer of the Message, Hazrat Inayat Khan. A careful reading of them will show that their wide embrace extends far beyond any gender bias in the language, which was the accepted form at the time they were composed.

The Prayers - Italian

2011-06-30T10:51:00.000-05:00

The Prayers of the Universal Worship Service in Italian

Invocazione

Verso L’Unico,
la perfezione d’Amore,
Armonia e Bellezza
Il Solo Essere
Uniti a tutte le anime illuminate
che formano la personificazione del Maestro
Lo Spirito Guida

Saum

Sia lode a Te Supremo Iddio
Onnipotente, Onnipresente,
Che tutto pervadi,
il Solo Essere.
Prendici tra le Tue braccia paterne
Sollevaci dalla densità della terra.
Adoriamo la Tua bellezza
A Te volontariamente ci abbandoniamo.
Dio Misericordioso e Compassionevole
Il Signore ideale dell’intera umanità
Te Solo adoriamo, a Te soltanto aspiriamo.
Apri il nostro cuore alla Tua Bellezza
Illumina la nostra anima di Luce Divina.

O Tu, la Perfezione d’Amore, Armonia e Bellezza
Onnipossente Creatore,
Tu che ci sostenti, giudichi e perdoni le nostre manchevolezze
Signore Iddio d’Oriente e d’Occidente
Dei mondi superiori e inferiori
E degli esseri visibile e invisibili.
Riversa su di noi il Tuo amore e la Tua luce
Da’ sostentamento al nostro corpo, al nostro cuore e alla nostra anima.
Usaci per il fine che la Tua saggezza sceglie
E guidaci sul sentiero della Tua bontà.
Attiraci sempre più vicino a Te in ogni istante della nostra vita
Finché in noi si rifletteranno la Tua grazia, la Tua gloria, la Tua saggezza,
la Tua gioia e la Tua pace.
Amen

Salat

Signore d’ogni Grazia,
Maestro, Messia e Salvatore dell’umanità
Noi ti salutiamo in tutta umiltà.
Tu sei la causa prima e l’ultimo effetto
La luce divina e lo Spirito Guida
Alfa e Omega.
La Tua luce è in tutte le forme, il Tuo amore in tutti gli esseri
In una madre amorevole, in un padre benevolo,
in un bimbo innocente, in un amico premuroso, in un maestro ispiratore.
Concedici di riconoscerTi in tutti i Tuoi santi nomi e forme
Come Rama, come Krihsna,
come Shiva , come Buddha.
Permettici di conoscerTi come Abramo, come Salomone,
come Zaratustra, come Mosè,
come Gesù, come Maometto
e in molti altri nomi e forme conosciute e sconosciute al mondo.
Adoriamo il Tuo passato,
la Tua presenza illumina profondamente il nostro essere
e attendiamo la Tua benedizione in futuro.
O Messaggero, Cristo, Nabi, il Rasul di Dio!
Tu il Cui cuore costantemente tende verso l’alto,
Tu giungi sulla terra con un messaggio
Come una colomba dall’alto quando declina il Dharma
E proferisci la parola che è posta nella Tua bocca
Come la luce colma la luna crescente.
Che la stella della luce divina splendente nel Tuo cuore
Sia riflessa nel cuore dei Tuoi devoti.
Possa il Messaggio di Dio diffondersi ovunque
Illuminando e facendo dell’intera umanità
Un’unica fratellanza nella paternità di Dio.
Amen

Khatum

O Tu
Che sei la perfezione d’Amore, Armonia e Bellezza,
il Signore del cielo e della terra
Apri il nostro cuore
Perché possiamo udire la Tua voce
Che costantemente giunge dal di dentro.
Rivelaci la Tua luce divina che è nascosta nella nostra anima
Così da poter conoscere e comprendere meglio la vita.
Dio misericordioso e compassionevole
Donaci la Tua grande bontà
Insegnaci il Tuo amorevole perdono
Elevaci al di sopra delle distinzioni e differenze
Che dividono gli uomini.
Inviaci la pace del Tuo spirito divino
E uniscici tutti nel Tuo essere perfetto.
Amen

NOTE: These prayers have been preserved in their original form out of loving respect for the bringer of the Message, Hazrat Inayat Khan. A careful reading of them will show that their wide embrace extends far beyond any gender bias in the language, which was the accepted form at the time they were composed.

The Prayers - Spanish

2011-06-30T10:47:00.006-05:00

The Prayers of the Universal Worship Service in Spanish

Invocación

Hacia el Uno,
la Perfección del Amor,
Armonía y Belleza,
el Único Ser,
Unidos a todas las almas iluminadas
que forman el cuerpo del Maestro,
el Espíritu de Guía.

Saum

Alabanza a Ti,
Dios el más Supremo,
Omnipotente, Omnipresente,
el que todo lo compenetra,
el Único Ser.
Llévanos en Tus paternales brazos,
elévanos desde la densidad de la tierra.
Tu belleza adoramos;
voluntariamente nos rendimos a Ti.
El más misericordioso y compasivo Dios,
el idealizado Señor de toda la humanidad,
a Ti el único a quien sí adoramos
y hacia Ti sólo aspiramos.
Abre nuestros corazones hacia Tu belleza,
ilumina nuestras almas con Luz Divina.

Oh Tú, la Perfección del Amor, Armonía y Belleza,
Creador Todopoderoso, Sustentador, Juez
y quien perdona nuestras faltas,
Señor Dios del Este y del Oeste,
de los mundos superiores e inferiores
y de los seres visibles e invisibles:
Derrama sobre nosotros Tu amor y Tu luz,
da sustento a nuestros cuerpos, corazones y almas,
Úsanos para el propósito que Tu sabiduría elija,
y guíanos en el sendero de Tu propia Bondad.
Atráenos más cerca de Ti
en cada momento de nuestra vida
hasta que sea reflejada en nosotros
Tu gracia, Tu Gloria, Tu Sabiduría,
Tu Dicha y Tu Paz.
Amen.

Salat

Benignísimo Señor,
Maestro, Mesías, y Salvador de la Humanidad,
Te saludamos a Ti con toda humildad.
Tú eres la primera causa y el último efecto,
la Luz Divina y el Espíritu de Guía, Alfa y Omega.
Tu Luz está en todas las formas,
Tu amor en todos los seres,
en una amorosa madre, en un bondadoso padre,
en un inocente niño, en un servicial amigo,
y en un maestro inspirador.
Permítenos reconocerte en todos tus nombres y formas sagrados:
como Rama, como Krishna, como Shiva, como Buda;
Permítenos conocerte como Abraham, como Salomón,
como Zaratustra, como Moisés, como Jesús, como Mahoma,
Y en muchos otros nombres y formas,
conocidos y desconocidos para el mundo.
Adoramos Tu Pasado;
Tu presencia ilumina profundamente nuestro ser,
y anhelamos tus bendiciones en el futuro.
Oh Mensajero, Cristo, Nabí, el Rasul de Dios,
Tu cuyo corazón constantemente asciende,
Tú que vienes a la tierra con un mensaje,
como paloma que desciende cuando el Darma decae,
Y hablas la palabra que es puesta en Tu boca,
como la luz que llena la creciente luna.
Permite que La estrella de Luz Divina
que brilla en Tu corazón sea reflejada en los corazones
de Tus devotos.
Que el Mensaje de Dios se extienda a lo largo y ancho,
Iluminando y haciendo a toda la humanidad
como una sola hermandad en la paternidad de Dios.

Khatum

Oh Tú, Que eres la Perfección del Amor,
Armonía y Belleza, El Señor del cielo y de la tierra,
Abre nuestros corazones para que podamos escuchar tu voz,
que constantemente viene de nuestro interior.
Descubre a nosotros Tu Luz Divina
que está escondida en nuestras almas,
para que conozcamos y entendamos mejor la vida.
El más Misericordioso y Compasivo Dios,
dadnos Tu gran bondad, enséñanos Tu amoroso perdón;
elévanos por encima de distinciones y
diferencias que dividen a los hombres;
Envíanos la paz de Tu Espíritu divino,
y únenos a todos en Tu perfecto Ser.

NOTE: These prayers have been preserved in their original form out of loving respect for the bringer of the Message, Hazrat Inayat Khan. A careful reading of them will show that their wide embrace extends far beyond any gender bias in the language, which was the accepted form at the time they were composed.

The Prayers - English

2011-06-30T10:46:00.002-05:00

The Prayers of the Universal Worship Service in English

The Invocation

Towards the One,
The perfection of Love, Harmony and Beauty,
The Only Being, United with all the Illuminated Souls
Who form the embodiment of the Master,
The Spirit of Guidance.

Saum

Praise be to Thee, Most Supreme God,
Omnipotent, Omnipresent, All-pervading, The Only Being.
Take us in Thy Parental Arms,
Raise us from the denseness of the earth.
Thy Beauty do we worship,
To Thee do we give willing surrender,
Most Merciful and Compassionate God,
The Idealized Lord of the whole humanity,
Thee only do we worship, and towards Thee alone we aspire.
Open our hearts towards Thy Beauty,
Illuminate our souls with Divine Light,
O Thou, the Perfection of Love, Harmony and Beauty,
All-powerful Creator, Sustainer, Judge and Forgiver of our shortcomings,
Lord God of the East and of the West, of the worlds above and below,
And of the seen and unseen beings,
Pour upon us Thy Love and Thy Light,
Give sustenance to our bodies, hearts and souls,
Use us for the purpose that Thy Wisdom chooseth,
and guide us on the path of Thine Own Goodness.
Draw us closer to Thee every moment of our life,
Until in us be reflected Thy Grace, Thy Glory, Thy Wisdom, Thy Joy and Thy Peace.
Amen.

Salat

Most gracious Lord, Master, Messiah, and Saviour of humanity,
We greet Thee in all humility.
Thou art the First Cause and the Last Effect, the Divine Light and the Spirit of Guidance, Alpha and Omega.
Thy Light is in all forms, Thy love in all beings:
in a loving mother, in a kind father, in an innocent child, in a helpful friend, in an inspiring teacher.
Allow us to recognize Thee in all Thy holy names and forms:
as Rama, as Krishna, as Shiva, as Buddha.
Let us know Thee as Abraham, as Solomon, as Zarathushtra, as Moses, as Jesus, as Mohammed, and in many other names and forms, known and unknown to the world.
We adore Thy Past, Thy Presence deeply enlighteneth our being, and we look for Thy Blessing in the future.
O Messenger, Christ, Nabi, the Rasul of God,
Thou whose heart constantly reacheth upward,
Thou comest on earth with a message as a dove from above when Dharma decayeth and speakest the Word that is put into Thy mouth as the light filleth the crescent moon.
Let the Star of the Divine Light, shining in Thy heart, be reflected in the hearts of Thy devotees.
May the Message of God reach far and wide, illuminating and making the whole humanity as one single Brotherhood in the Fatherhood of God.
Amen.

Khatum

O Thou, who art the Perfection of Love, Harmony and Beauty,
The Lord of heaven and earth,
Open our hearts, that we may hear Thy Voice, which constantly cometh from within.
Disclose to us Thy Divine Light, which is hidden in our souls, that we may know and understand life better.
Most Merciful and Compassionate God, give us Thy great Goodness,
Teach us Thy loving Forgiveness,
Raise us above the distinctions and differences which divide men,
Send us the Peace of Thy Divine Spirit,
And unite us all in Thy Perfect Being.
Amen.

NOTE: These prayers have been preserved in their original form out of loving respect for the bringer of the Message, Hazrat Inayat Khan. A careful reading of them will show that their wide embrace extends far beyond any gender bias in the language, which was the accepted form at the time they were composed.

The Five Principal Elements of Religion

2011-06-30T08:47:00.025-05:00

Religion consists of five principal elements: belief in God, adoration of the spiritual ideal, the moral conception, the form of worship, and the philosophy of life. When we consider the variety of religions in the world, we find that some believe in one God, some in many gods; some are monotheists, some pantheists. In this way the conception of God changes among the civilized peoples of the world, and we may be thankful that it is no longer the case that every family has its own God.
Excerpt from Volume IX - The Unity of Religious Ideals, Part VI, Hazrat Inayat Khan

The Principal Elements:
1 | Belief in God
2 | The Spiritual Ideal
3 | The Moral Conception
4 | The Form of Worship
5 | Philosophical Side of Religion

First Principal Element - Belief in God

How does the Sufi think of God? Does he believe in one God? If he believes in one God, then how can he tolerate the belief in many gods? The answer is that the aim of the Sufi is to bring peace among the different believers. He does not wish to differ from them. He sees their point of view. He sees that those who have many gods also worship one God. It is simply that they worship the different attributes of God. The great ones, in order to make God intelligible to man, have given Him different names. In that way they made man see the divine manifestations clearly, and that is also why some of the teachers have distinguished between the different gods. There is a saying, ' To understand all is to forgive all,' and it is in accordance with this saying that the Sufi looks upon life.

One might say that one can be either a pantheist or a monotheist, but that one cannot be both. Yes, many who look at theology from the outside say that these are two distinct ideas about God, and they are willing to accept one of them but not both. In point of fact it is most necessary that these two opposing ideas should exist. When we look at the center of a line it is one. When we look at the ends there are two. Monotheism is as important as pantheism. No one can be a pantheist if he was not once a monotheist; and if one began by being a pantheist, one would never understand the conception of God. The monotheistic idea is necessary in order to realize fully the beauty of the pantheistic idea.

Then there is the idea of God being a personal God. Some find it very difficult to imagine God as a person. They feel it is like limiting God, whereas another will think that if God is not a person, He no longer exists for him, and that He might just as well be air, space, or time. Both of these have their reasons, and the Sufi prepares himself to look at both from their own point of view. He comes to the conclusion that from the personal ideal one can rise to the complete ideal. The complete ideal embraces the seen and unseen, within and without: the Absolute. Therefore the Sufi has no difficulty either with the worshipper of one God or the worshipper of many gods, because he can see both their points of view. He gives their point of view a place in life. He sees the natural development of human conception, expanding from the narrow perception to the highest ideal. But if someone asks the Sufi, ' You Sufis who tolerate all these different conceptions, what is your own conception?' he says, ' There is no such thing as the Sufi conception, although I have my personal conception. The God who is considered by people as the Judge and the Creator, as the Lord of heaven, is to me my Beloved. He is my beloved Ideal who alone deserves all my devotion. He is all the beauty that is to be loved.'

Therefore the Sufi establishes his relationship with God as the relationship between him and the Beloved. His worship of God is the expansion of the heart. His love for all beings and for every being is his love for God. He cannot find anyone to love except God, because he sees God in all. If his love is shown in devotion to parents, to wife, to children if it is shown to neighbors, to a friend or in tolerating enemies, the Sufi considers this as an action of his love towards God. In this way he fulfills in his life the teaching of the Bible, 'We live and move and have our being in God.'
Excerpt from Volume IX - The Unity of Religious Ideals, Part VI, Hazrat Inayat Khan
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Second Principal Element - The Spiritual Ideal

The second aspect of religion is the spiritual ideal in man. If ever man has found God manifest on earth it is in the godly. Whenever humanity touches the height of civilization we see the divine manifested in a human being, a human being who in his life expresses God fully. To some that great ideal has appeared and they have called it Jesus Christ. In other parts of the world, among other races and in other times, this same manifestation which human beings felt to be divine was called Buddha or Moses or Muhammad. People followed them, loved them, adored them, and helped them in their difficulties. Through them a certain way of living, a harmonious life was given to their followers. The world has always received different manifestations like these whenever it was needed. But the limitation of mankind made them quarrel about the great personalities they each adored, and they have tried to question the greatness and goodness of the teachers of other communities. In this way humanity has become divided into sects.

The Sufi looks at this from a tolerant point of view. He believes that to have devotion for a spiritual ideal, just as for a human personality, is an individual matter. And because he thinks that the ideal of the teacher who is revered by someone is too sacred to interfere with, he unites it with all others. If one asks the Sufi, 'Which ideal do you hold?' he says, 'One Teacher; the only one who has always been there, who claimed to be Alpha and Omega, the first and the last. All these different names which the world holds in esteem are names of one personality.' Whatever name it is, the Sufi feels exaltation. He sees one sacred personality behind all those names.
Excerpt from Volume IX - The Unity of Religious Ideals, Part VI, Hazrat Inayat Khan
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Third Principal Element - The Moral Conception

The third aspect is the moral conception. The followers of one religion dispute with the followers of another for not having the same standard of morals. But it is presumption on the part of a man to judge another by his own standard of morals. It is unjust to try to judge another community from one's own point of view. There is no action which one can point out as being sin or virtue, nor right or wrong. Things become right or wrong according to the place or the time. Good and evil are understood by a natural insight of the soul. The soul is beautiful and it looks for beauty. What is lacking in beauty is that which may be called evil, and what is beautiful is that which may be called virtue. No doubt at a certain time a certain rule of life was given; but it is not right to judge the religion of different people according to that rule of life. Thus, the work of the Sufi is to awaken in his heart the sensitiveness which will enable him to distinguish right from wrong, good from evil. And in this way, with the ever-increasing awakening of this spirit of sensitiveness, the Sufi builds his character. The Sufi is ready to tolerate others, to forgive others. He takes himself to task if he lacks beauty in expression, in thought in speech, or in action.
Excerpt from Volume IX - The Unity of Religious Ideals, Part VI, Hazrat Inayat Khan
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The Fourth Principal Element - The Form of Worship

The fourth aspect is the form of worship. The forms of worship of all the different religions are necessarily different. It depends upon what one is accustomed to, what is akin to one's nature. One cannot make a common rule and say that this form is wrong and that form is right. One person will perhaps feel more exaltation in a form of worship which includes some art. It stimulates his emotional nature. Music, pictures, perfumes, colors, and light, all these have an effect upon such a person. Another can concentrate better if there is nothing in the place of worship to catch his attention. It is all a matter of temperament. It is not wrong to prefer the one or the other. The Sufi sees the variety of forms as different ideals. He does not attach importance to the outer expression. If there is a sincere spirit behind it, if a person has a feeling for worship, it does not matter what form of worship it is. In church, in an open place, everywhere there is an answer to the feeling for worship.

The Universal Worship is not another Church to be included among the variety of existing Churches. It is a Church which gives an opportunity to those belonging to different religions to worship together. Also it gives practice in paying respect to the great ones who have come from time to time to serve humanity. The different scriptures of those who have taught wisdom are read at the altar of the Church of All. Nevertheless, no Sufi is compelled even to attend this Church of All. A Sufi, to whatever church he goes, is a Sufi. Being a Sufi is a point of view. It means having a certain outlook on life but not necessarily going to a particular church.
Excerpt from Volume IX - The Unity of Religious Ideals, Part VI, Hazrat Inayat Khan
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The Fifth Principal Element - The Philosophical Side of Religion

And finally there is the fifth aspect, the philosophical side of religion. One gathers through the Universal Worship that there is one source from which all scriptures have come, and that in spite of beliefs in many gods there is only one God. And in this way we come to the realization which we seek through worship, through devotion: that there is only one truth. For anyone who has ever reached it or will ever reach it, it is one and the same truth. Truth can be traced in all the great scriptures of the world and is taught by all the great ones who have come from time to time. Nothing, no community, Church, or belief, should keep one back from that realization in which lies the purpose of life. Verily, truth is the seeking of every soul and it is truth which can save.
Excerpt from Volume IX - The Unity of Religious Ideals, Part VI, Hazrat Inayat Khan
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Universal Worship is a Service, a Worship, a Training to Tolerate

2011-06-30T08:46:00.003-05:00

The different candles which are lighted only mean our adherence and our respect to all different teachers, different religions and different scriptures. Therefore this universal worship, the Church of All, is in reality all Churches. It is a service, it is a worship and at the same time it is a training to our mind to tolerate the religion of different people. And if one reads the history of religions, how the followers of different religions have had their battles, wars against one another for the defense of the outer form of religions, a person with a just mind will admit that the followers of the great teachers have not followed their belief or the teachings of the great ones thoroughly.

It is this universal worship, it is this religion which is the religion of all those teachers who have come and gone.

It is this which was the Message of Jesus Christ and all other great teachers of humanity Therefore it is not a separate line, it is the same line, it is the same Message which is being given to the world. It is the continuation of all the great religions which have come from time to time and a unification of all which was the desire of all prophets. And in reality the wish of the great teachers of humanity is fully gratified in this worship, because it was this that was their idea. To come as the result of their teaching and of giving the Message to humanity, and although we are very few, whose destiny it is to serve God and humanity in this direction, we ought to feel ourselves blessed, and in the strength of that blessing, we should feel fully encouraged and helped, to serve God and humanity.

Excerpt from Religious Gathekas, Hazrat Inayat Khan

The Ceremony of Universal Worship | Historic

2011-06-30T08:45:00.002-05:00

The Ceremony of Universal Worship is a devotional service which offers reverence, homage and gratitude to the one Source of all light, while symbolically acknowledging all the names and religious forms through which the light of Truth has shone. The Universal Worship was introduced to the world by Hazrat Inayat Khan in an impressive ceremony performed on Saturday, May 7th, 1921, at Tragantha Road, London, England. The religious activity of the Sufi Movement is called the Universal Worship, or the Church of All. Why is it so named? Because it contains all different ways of worship and all Churches.

This Universal Worship which has been organized in the Sufi Movement was the hope of all prophets. The prayer and the desire of all great souls was that the light given in all the different forms such as the Buddhist scriptures, the Quran, the Bible or the teachings of Krishna or Zarathushtra, should be known by everyone. The work of the Sufi message is to spread the unity of religion. It is not a mission to promote a particular creed or any Church or religion. It is a work to unite the followers of different religions and faiths in wisdom, so that without having to give up their own religion they may strengthen their own faith and focus the true light upon it. In this way a greater trust, a greater confidence, will be established in mankind. Behind all wars there is a suggestion of religion. Whenever there has been a war, and even now, in such wars as we have gone through, we always see the finger of religion. People think that the reason for war is mostly political, but religion is a greater warmonger than any political ideas. Those who give their lives for an idea always show some touch of religion.

This religious channel which is Sufism exists in order to gather together the followers of different religions in the understanding of the one truth behind them, so that they may hold in respect all the teachers of humanity who have given their lives in the service of truth.

Religion is something which touches the depths of the heart; and everyone has his own conceptions of religion which he holds as sacred. By expressing one's opinion too freely one may easily hurt that conception which another holds as sacred. Nevertheless, the need of a Universal Worship, a Church of All, has been felt at all times. It has been the ideal of the great prophets to bring the whole of humanity into one religion; but as humanity has a great variety of conceptions, this has never been easy.

Excerpt from Volume IX - The Unity of Religious Ideals, Part VI, Hazrat Inayat Khan.