Sufi Reiki Master-Manual
Download Sufi Reiki Master-Manual...
SUFI REIKI Master Level Manual Sufi Reiki was created by Reiki Sufi Master Sami Pajunen in Finland at the end of 1999. Reiki Sufi was introduced to Indonesia by Mr. Fajar Isbandi with the help of the first few Reiki Sufi Masters including Rudi, Eko Yuwono, Edys Susanto , Hikam, Rachmat Hanafi, Adi Setiawan,Andry , and others. Sufi Reiki is a Reiki that accesses Sufistic energy by the moment method. This energy may be different from the reiki Usui energy but as far as I m concerned the difference is something that is felt individually and it is not for me to describe the differences. The aim of the energy however is to enable the practitioner of Sufi Reiki to become a spiritually enlightened person who is also able to do healing for him/herself as well as for others. Sufi Reiki has 3 levels followed by the band attunements. The Usui Reiki symbols may be used after the second attunements , however many Sufi Reiki Masters do not use any symbols. It is hoped that when the Sufi Reiki practitioner has completed the 3 levels of attunement that all the chakras are well expanded and the energy fields are clean and there are no blocks .The ego should be less and is replaced by a heightened
awareness and this is manifested as patience, calmness and a greater wisdom in handling life situations. At this stage, the higher attunements are taken, that is, the Band attunements. The Band attunements are equivalent to what is known as Shing Chi for other Reiki types..The Band attunements result in a higher energy level in terms of quality and quantity. The bands are actually unlimited, and they open the upper chakra levels that are also unlimited. The purpose of the band attunements is to enable the practitioner to achieve a spiritual awareness that comes from the Kundalini energy entering the crown chakra. Whether or not these aims are achieved depends entirely on the capacity and efforts of the practitioner and obviously two practitioners who have been attuned to the same band levels may exhibit very different degrees of awareness, which would mean that the band levels do not indicate a person's spiritual development. The practitioners who have achieved 360 band are allowed to attune others, although those who are aware and understand the moment method can self attune themselves without the aid of a Master. It goes without saying that in the moment method, the level reached by the attunee is not limited by the level attained by the attuner and it is very likely an attunee will achieve a higher level of spiritual awareness than the attuner.
This explanation was prepared with the help of an explanation on the Indonesian Reiki Sufi website that was created by Andy copyright© reikisufi2002 All left reserved web design by Andy
Web address: http://www.reikisufi.uni.cc/
prepared by Suriya Osman.
Sufi Meditation Meditation From Vol. 8, No. 2 When we hear or think of meditation, we commonly imagine a practice where one sits in a quiet place in a peaceful state of mind. The goals of meditation that come immediately are likewise very general: to free one's self from the heavy burden of everyday living; to get in touch with one's true self, whatever that may be. This common understanding of meditation embraces, of course, many different practices. Such a process, which has been a dominant characteristic of a major part of spiritual practices today, is indeed a positive practice, but is not what Sufism has in mind. In Sufism, the law of meditation follows the essential rule of self discovery, and that is when a seeker is attracted and attuned towards the Divine, Allah, all of his or her meditative energies are concentrated and focused towards Allah. One will find peacefulness and freedom in Sufism meditation, but this is not its only goal. Instead, the goal is to gain the knowledge that enables one to understand Allah, the Divine, the All Knowing, All Embracing, Merciful and Compassionate. Meditation in Sufism involves several steps; one must collect his or her energies from the outside world and gradually learn to focus them in the center of the heart. To find this point in the heart is essential as not many are aware of the existence of this center, and not any point in the heart will take one to this favourable destination. This is the point where heaven and earth, body and soul meet, and the material transforms into the spiritual. Sufi meditation is directed towards the heart since the heart is the center and the seat of love and divine inspiration, and the heart does not falsify that which it sees. We all are different, and so we have different attractions towards different directions of the outside world. There are many waves that connect us to the outer world surrounding us, that allow communication between the individual and the outer world. We are attracted and busy with our work, our daily routines, our families, and our immediate environment. In these interactions, we receive energies, we exchange energies, and thus we also lose energies. Through our constant interaction with the celestial waves around us, the rays of the sun, the
electromagnetic waves of the galaxies, and more, we are part of a continuity always exchanging energy and information. In Sufi meditation, a seeker will learn how to take hold of his or her energies from all these lines of communication and collect them from the outside to direct them to the center of the heart. This process is truly an esoteric one, and, as such, is not open to the marketplace of religion; and for good reason, it was never meant for public appeal. Sufis have guarded all these steps, keeping them hidden from the hands of others who would inevitably misuse them. So, you, as a seeker, must be careful. If you seek the way of Sufism, you must be especially careful that what you are seeking is indeed Sufism, and not something that merely claims the name of Sufism. As we grow into adulthood we also grow more and more intimately acquainted with the outside world, to the point that the outside world becomes more familiar to us than our own being. Many chains of attractions pull us in different directions, leaving us with the sense of being torn apart. We become less and less aware of ourselves, of our own being. In Sufi Meditation, the first step that one takes is to become acquainted with and aware of one's self, of the being within. Without finding that central point within yourself, you will not be able to become a center to receive, and there can be no substitute for the actuality of the center of one's being. Yet, this is not enough. Becoming a center to receive does not suffice for the pursuit of the understanding of Sufism, for a Sufi does not seek to become a center open to receiving everything. Instead, the Sufi seek attunements for receiving selected waves; in this case, spiritual or Divine energy. I usually give a simple exercise so seekers may see if they are as familiar with their own being, even their physical beings, as they are with the outside world, of other beings and things. I ask them to close their eyes for a moment to try to see their own faces as accurately as they can. Many find it hard to see their own faces as they are, no matter how often they have looked in the mirror to reassure themselves of their existence. Of course, we cannot see our own face, only mirrored reflections. In this practice, it usually takes us a while before we are able to see our own faces. It takes a little longer for some of us, and many are simply unable to see themselves this way, through a mental image of what is so
seemingly familiar. We learn that we are not as familiar with our own beings as we thought we were, and also that it may take us a while to gather our energy and become concentrated and focused, even upon the familiar. Collecting your energy is essential to spiritual practice but is not always easy. Only a Teacher can guide you towards such a simple yet impossible journey. In the practice of Sufism, you should be able to concentrate your energies and try to be present at heart, as the Prophet (swa) said: your Salat, your Prayer, requires your presence in your heart. Being present in your heart is the first step of meditation, collecting your own energy from without and concentrating it within. Thus, in meditation you learn how to take back your energies from the outside, and collect and concentrate them towards a point in your heart. And you must remember nothing is fruitful unless guided by a teacher, and not just any kind of teacher. The next step of meditation or the second level is a journey from the self to the inner heart. This journey or level of meditation begins from your self, or your physical being, and is directed towards your inner self. In other words, you collect and gather your energies from the outer self, towards your being, and then direct your concentrated energy direct them towards your heart. It is there where you will be able to witness Divine inspiration, as stated in the Qur'an: the heart does not falsify that which it sees. This step is easier, for concentrating in your heart and directing your energies towards the center of your heart is easier than reclaiming and collecting your energies from the outside world into which they have been dispersed. Many spiritual seekers may stop at the first level, the step of gathering from outside their own energies. Others may get halfway, gathering their energies from one place but then redirecting them outwards toward some other, external locus. Meditation has levels and stages. One needs a guide to be able to take the steps of meditation. The potentiality, desires, demands, and attractions of a seeker will determine the teacher that he or she will find along the way. As like attracts like, and the birds of the same feathers
fly together, you will find your own guide. If your guide will not take you to a spiritual and divine destination, then you may need to undertake purification to purify your desires and demands. If you are searching for Divinity, remember that the Divine inspiration and revelation will ascend to the heart of the most pure; as the Qur'an reads: the Book guides the pure ones. You must take the step toward your own being; searching within the external world will not take you to any understanding of the Divine, but instead will take you to the marketplace of religion and to its participants. When relying on meditation, you need to always remember the goal of such meditation. Relaxation is a different goal than Divine inspiration. The latter requires a different intention, a readiness, devotion, and inspiration. Rely on Allah, as ultimately it is the Divine who guides one towards Divinity.
Sufi Reiki Symbols
Alif symbol: (vertical line)
Four Healing Energies (From the Booklet Healing) by Pir Vilayat Inayat Khan The Sufis recognize four different forces that are combined in healing. One is called Muid. It’s a kind of resilience. If we’re walking in the forest and move a branch of a tree, it will go back to its initial state unless we’ve damaged it. The rain forests will grow again. Many species will die, but there will be other species. There is that basic resilience, an ability of nature to self-organize itself, of the body to self-organize itself. The electromagnetic field is the template in which the body is configured, the cells of the body. Actually the aura of light is a template in which the electromagnetic field is configured. We can even reach a level of reality beyond light. The light we normally experience is only a sliver of the reality of light. It’s only one dimension of light. There are many dimensions of light. Eventually we will learn to heal with light. Our immune system represents the resilience of our physical body. If it is impaired, it is somehow linked with our self-image. Cancer is a very clear case where the immune system has collapsed, or isn’t effective enough because of a bad transcription from the DNA to the RNA by the enzymes that operate these transcriptions. It’s like making a mistake on the typewriter or computer: bad transcription. Somehow it’s linked; somehow it’s not functioning properly because our whole sense of who we are has somehow been impaired by the grossness of our civilization. It’s damaging to our soul. I remember Dr. David Bohm saying one day, "Be not surprised at a change of a sense of meaningfulness." All of a sudden we see something we hadn’t seen before. All of a sudden the penny drops, and that immediately alters the circuits in our brain. Actually it alters our whole body. Now we’re very clear about the mind/body axis, but that’s not the only element. The second power, Muhyi, is the power that emerges from within recurrently, because the Universe is continually reborn, and we are continually reborn. That means we have to do away with the tarnished, jagged ends of ourselves in order to invite the new. If we keep on identifying with what we always have been, then there is no hope for us. Then we have to give up. That is Fana.
Once Pir-o-Murshid Inayat Khan was asked for healing by a very sick mureed. My father came into the room and said, "You asked me to come and heal you. Are you prepared to do what I ask you to do?" The mureed said, "Yes." Pir-o-Murshid said, "Get up and we’ll have a walk. I’ll come back in ten minutes and we’ll have a walk." "Oh but Pir-o-Murshid, I can’t walk." " Do what I say!" Sure enough, he was cured. Self-image, mind over body. In the case of cancer, there is difficulty in digesting the social environmental circumstances, difficulty in digesting them, bad replication, and resistance to dealing with things because they are just too difficult. Stress gives us strength. Overstress is not good but we can push ourselves up to a point. With the power gained by doing that we can push ourselves a little bit further. I’m evidence of that because I’m 81 now. I’ve pushed myself all my life. Don’t overdo it, but up to a certain point, push. The third force is called Hayy, which is the kind of force that you find everywhere. Like in a big store, there is a lot of energy flying about. That’s Hayy. It’s everywhere; it’s the force that moves the stars, and planets, and galaxies. It’s a very tangible force, but we can only take so much. That’s why we get so depleted if we stay too long in a store. Just go in quickly and run away. Collect all that energy and we get indigestion. That’s Hayy, it works centrifugally and centripedally. There was a prince that was condemned by his father for unfounded reasons. He was supposed to be killed, but the policeman couldn’t do it. He let the prince go. Finally the prince became a sanyassin, and sat in the garden of the palace. From the moment he sat in the garden, everything started to flourish. The sense that wherever you go things flourish is Hayy. It’s the kind of energy we give to people, or to flowers. Watch them flower. Imagine a bud, and the bud opens up and starts unfurling. That is the power that makes the potential of people unfurl in their personality. It’s a wonderful power. The fourth is Quddus, a power that descends like lightening. We have the impression it descends through the top of our head and shatters us totally. It is called the quickening of the Holy Spirit: Quddus. Kadosh in the Hebrew language.Sanctus, a feeling of holiness, other worldliness. This is the challenge: how are we able to maintain that sense of
sacredness without becoming an ascetic, right in the middle of the world? How can we do that? That’s the challenge of our time.
Meditation on the Reiki Healing Principles. The Five Precepts The Japanese language is one of the picture languages. Since the characters are actually picture representations of concepts or things, there can be many word interpretations of the same characters or combinations of characters. Somewhere in each language interpretation is the essence of the representation and its meaning. That is why there are many translations/ interpretations of the precepts or principles, beginning right here with the name of them. Some Masters call these Spiritual Precepts; some call them the Reiki Healing Principles. Usui called them the Five Precepts. A calligraphy used by Usui has recently been discovered. This translation is in bold. I will give the translation used by Takata in bold italics. The translations I like and use follows in regular print. I also outline how I interpret and experience the precepts in my life. Today. Understanding evolves and deepens with practice. The order of the precepts is different from different sources. Usui listed them as: 1. Today, feel no anger. (Just for Today, I will let go of Anger) 2. Have no worries. (Just for Today, I will let go of Worry) 3. Feel gratitude. (Just for Today, I will give thanks for my many Blessings) 4. Show diligence in your (Just for Today, I will do my work honestly) undertakings. 5. Treat others with kindness. Just for Today, I will be kind to my Neighbour And every living being These Precepts are a part of the story of Usui’s journey, a part of his learning about physical and spiritual healing. In this part of the story we find him in the beggar’s camp, after several years of healing work with the beggars. He speaks to one of the first beggars he healed and helped to get a new name and job in order to start a new life. Usui finds out that the beggar has returned to his old way of life even though his physical ailment remains healed. Usui can’t understand why. The beggar explains that he didn’t like regular work; it was repetitive and hard and didn’t pay
much. Begging was easier and more to his taste. Usui is confused and hurt and goes back to his hut to meditate, asking for understanding. Usui realized he made a monumental assumption that the beggars were only beggars because they were physically handicapped or ill. He thought that if they were physically healed, they would automatically want to lead a better life the life of an honourable citizen, having a regular job, paying taxes and all that. He found out otherwise. Usui found that even when physically well, the beggar’s basic value system differed from Usui’s own and that the value system didn’t automatically heal and grow the way Usui thought it would, or should namely by becoming congruent with his.
Usui remembered back to time he became a monk. He applied to monastery after monastery, explaining that he wanted to study the phenomena of physical healing. And time after time was told that spiritual healing was the most important. Heal the spirit and the body will follow. One thing Usui discovered was the both aspects were equally important, both physical and spiritual healing. And an intellectual understanding would also be useful, bringing the mind and emotions into the equation. Usui then came up with five spiritual healing principles that a person can practice and live each day, bringing healing to all areas of life. As he thought through each one, he understood some things about the way he was living his life, about his own right work in the world. Usui understood that he was offering a gift to people who hadn’t really asked for it. He understood that his agenda, his unspoken bargain, was to impose his beliefs and value system on the beggars instead of honouring their way of life as it was. This was not an honest exchange. He was coming from a place of knowing or being better than in his own mind. Here he understood that his right work was teaching people who want to learn how to heal themselves and each other, not healing people who didn’t really want to be healed, or trying to change their way of living and being.
And so he left the beggar’s community and became again what he started out as a teacher. This time he is a teacher of Reiki. He is teaching a system of healing that anyone who wants to can learn to heal themselves and each other. He thanked the beggars all for the lessons and the learning, for truly being his teacher. He honours them and their integrity and himself and his integrity. And he moves on.
1. Today, feel no anger. Just for today, do not anger. Just for today, I release all anger. This one is about expectations and control and being human. At every minute, we have free choice in our lives. We can decide to go this way or that, do this thing or not. We have choice about our actions and reactions. When we feel anger, it is most often connected to the words righteous and frustrated. I am holding an expectation that was not met, either consciously or unconsciously. If it is a righteous anger, then someone has not met an expectation that I assumed was a moral or ethical guide for both of us. Frustrated is usually about expectations based on an agreement or contract, conscious/ spoken or not. As I have worked with this principle, I’ve found that a lot of my contracts were actually unspoken bargains. I do this for you and I just know you will do that for me. I’ve come to be wary of unspoken bargains and am much better at spotting them coming either way, either from me to another or form another to me. I am also better at making clear contracts, voicing
my expectations instead of assuming the other person knows what I want and is both capable of and willing to provide it. In any case, I have a choice about what to do with my anger. I can feel it, acknowledge it and release it so I can speak clearly to the person about what I am feeling and why. This way, I can possibly get some clear information that I can use as a basis for a decision on the subject, or the future direction of our relationship. Or I can keep my anger, let it smoulder, let it fuel resentment and misunderstanding, let it cloud the rest of my feelings and actions for however long it takes to go away, or to explode and affect whomever happens to be in the way. It is totally my choice. So, it is OK to feel anger. That is just a signal to say that something is out of order and needs my attention. I treat anger like an acid. Since I am the one experiencing it, it can burn me first, especially if I do not handle it carefully. If I am acting from anger, I am probably not making clear choices. You leave me no o t he r choice is usually a warning thought for me. If I hear this in my mind: I’am sure of at least two things. First that I am angry and second that this is not a true statement. I always have choices. I just may not like them. I do need to examine them, though. I find it helpful to use Reiki to support living this principle. I imagine myself and my relationship to the person/situation I am having difficulty with as if it were a hologram in my hand. I surround this image with Reiki, ask for wisdom and enlightenment on the situation and the ability to receive and act on these with grace; say my forgiveness and release affirmations; activate the divine within myself and within the situation; ask for the highest possible solution (it will come if I ask for it); and let some time pass before I act on any situation I am angry about.
2. Have no worries. Just for today, do not worry. Just for today, I release all worry. This one is about trust. Just for today, I trust in the Universe to provide me with all that I need, just as it provides me with the air that I breathe. I trust that the divine is at work in myself and in each situation for the highest good of all concerned. I release my need to direct the process or
to control the outcome. I honour the path of every living thing, including my own. I simply bless the divine within each person and situation, ask for and accept all blessings set in store for me, lessons included, even those I don’t think I want or need, or understand yet. I trust that they are a part of a greater picture that the Universe designs, incorporating my decisions and choices along with everyone else’s. I trust that the Universe is unfolding as it should. A Reiki Master named Paul Mitchell taught me a lot about this principle in an Aikido workshop. We were working with swords. A lot of the ladies were flinching. They were worried that they would either get hit themselves, or that they might inflict pain on another. Paul was trying to teach us all that we can take care of ourselves if we choose to. He said, “Whether you flinch or whether you don’t flinch, the result is the same.” So, don’t flinch as He meant for usto keep our eyes open and our wits about us; to practice taking care of ourselves as we were taught in this exercise and to trust that others can and will take care of themselves if we let them. Actually the best gift we can give another person is our conscious attention and our best shot; a good thing to remember in the helping professions. I have gotten hit with something simply because I refused to look at the situation and make a clear choice about what to do. And all the times I have ended up hurting another because I was trying to take care of them or fix things for them instead of just being present, encouraging them to take care of themselves and do their own healing. When I come from a place of openness, I can choose how to take care of myself. I can release all worry and any flinching. Two affirmations follow that I use to help me release both anger and worry, adapted from Catherine Ponder- T he Dynamic Laws o f Prospe r i t y . I forgive and release absolutely everyone and everything in my life that can possibly need forgiveness and release, including myself, in body mind and spirit, in life, work and surroundings, in all time space and dimension. I am free and you are free. I release you in love and fill these spaces with unconditional love. I bless you and I bless you for the goodness of God that is at work in and through you as it is in and through me. I claim for you as I claim for myself that the goodness of God is all that exists in this situation and all
else is now and forevermore dissolved. I am free and you are free. I release you in love and fill these spaces with unconditional love.
3. Feel gratitude. Show gratitude to every living thing. I shall show gratitude for all my many blessings, or, I shall live an attitude of gratitude. Gratitude signals acceptance. This works on all levels and for all kinds of blessings, including life lessons. I have this theory I call spiral up or spiral down. Nothing stays static and a body in motion tends to stay in motion in the same general direction. If I am giving my attention to my gratitude, then I am not available to run my control dramas, or emphasize the things or situation that have not met my standards or expectations. If I am using my energy to say thank you, and perhaps adding what else I might like, then I am not using my energy to complain, be resentful or find more things that are wrong. If I am grateful for the blessings I receive the Universe will give me more. If I am ungrateful or ignore them, the Universe will say, She doesn’t want any good so we’ll give it to somebody else, somebody with more gratitude, more enthusiasm. So I make sure I thank the Universe for all my many blessings, especially the small ones. If I love and cherish the small ones, isn’t the Universe more likely to trust me with the big ones? If I am ungrateful or oblivious to my small blessings, will the Universe want to give me more of what I am ignoring or taking for granted? Another level is: I cannot change something I do not own. So, a friend may give me a gift (like an observation about my behaviour or actions). At first I may not know, or even think, I want this gift. If I do not first accept the gift of this observation, accept that is so (if it is), if I don’t own the behaviour, I change the behaviour. It is like this: Aunt Maude gives me a sweater for Christmas. It doesn’t fit and I intend to take it back to the store and exchange it for one that does fit. But somehow, in the holiday confusion, it gets put way in the Christmas boxes. I lose awareness of its existence. Somebody either
reminds me or comes across the sweater later on. I am now aware of it. I own it and I can do something about it.
4. Show diligence in your undertakings. Earn your living honestly. I shall earn my living with integrity. I looked honesty and integrity up in The Collins Paperback English Dictionary. Honest: 1. Trustworthy 2. Genuine 3. Just or fair; characterized by sincerity 5. Without pretensions 6. Respectable, Integrity: 1. Adherence to moral principles, honesty 2. The quality of soundness, of being unimpaired 3. Unity and Wholeness. The concept of genuine says the most to me. There is this difference between efficient and effective. Efficient is doing the job correctly; effective is doing the right job. I like to think of integrity as knowing and being congruent with my right work in the world (effectiveness) and then doing it joyfully and well (efficiency). There is also a quality of rightness and joy when I am doing my right work with integrity. If the joy is not present, even if I am peeling potatoes or doing paperwork, something is off. If I’ am out of integrity with either myself or my work, I am simply not doing the right job or the right job at the right time. If I quite my mind, my joyful reaction will signal my right work for this moment in time or time in my life.
Knowing right work is important. I imagine that when Usui decided to leave teaching and become a student, leave formal schooling and become a monk, leave and become a healer and then when he decided to leave the beggars community and become a teacher again he knew what his right work was. For me, it took time for the transition, but I knew when my right work was teaching Reiki and all the steps I took in that direction had the quality of joy, even when they were difficult. If I honour everyone’s path, I can allow for everyone to be in their right work. Even if I don’t see the value of it myself, I trust that value is there. Usui allowed that the beggars have their place, too. They provide a place for others to give. Their job is to receive. They are part of the balance of the world. We are each an expression of the Divine mind, with our own talents and potentials. We are all in service to teach other. So our work is unique and blessed, no matter what we choose to do. If we were all trumpet players, who would make the bread. Here is the question: If we were all bakers, who would make the music? Does a choice or decision feel right and joyful? Do you love what you do? If not, you could use Reiki to ask for guidance and enlightenment, to receive that guidance when it comes and to act on it in the highest possible manner. For myself, I may not be able to see the entire path clearly, this I know. So, I open my mind and heart, ask for divine guidance and know that light will shine on at least the next two steps. I can take at least these next two steps if I can trust that divine guidance is at work, can see the whole pattern and knows how these steps fit.
5. Treat others with kindness. Honour your Parents, Teachers and Elders. I shall honor every living thing. I looked the word honour up in The Collins Paperback English Dictionary, 1988 version. 1. personal integrity, allegiance to moral principles 2. fame or glory; 3. great respect or esteem, or an outward sign of this; 4. high or noble rank; 5. a privilege or pleasure, as in it is an honour to serve you; 6. a woman’s chastity 7. card tricks in Bridge or Whist, 8. teeing off first in golf; 9. do the honours as in serving as host or hostess, or carve the meat for dinner; 10. honour bound as in a moral obligation 11. in honour of, out
of respect for; 12. on one’s honour, on the pledge of one’s word or good name; 13. to hold in respect 14. to show courteous behaviour towards; 15. to worship’’ 16. to confer a distinction upon; 17. to accept and then pay when due, as in a check or draft; 18. to bow or curtsy, as in dancing partner, 18. title of certain judges.’’ Honouring seems to be more than live and let live, a bit more than respect. It contains some feeling of everything the dictionary said. I may not know exactly what it is, but: I know what it is not. It is not agreement. I can honour someone I disagree with. A friend once accused me of not hearing him. I explained I hear you just fine. I even understand what you are saying. I simply don’t agree with you. To hear and understand what you say does not automatically lead me to agree with your point of view. In this particular case, it has the opposite effect. And that is OK. As a Mother, I have to honour my children’s paths. I don’t have to agree with the decisions they make, or like them. I do have to honour them. It is their path and they must walk it. And I remember in Usui’s story, how I imagine he decides to honour his own path as well as everyone else’s. He honours himself by choosing to do his right work. He honours the beggars by leaving them to walk their own path, without his judgments or interference. As a student, I honour my teacher’s experience. I know that if Linda Keiser Mardis had not chosen to honour her inner truth and walk her path with integrity, I wouldn’t be typing this page today. I wouldn’t be here. I know if Usui had not chosen to honour his quest and shine his particular light, Linda wouldn’t have found her way, and couldn’t have shone her light to help me find mine. I also honour the experience of each student who comes to me. They are my teachers, too, each in their own way. I honour all my teachers.
Breath of the Elements Contemplation Practice: The Purification of the Elements Practices-- Purification Breaths This practice, commencing with a concentration on the elements earth, water, fire and air is a staple practice within the sufi tradition. Parallels to this practice can be found in spiritual traditions throughout the world. The version described here is thought to have its roots in the Greek mystery schools, and has thus been passed down from sufi teacher to student for thousands of years. For many the practice will have an uncanny familiarity. It leaves you with a sense of renewed energy and is an excellent daily ritual: perhaps the most balanced practice you could use. The purification with the elements begins as concentration and gradually deepens into a practice of contemplation. It is an excellent preparation for meditation. The practice is well suited to the early morning, and wonderful to do standing barefoot or sitting in contact with the earth. If doing the practice inside, stand or sit near an open window if possible. Close the eyes. At first you will need five to ten minutes to focus on each of the four elements. After you have learned the practice, you may shorten the concentrations to five breaths for each element. Start with some deep exhalations, pushing gently, slowly and as fully as possible, first out of the chest and then out of the abdomen. Exhale further and further, and then let your inhalation be completely natural, using no effort. A natural inhalation is very important, so that you do not strain your lungs or the muscles in your chest. Hold the breath for a moment after the inhalation. After a few rounds of exhalations and inhalations, begin with the breath of the earth element.
-------------------------------------------------------------------------------The Earth Element The early Christian hermits, living alone years in the desert, used a concentration on the earth's magnetism as a way of restoring their vitality during long vigils. Native American elders have said that the loss
of a sense of relationship and communion with the earth is the main cause of psychological imbalance and physical illness. Standing or sitting, feel yourself to be like a tree with roots extending firmly and deeply into the earth. Feel the great strength and magnetism of the earth. Breathe in through the nose and out through the nose, not forcing the breath in any way. Imagine drawing magnetism and healing power through the soles of your feet (if standing) or the bottom of your spine (if sitting). Commune with the earth, and consciously channel the earth's magnetism to the parts of your body that are depleted. Feel the healing power of the earth. You may have felt this in your feet while walking barefoot outdoors or in your hands when working in a garden. Try to sense a subtle reality, a crystalline lattice-like structure, behind the denser aspects of the physical plane. Sense that, at this subtle level, the earth is not only a singular organism but is also connected to the solar system and part of a galaxy. In your connection to the earth, you are also connected to the moon, neighbouring planets, the sun and distant stars. On the inhalation, sense yourself as part of life, your body made of the substance of the earth and thus subject to the harmony and order of the natural world. As you exhale, release toxins or pollution back into the earth and breath out your tiredness, disharmony and agitation. Now concentrate on the magnetic field of your body. The body has a force field around it, similar to that of a magnet, as does the earth as a whole. Feel as though you are aligning your own magnetic field to the magnetic field of the earth, the way that iron filings align around a magnet. When magnetic power is weak, the iron filings are in disarray. When the power is strong, the filings align in symmetric, harmonic patterns. On each in-breath, feel the filings coming into order. On the exhalation, sense that your body gives forth a natural magnetism and harmonizes the atmosphere around you.
-------------------------------------------------------------------------------The Water Element
The breath of the water element brings a sense of flow, of vitality and purity, and helps unleash creativity. It is also useful in breaking free from habitual thinking patterns, encouraging feelings of moving forward through life and flowing around obstacles rather than hitting them head on. Breathe in through the nose and out through the mouth. You can imagine exhaling a fine stream of water through the mouth. You might imagine yourself immersed in a mountain stream. Feel the drops of water penetrating your cells, dripping off of your fingertips. Feel water reaching your chest and heart, helping to loosen any tightness and obstruction there. Feel energized and renewed, again focussing on those parts of the body that are in need of healing, and those that lack life energy and vibrancy. Concentrate on the purity of a crystal clear lake or stream, high up in the mountains. Let yourself become the water, and let the qualities of purity, life energy and power flow into your immediate environment.
-------------------------------------------------------------------------------The Fire Element The breath of the fire element is quickening. It sparks inspiration and is very useful when you feel drowsy and dull after a period of intense practice. Breath in through the mouth and hold the breath momentarily and then breathe out through the nose. On the inhalation, imagine fanning a fire in the solar plexus, the area in the centre of your rib cage, with a bellows. Purse your lips and draw in a thin stream of air. As you draw in, visualize the embers of the fire glowing. Then hold the breath momentarily, and bring your attention up to the centre of the heart chakra, a sensitive point found a few inches above the solar plexus. Exhale through the heart chakra, imagining that you are radiating golden sunlight. On the inhalation, come in touch with your soul's desire; your aspirations for spiritual awareness and understanding; your desire to be authentic; to make your life meaningful and worthwhile; to stand up for what you believe in. On the exhalation, radiate light as if from a miniature sun in your heart. Feel the light to be intense and golden.
Use the fire breath as a place of offering up the parts of yourself you would like to transform. Subject your self-doubt, cynicism, addictive patterns or resentments to the fire. Avoid making pledges you won't keep. Simply clarify your intention and open yourself to the purification process. Instead of using will power to change, the concentration on the fire element represents the action of life as a teacher, who activates and burns up what needs to be burned, a natural force of change and growth, by which your deeper nature emerges.
-------------------------------------------------------------------------------The Air Element Breathe in through the mouth and out through the mouth. The breath of the air element relates to freedom, ecstasy and transcendence. Imagine yourself to be like a great eagle perched high on a mountain. Feel the wind ruffling your feathers, blowing through all your pores. Feel the coolness and freshness of the air. Soar upwards on the currents of air. On the inhalation, feel yourself buoyant and free, like a zephyr crossing a lake and lifting upwards. On the exhalation, allow yourself to reach out beyond the boundaries of the body. Let your being disperse with the wind, and let your consciousness reach out into the cosmos. Enjoy a sense of vastness and, if it helps, visualize vast landscapes, such as a mountain, canyon, or the starry night sky. After you have completed the purification breaths, reflect upon the effect of all the elements taken together. While separately each of the breaths emphasizes different forces and qualities in one's being, together the breaths bring about a sense of wholeness. Each element complements and moderates each other. According to your own makeup, you may feel the need to place more emphasis on one or another in order to attain greater balance.
THE MA I N ASPECTS OF HEAL I NG Balance H eal t h depends upon t he balance b e t we en ac t ivi t y and r epose in t he f ive senses: sigh t , smell, hea r ing, t as t e, and t ouch; and eve r y sense, in t he normal condi t ion o f heal t h, mus t b e able t o expr ess i t sel f and t o r espond. T he senses ne ed mor e t ime f or r epose t han f or ac t ivi t y.. Eve r yone passes eve r y momen t o f his waking s t a t e in ac t ivi t y o f t he senses, pa r t ly by in t en t ion, pa r t ly involun t a r ily. For ins t anc e, t he eyes look a t t hings in t en t ionally pe r haps a hund r ed t imes a day, bu t nine hund r e d t imes t hey look a t t hings wi t hou t int en t ion. T his shows a wast e o f ene rgy in an ave r age man's li f e. I n or de r t o develop healing powe r one mus t r egula t e and con t rol t he senses by r egula t ing t hei r ac t ivi t y and r epose; and t his, done wi t h a spi r i t ual t hough t , conve r t s powe r o f mind in t o divine powe r. A pe rson can heal wi t h powe r o f mind alone, bu t t he r esul t s will b e limi t ed; bu t a pe rson wi t h divine powe r can ob t ain t h rough i t unlimi t ed r esul t s. I t depends on t he condi t ion o f t he heal t h how much ac t ivi t y one can s t and and how much r epose is necessa r y; a gene r al rule canno t b e made f or eve r yone. A normal amoun t o f ac t ivi t y s t imula t es and s t r engt hens t he body. T he r e f or e physical e x e r cises a r e given f or physical developmen t , and e x e r cises o f concen t r a t ion and s t udies a r e given f or t he developmen t and r epose o f t he mind. A ccor ding t o psychic law t h e day is na t ur al f or ac t ivi t y and t he nigh t f or r epose, and when t his is no t ca r r ied out i t na t ur ally wor ks against heal t h. I t is no t necessa r y t o r es t a f t e r eve r y li t t le e x e r t ion, bu t a degr ee o f balance ough t t o be main t aine d. A nd i t is advisable in li f e t o t ake r epose wi t hou t allowing i t to develop in t o la z iness. B r ea t h B r ea t h is t he pr incipal and essen t ial powe r t ha t can help in healing. T he r e is a silen t healing, and a healing by f ocusing t he glance, by holding t he pain f ul pa r t wi t h t he f inge rs, by rubbing i t , by waving t he hand ove r t he pain f ul pa r t , by t ouching and by no t t ouching i t . Bu t b ehind t hese di f f e r en t ways t he r e is one powe r wor king, and t ha t is t he powe r o f t he b r ea t h. T his powe r can b e developed by b r ea t hing pr ac t ices, and when
t he b r ea t h is so developed t ha t i t c r ea t es an a tmosphe r e ar ound t he heale r, t hen t he ve r y pr esence o f t he heale r heals. T he powe r o f t he b r ea t h can b e developed by physical e x e r cises, by r hy t hmic e x e r cises o f t he b r ea t h, by pur e living and by concen t r a t ion. T he powe r o f healing is gr ea t e r t han t he powe r o f t he channels one uses t o heal, such as t he f inge r t ips or ey es. T he ey es have mor e powe r t han t he f inge r t ips. T hey a r e f ine r, and t he powe r t ha t mani f es t s t h rough t hem is r adian t , while i t is no t so r adiant in t he f inge r t ips. Bu t b esides t he powe r o f healing one mus t have a cl ea r idea o f how t o r ecogni z e t he complian t o f anot he r pe rson and o f t he b es t way t o heal him. H ealing wi t h F inge r t ips H ygiene is t he f i rs t sub j ec t t o conside r in healing wi t h t he t ips o f t he f inge r s. H ands t ha t have b een engaged in any wor k or t ha t a r e s t aine d wi t h any liquid mus t b e washed f or healing. T he heale r must f i rs t obse rve t he hygienic rules o f keeping his body, as well as his clo t hes, pur e and clean; especially a t t he t ime o f healing he mus t b e absolu t ely f r ee f rom all t ha t is unhygienic. T he sleeves, a t t he t ime o f healing, must b e rolled back, and t he f inge r nails mus t b e clean and prope rly t r immed. A f t e r healing, one should wave t he hand, as i t we r e shaking i t , t o shake o f any f ine a t oms, or even vib r a t ions, so t ha t a poison t aken f r om t he pain f ul pa r t o f t he pa t ien t may no t b e given t o t he pa t ien t again. . M E N T A L PUR I F I C A T I O N I n as much as i t is necessa r y t o cleanse and pur i f y t he body, so necessa r y, or pe r haps even mor e necessa r y, is i t t ha t t he mind b e cleansed and pur i f ied. A ll impur i t y causes diseases as well as i r r egula r i t y in t he wor king o f t he physical sys t em. T he same applies to t he mind. T he r e a r e impur i t ies b elonging t o t he mind, which may cause di f f e r en t diseases, and by cleansing t he mind one helps t o c r ea t e heal t h bo t h in body and mind. By heal t h I mean t he na t ur al condi t ion. A nd wha t is spi r i t uali t y but t o b e na tur al? V e r y f ew t hink like t his. So many people t hink t ha t t o b e spi r i tual means t o b e abl e to wor k wond er s, t o b e able t o see s t r ange t hings, wonde r f ul phenomena; and ve r y f ew know how simple i t is, t ha t to b e spi r i t ual means t o b e na tu ral.
M en t al pur i f ica t ion can b e done in t h r ee di f f e r en t ways. T he f i rs t way is t he s t illing o f t he mind, b ecause i t is ve r y o f t en t he ac t ivi t y o f t he mind, which produces impur i t ies. T he s t illing o f t he mind r emoves impur i t ies f r om i t ; i t is like t uning t he mind t o i t s na t ur al pi t ch. T he mind can b e likene d t o a pool o f wa t e r. W hen t he wa t er in t he pool is undis t ur b ed, t he r e f lec t ion is clea r; and so i t is wi t h t he mind. I f t he mind is dis tu rb ed, one does no t r eceive in tui t ion, inspi r a t ion, clearly in i t . O nce t he mind is s t ill i t t akes a clea r r e f lec t ion, as t he pool o f wa t e r does when t he wa t e r in t he pool is s t ill. T his condi t ion is b rough t abou t by t he pr ac t ice o f physical r epose. By si t t ing in a ce r t ain post ur e a cer t ain e f f ec t is c r ea t ed. Mys t ics in t hei r scienc e know o f di f f e r en t ways o f si t t ing in silence, and each way has a ce r t ain signi f icance. A nd i t is no t only an imagina r y signi f icance; i t produces a de f ini t e r esul t . I have had, bo t h pe rsonally and t h rough o t he r pe rsons, many e xpe r iences o f how a ce r t ain way o f si t t ing changes t he a t t i t ude o f mind. A nd t he ancien t people knew t his, and t hey f ound di f f e r en t ways f or di f f e r en t pe rsons t o si t. T he r e was t he wa r r ior’s way, t he s t uden t ’s way, t he way o f t he medi t a t ive person, t he way o f t he businessman, o f t he labour e r, o f t he lawye r, o f t he judge, o f t he inven t or. I magine, how wond e r f ul t ha t t he mys t ic should have f ound t his ou t and have had t he e xpe r ience o f i t f or t housands o f yea rs- t he gr ea t e f f ec t t ha t si t t ing in a cer t ain pos t ur e has on a pe rson and especially on his mind. W e e xpe r ience i t in our eve r yday li f e, but we do no t t hink abou t i t . W e happen t o si t in a ce r t ain way and we f eel r es t less; and we happen t o si t in ano t he r way and we f eel peace f ul. A ce r t ain posi t ion makes us f eel inspi r e d, and ano t he r way o f si t t ing mak es us f e el unene rge t ic, wi t hou t en t husiasm. By st illing t he mind wi t h t he help o f a ce r t ain pos t ur e, one is able to pur i f y i t . T he second way o f pur i f ying t he mind is by way o f b r ea t hing. I t is ve r y in t e r es t ing f or an Eas t e rn pe rson t o see how some t imes in t he W es t , in t hei r inven t ions, people unconsciously apply t he pr inciples o f t he mys t ical r ealms. T hey have go t a machine t ha t sweeps ca rpe t s while sucking up t he dus t . T his is t h e same sys t em insid e ou t . T he pr ope r way o f b r ea t hing sucks up t he dus t f rom t he mind and e j ec t s i t . T h e scien t is t goes so f a r as t o say t ha t a pe rson e x hales car bon diox ide.
T he bad gases a r e t h rown ou t o f t he body by e x haling. T he mys t ic goes f ur t he r, saying i t is no t only f rom t he body, bu t f rom t he mind also. I f one knew how t o r emove impur i t ies, one could r emove mor e t han one would imagine. I mpur i t ies f rom t he mind can b e t h rown ou t by t h e r igh t way o f b r ea t hing. T ha t is why mys t ics combine b r ea t hing wi t h pos tu r e. Pos t ur e helps t he s t illing o f mind, b r ea t hing helps t he cleansing o f mind. T hese t wo go t oge t he r. T he ot he r way o f pur i f ying t he mind is by a t t i t ude; by t h e r igh t a t t i t ude t owar ds li f e. T ha t is t he mor al way and t he royal road t o pur i f ica t ion. A pe rson may b r ea t he and si t in silence in a t housand pos t ur es, bu t i f he does no t have t he r igh t a t t i tude t owa r ds li f e, he will neve r develop. T ha t is t he pr inciple t hing. Bu t t he quest ion is, wha t is t he r igh t a t t i t ude? T he r igh t a t t i t ude d epends on how f avour ably one r ega r ds one’s own shor t comings. V e r y o f t en one is r eady t o de f end onesel f f or one’s f aul t s and e r r ors, and is willing t o make one’s wrong r igh t . Bu t one has no t t he a t t i t ude towa r ds o t he rs. O ne t akes t hem t o t ask when i t comes t o judging t hem. I t is so easy t o disapprove o f o t he rs! I t ’s so easy t o t ake a s t ep f ur t he r and t o dislik e o t he rs, and no t a t all t ha t di f f icul t t o t ake a s t ep f ur t he r s t ill and t o ha t e ot he r s. A nd when one is ac t ing in t his manne r, one does no t t hink one does any wrong. A l t hough i t is a condi t ion, which develops wi t hin, one always se es i t wi t hou t . A ll t he badness, which accumula t es wi t hin, one sees in ano t he r pe rson. T he r e f or e man is always in an illusion. H e’s always pleased wi t h himsel f and always blaming o t he rs. And t he e x t r aor dina r y t hing is, t ha t i t is t he mos t blamewor t hy who blames mos t . Bu t i t is e xpr essed b e t t e r t h e o t he r way a round. Because one blames mos t , one b ecomes mos t blamewor t hy.
H ealing by Praye r Pr aye r is a wonde r f ul means o f healing onesel f and anot he r, f or concen t r a t ion alone, wi t hou t t he t hough t o f God, is powe rless; i t is t he divine ideal t ha t s t r eng t hens t he healing powe r, which gives i t a living spi r i t . T he r e f or e a spi r i tual heale r has mor e hope o f success t han a ma t e r ial heale r. For t he ma t e r ial heale r di r ec t s his own t hough t ; howeve r powe r f ul i t may b e i t is limi t ed by his own pe rsonali t y; bu t t he spi r i t ual heale r who in t he t hough t o f God and H is divine powe r f orge t s himsel f ,
has much gr ea t e r success t han t he f orme r. I t does no t ma t t e r wha t f orm o f pr aye r one uses, since r e pr aye r in eve r y f orm will b r ing a f rui t f ul r esul t . Pr aye r is in r eali t y t he con t empla t ion o f God 's pr esence; who is t he powe r and or igin o f t he whole c r ea t ion; and i t is conside r ing onesel f as no t hing b e f or e Him, and placing t he wish which s t ands b e f or e one 's pe rsonali t y b e f or e t he A lmigh t y. T h e r e f or e na t ur ally t he r esul t mus t b e incompa r ably gr ea t e r, t hough i t depends upon t he con t empla t ion o f eve r y individual. I n t he f i rs t place, he who pr ays f or t he cur e o f ano t her mus t sur ely b e blesse d, b ecause goodwill and love, f rom which his pr aye r r ises, o f necessi t y b r ing a blessing t o him. A so pr aye r f or one 's own cur e is no t sel f ish, i t is making onesel f a f i t t ing ins t rumen t t o b e mor e use f ul in t he scheme o f li f e. O n t he o t he r hand, neglec t o f one 's own heal t h ve ry o f t en is a c r ime. Praying t o God in t hough t is pe r haps b e t t e r t han in speech, bu t i t mus t b e r ememb e r ed t ha t speech makes conc r e t e; t he r e f or e t hough t wi t h speech makes pr aye r mor e e f f ec t ive t han t hough t alone. W or ds wi t hou t t hough t ar e vain r epe t i t ions. H ealing by B r ea t hing A heale r must know in t he f i rs t place t ha t b r ea t h is t he ve r y li f e and t ha t b r ea t h is t he give r o f li f e, and t ha t b r ea t h is t he b r inge r o f li f e. O ne can live wi t hou t f ood f or some t ime, bu t one canno t live wi t hou t b r ea t h even f or a f ew minut es. T his shows t ha t t he sus t enance t ha t b r ea t h b r ings t o man's li f e is much gr ea t e r and much mor e impor t an t t han any nour ishmen t upon ea r t h. Eve r y a tom o f man's body is radian t . Bu t i f t he body is t he f lame, t he b r ea t h is t he f i r e, and a s t he f lame b elongs t o t he f i r e, so t he body b elongs t o t he b r ea t h. A s long as b r ea t h dwells in i t , i t lives, and when b r ea t h l eaves i t , i t is dead, f or all i t s b eau t y, s t r eng t h, and complica t ed mechanism. T ha t is why t he e f f ec t o f t he b r ea t h o f a holy pe rson can magne t i z e wa t e r, b r ead, milk, or wine, f rui t , or f lowe r. T he b r ea t h t ha t is develope d spi r i t ually will have a healing e f f ec t upon any pain f ul pa r t t ha t i t f alls upon. I f one knows how t o di r ec t t he b r ea t h t he r e is no b e t t e r process t han healing wi t h b r ea t h; and in all t he di f f e r en t me t hods o f healing b r ea t h is t he main t hing, since in b r ea t h is hidd en t h e cur r en t o f li f e.
H ealing by Magne t ic Passes A ll sc r ip t ur es have e xplained in some way or o t he r t ha t li f e is like ligh t . I n t he Moslem sc r ip t ur e t he wor d Nu r is used; in t he vdan t a i t is called Chai t anya. T he na t ur e o f t his ligh t is to expr ess i t sel f in a pa r t icula r di r ec t ion, and t ha t account s f or t he f ace and back in our f orms. A t t he same t ime t he t endency o f t he ligh t is t o spr ead. T his can b e seen in t he t end ency, and also ea r t h and all t hings on ea r t h. A deep s t udy o f eve r y f orm will show t ha t t he na t ur e o f li f e is to spr ead in f our di r ec t ions f or ins t ance nor t h, sou t h, eas t , and west , or head, f oo t , righ t , and le f t . Li f e and ligh t have t hei r cen t e r in t he cent e r o f eve r y f orm. Bu t t hey e xpr ess t hemselves t h rough t he di r ec t ions in which t hey spr ead. T he r e f or e t he power o f t he hand has b een shown in ancien t symbology. Hindus have pic t ur ed t he divine inca rna t ions wi t h f our hands. T his means t wo hands o f t he mind and two hands o f t he body, and t ha t when f our hands wor k t oge t he r t h e wor k is f ully accomplished. T his shows t ha t in healing t he hands ar e most impor t an t . T he physical hands a r e nee ded t o help t he hands o f t he mind, and when t hough t is di r ec t ed f rom t he mind t h rough t he hands. A nd i t s powe r b ecomes double and i t s expr ession f ulle r. Eve r y a t om o f man's b eing, men t al or physical, is radian t and t h rows i t s r ays ou t war d. T hese a r e li f e i t sel f and give li f e. A ll illness is lack o f li f e. I t nee ds li f e t o b e cur ed. T he powe r o f elec t r ici t y has b een discove r ed by scien t is t ; who b elieve t ha t i t cur es diseases when i t is used f or t ha t purpose. Bu t t he mys t ic has discove r e d ages ago t he powe r o f t his hidd en elec t r ici t y, t he li f e o f t he mind and t he li f e o f t he body, and he b elieves and knows t ha t i t s applica t ion in healing is mos t b ene f icial. T he r e a r e sor es and wounds and pain f ul pa r t s, which a r e t oo t end e r t o t ouch. I n such cases healing by magne t ic passes, in o t he r wor ds by waving t he hands ove r t he a f f ec t ed pa r t and so allowing t hough t t o heal, b r ings abou t a success f ul cur e. Eve r y a t om in man's body is in r eali t y r adiant , living and power f ul compa r ed wi t h o t he r ob j ec t s, he r bs, or d rugs. By t he ve r y f ac t o f b eing a living body, b esid es b eing t he f ines t and mos t pe r f ec t compa r ed wi t h o t he r living bodies, i t has a gr ea t power.
T he r e f or e, shaking hands, speaking t o a pe rson and touching him have a ce r t ain e f f ec t . I n I ndia when a wr es t le r goes t o a wr es t ling ma t ch and when he comes back his t eache r pa t s him on t he back, saying, ' Sahibs, B r avo!' T his ac t ually gives him a dd ed st r engt h and cour age and powe r, which o t he rwise he would no t have had. People speaking in f r iendship, and even dispu t ing and a rguing can hold each o t he r 's hands t o b r ing abou t a b e t t e r unde r s t anding. A mo t he r t akes away t he discom f or t and r es t lessness o f t he child in one momen t by pa t t ing i t . T he r e f or e massage is help f ul when t he r e is pain, and ye t i t is poor t r ea t men t when compa r ed wi t h t he healing t r ea tmen t ; f or t he heale r oper a t es t he powe r o f t he mind t hrough his f inge r, as a musician produc es his f eelings on t he violin. I s i t eve r ybody t ha t can produce on t he violin t he same t one t ha t an e xpe r t could? I t is no t t he placing o f t he f inge r on a ce r t ain place on t he ins t rumen t ; i t is t he f eeling o f t he musician's hea r t mani f es t ing t hrough his f inge r t ips t ha t produces a living t one. So i t is wi t h t he t ouch o f a spi r i t ual heale r. Abstracts from Volume 4 Hazrat Inayat Khan’s message volumes.
Morning practices Al Fatihah Invocation and intention: I am going to do the Zikr Nur Syifa:,the say the Healing Prayer. 1.purifucation breaths earth nose-nose zikr shafee/khafee water nose-mouth muhyi-quddus
fire mouth-nose haq-nur mouth-mouth adam/wahid
2. Square breath. Breath in 4 heartbeats, hold 8 heartbeats, breath out 4 heartbeats Zikr Hu- Allah 3. Zikr astaghfar, laillahaillalah, Ya Rahim 4. Energy center purification: Subahanallah-Qudus alternatively Qudus in all the energy centers starting at the base then moving up to the crown. At most 3 Qudus and then repeat with Basit.
Universal Prayers by Hazrat Inayat Khan Invocation: Toward the One (Allah) united with all the illuminated souls who form the embodiment of the Master, the Spirit of Guidance ( Nur Muhamad) 1. A Prayer for Peace Send thy peace O Lord which is perfect and everlasting, that out souls may radiate peace Send thy peace, O Lord that we may think, act and speak harmoniously Send thy peace O Lord that we may be contented and thankful for thy bountiful gifts. Send thy peace O lord that amidst our worldly strife we may enjoy thy bliss Send thy peace O Lord that our lives may become a divine vision and in Thy light all darkness may vanish Send thy peace O Lord and unite us in one family 2.Nayaz Healing Prayer Beloved Lord Almighty God! Through the rays of the sun Through the waves of the air Through the All pervading Life in space Purify and revivify me And I pray, Heal my Body Heart and Soul. Dowa Save me my Lord from the earthly passions and the attachments that blind mankind. Save me my Lord from the temptations of power fame and wealth that keep me away from Thy Glorious Vision. Save me my Lord from the souls who are constantly occupied in hurting and harming their fellow men and who take pleasure in the pain of another.
Save me my Lord from the evil of envy and jealousy that falleth upon thy bountiful gifts. Save me my Lord from falling into the hands of the playful children of the earth lest they might use me in their games, they might play with me and then break me in the end , as children destroy their toys. Save me my Lord from all manner of injury that cometh from the bitterness of my adversaries and from the ignorance of my loving friends. Amen
The Prophet’s Light Prayer O God, Grant us Light in our hearts, Light in our graves Light in front of us, Light behind us Light to our right, Light to our left Light above us Light below us Light in our ears, Light in our eyes Light in our skin Light in our hair Light within our flesh Light in our blood Light in our bones O God, Increase our light everywhere O God, Grant us light in our hearts Light on our tongues Light in our eyes, Light in our ears Light to our right, Light to our left Light above us, Light below us Light in front of us, Light behind us Light within our selves Increase our light
SUFI REIKI ATTUNEMENTS There are 3 attunements in Sufi Reiki and then there are Bands. A person can self-attune in Bands in meditation with his/her intention (by inner request).
Attunements Levels 1, 2, 3
Similar to Reiki Attunement
THE ATTUNEMENTS CAN BE IN-PERSON OR DISTANT
1. PREPARE YOURSELF AND THE SPACE AROUND YOU ENERGETICALLY.
Say: “Sufi Reiki Attunement for Level 1 (or 2 or 3)’’
2. SAY THE UNIVERSAL PRAYERS three times each A prayer for peace Nayaz Healing prayer Dowa The Prophet’s Light prayer
3. DO THE BREATHS OF THE ELEMENTS Earth Breath
Water Breath Fire Breath Air Breath
4. Draw the Symbols in front of recipient’s body (in distant attunement visualize this)
ALIF SYMBOL (BRINGS IN THE ENERGY) ALIF LAM LAM HA (OPENS CHANNELS, CHAKRAS, BODIES) ALIF SYMBOL (GROUNDS THE ATTUNEMENT)
5. Attunement is complete. Give Thanks.
6. Drink a lot of water, rest, meditate, do hands-on healing on yourself. Take a bath. Advise the other person to do the same.
Sufi Reiki Level 2: Same procedure Addition:
Sufi Reiki Level 3 / Master Level: Same Procedure Addition: 1. Draw symbols on Crown Chakra 2. Draw symbols on Palms
LOVE & LIGHT