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Murshid Hidayat Inayat Khan

About Murshid Hidayat

Hidayat Inayat-Khan, son of the Indian mystic and musician Hazrat Inayat Khan and Pirani Ameena Begum Ora Ray Baker Inayat- Khan of Albuquerque, New Mexico, was born into a family of most remarkable personalities.

Hidayat’s father was the first Indian musician to introduce Indian classical music to the Western world. Hazrat Inayat Khan settled in London during the First World War, and it was here, in 1917 that Hidayat was born, the third of, ultimately, four children. In 1919, Hazrat Inayat Khan moved with his family to the continent, eventually settling in the Parisian suburb of Suresnes, in a large house which he named Fazal Manzil, ‘blessed home’. In his early years, Hidayat’s life had an extraordinary, almost fairy-tale quality, for he was surrounded by the atmosphere of his remarkable father and most loving mother, and there was a constant stream of visitors coming to their home, drawn by the twin magnets of music and the Sufi Message. Sadly, those magical days ended abruptly when Hazrat Inayat Khan passed away during a visit to India, in 1927, at the age of 45. Hidayat was 10 years old.

Because of his family, Hidayat was cradled in the atmosphere of Eastern music. However, his musical schooling in the West helped orient him toward the symphonic form. His Western musical education started at L’Ecole Normale de Musique in Paris, in the violin class of Mr. Sinsheimer and the composition courses of Nadia Boulanger, as well as training in orchestra conducting given by the great Diran Alexanian. He later joined the string quartet courses given by the world-famous Lener Quartet, which was followed by instruction in orchestra conducting under Toon Verheij in Holland.

During his early years, Hidayat was a professor in the Music School of Dieulefit, Drome, France, and later conducted an orchestra in Haarlem, Holland. Hidayat has written numerous compositions, including a collection of Sufi hymns. He is a founding member of the European Composers’ Union, and his music has frequently been broadcast internationally, as well as being released commercially by Panta Rhei of Holland.

In 1988, Hidayat Inayat-Khan assumed the role of Representative-General of the International Sufi Movement and Pir-o-Murshid of its Inner School. He divided his time between Holland and Germany, and traveled extensively, giving classes and lectures on Sufism. He is now Co-Representative General and Co-President of the Pir-o-Murshid Council and Executive Council of ISM with Murshid Karimbakhsh Witteveen.

Explaining the Zikar of Hazrat Inayat Khan,
Murshid Hidayat says:

While communicating the Divine Music of God's Presence,
one must aim for a harmonious interpretation of the music,
ensuring that it resounds as beautifully as possible within one's heart
as a sacred Message of Love: Love human and Divine.
Love is only really experienced
according to the extent of self-effacement;
as it is said, In the heart there is only place for one,
either for the self or for the Beloved.

To all Brothers and Sisters in the Sufi Message of Love, Harmony and Beauty

Beloved Ones of God,

This year more than ever before it is the putting into practice of the principle of Brotherhood and Sisterhood which shall inspire and guide us in our efforts to humbly offer our hearts to the Message of Spiritual Liberty, a message which each one shall be serving in the attunement to his or her own innermost motivation.

When receiving brothers and sisters into the Sufi Movement as members of the large Sufi family, our heartfelt motivation is first expressed in the recognition of the unity of religious ideals, respecting, with transparent insight, the opinion of others, just as one would want one's own opinion to be understood, once pre-conceived ideas are vanquished, so that wisdom prevails, wisdom being the meaning of the word Sufi.

The Brotherhood/Sisterhood Activity is destined for the world at large, whereas the Universal Worship is specially offered to those souls whose religious feelings are attracted by the diversity of images of the One and Only Truth, the Spirit of Guidance. The esoteric teachings given in the Inner School are for those who have sincerely offered their hearts to God. The Symbology and Healing Activities are for those who have special purposes in life.

But let us ask ourselves, what has really been the purpose of our coming to this sacred spot, Murad Hassil, at the occasion of the Summer School? In this connection we might want to make a reality of the most precious privilege of becoming living examples of love, harmony and beauty, always remembering the mystical phrase which says, "not to be is to be." Mastery over the illusion of the self is obtained when restraining the mind from uncontrolled recording of impressions, and in so doing, offering repose to the thinking mechanism; as opposed to identifying oneself with those waves of thought awakened by the external stimulus of the senses. These waves of thought are modified by various conditions influencing the mind, such as knowledge, discrimination, emotion, sleep and memory.

Knowledge is indisputable when it proves itself in the face of apparent contradictions, as opposed to dogma which excludes any comparative reasoning. Similarly, inspiration does not contradict reason; although it does not always appear logical, it is ultimately the fulfillment of reason. Discrimination void of reason is a distorted insight, often generated by emotion arising from illogical ideas and unsound interpretations. Sleep, a different context altogether, is experienced as an escape into that which is void of all reality, whereas on the contrary the energy of memory has the power of reconstructing past sceneries engraved in the mind, which are exposed to the vision of one's own individual consciousness, at the beck and call of thought.

This all explains why mastery over the illusion of self is only obtained through cessation of mental activity; that is to say, when the mind is, so to speak, purified, or in other words, freed of all comparative distinctions and differences, (through the bias of which, impressions are made comprehensible), thereby retaining only those abstract concepts relevant to the object of one's ideal. These abstract concepts or subtle impressions go on shining in their own right, and when the waves of thought arising from them have been pacified, they then recover their original, causal condition, no longer subject to such qualifications as name, shape, size, colour or function resulting from the tumult of thought waves within the ocean of the mind world.

All thoughts and actions throw the mind world into corresponding waves; and when a thought or action no longer occupies our attention, one then assumes that the thought waves have ceased, but what has really happened is only a reduction of the intensity of the wave movements which may however be stirred again and again into stormy waters each time that one ventures to release the memory held in the storehouse of the memory. In other words, impressions, whether good or bad, could ultimately be seen as a contradiction of the absolute pacification of the waters of the mind-world. The seer from within' (purusha) is All Intelligence, yet it is only through the ability of seeing (pakriti), the definition of the concept of individual consciousness, that the seer from within sees.

The very nature of the seer from within (the real self) is to experience its own reality, which is only a reality inasmuch as the ability of seeing is there, this ability being at the same time the seer, the sight, and the purpose of seeing.

Imagination, which is another aspect of thought waves, could be understood as an activity that takes place without a definite intention, as seemingly illogical sceneries. Nevertheless, however seemingly illogical these imaginations may be, they can certainly contribute tremendously to desirable thoughts which then become more and more definable as these fall into place with the help of reason, knowledge and experience.

Reversely, these same, seemingly illogical imaginations can be so tremendously precious when used in freeing the storehouse of the mind from unwanted thought waves, which have negative influences on our mental condition. Undesirable thought waves can be eventually eliminated with the help of imagined sceneries, illustrated by the five elements. Down to earth anxieties could be buried under 'stability' when feeling secure in thought through the influence of the earth element. The worries of an uneasy conscience could be washed away when feeling purified in thought through the influence of the water element. Pain and sorrow can be burned to pure ashes when feeling transformed in thought through the influence of the fire element. Made-up fears and doubts can be blown away when feeling clear in thought through the influence of the air element. Restlessness can be brought into balance through the peaceful influence of the ether element.

When we discover the magical ability of the elements to recycle our thought waves, it is of course obvious that creative activities can also be successfully associated with the same. The stability of the earth element is helpful in all constructive planning and organization. The mobile energy of the water element is a source of progress and development. The excitement and magnetism of the fire element is a secret of attraction and decisive transformation. The uplifting waves of the air element are consoling and inspiring. The stillness of the ether element
constitutes a spiritual atmosphere.

It is our sacred duty to make whatever we can of the privilege which is offered. Therefore, let us dedicate our minds, as well as our bodies, hearts and souls to the purpose which has called us here, and may we each greet each other most heartily as true brothers and sisters on the Sufi path of Spiritual Liberty.

May God bless you.

Hidayat Inayat Khan

The Symphonic Works of Hidayat Inayat Khan: Click to listen to samples or purchase a CD from CDBaby.com.

The Symphonic Works of Hidayat Inayat Khan: Click to listen to samples or download from the iTunes Store. You must have iTunes on your computer to access the iTunes Store.

On the Music of Hidayat Inayat-Khan website you can download, for free, any of Hidayat's scores for his many compositions. Musicians, conductors and agents are encouraged to request (again, for free) parts for the scores they would like to perform.

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