772 Clementina St.
San Francisco 3, Calif.
5th May 1969
Rev. W. Cecil Gibbings,
Longthorpe Vicarage,
Peterborough, Northants, England
Beloved One of God:
It is a long time since I have received your last letter and your admirable booklet, “The Message of God.” No doubt there is a timing for all things and the present condition of the world with its apparent material impasse and the rise of new forms of knowledge cause men either to think more deeply or to see more widely of both.
One sometimes wonders about the value of certain things in the past and there is a certain compulsion—through experience—which causes one to view developments in the light of a number of factors which do not at first to seem to have any connection with those developments.
Pir-o-Murshid Inayat Khan left India on September 13, 1910. He initiated Mrs. Rabia Martin on May 15, 1911 and therefore she, and some of her followers, regarded that as a sort of day of commemoration. I understand he gave bayat to about a dozen people at this time. One of them, Munira Norn in New York has lived on but does not seem to have advanced very far in the direction of higher development which are known as “states” and “stages.”
Many of the first papers of Pir-o-Murshid were not collated. Murshida Martin never systematized them, many disappeared, more were destroyed in a fire on December 31st, 1949 and others were seized by Mrs. Duce and kept as her private property. The latter may have even been destroyed by this time as Mrs. Duce, under the aegis of Meher Baba, seems to have devaluated these original teachings.
The original “constitution” was the same as I found among the brethren of Hyderabad and it recognized four great religions: Islam, Christianity, Zoroastrianism and Hinduism. In this country two distinct types of organization were proposed. One of them was Western and rather corporate or legal. This resulted in a temporary constitution and later in a legal international headquarters in Geneva.
The other was based entirely upon development in Zikr plus some other signs which followed strict mystical evolution. I have found that the latter is in force in the brotherhoods I have visited and is very impersonal. One’s position depends upon one’s growth and development and upon nothing else.
The three highest stages of ordinary Sufism are aligned as
fana-fi-Sheikh, or effacement in the living teacher
fana-fi-Rassoul, or effacement in the perfect Ideal
fana-fi-Lillah, or effacement in the supreme
Occasionally man attains to fana-i-baqa or baqa-i-fana, which means “effacement in subsistence” or the state of continual cosmic consciousness.
The impersonal Zikr-spiritual development leads to the Hierarchy which is strongly stressed in certain part of Pir-o-Murshid’s writings, such as “The Unity of Religious ideals” and just as strongly by-passed by all those who consciously or unconsciously seek power and position rather than God. This Hierarchy is acknowledge by all the Sufi Brotherhoods, and at its apex is the Kutb or Axis who is regarded as the regent of God on earth and who has under him lieutenants and legates of varying degrees. Many of these are presumed to have reached cosmic consciousness.
This Hierarchy differs alike from that of Christianity and Buddhism. It differs from that of Christianity in that it is hidden rather that overt; and that its members are chosen only after they have had experiences of grace. So there may be many vacancies. Besides, the members do not necessarily contact or know each other. It differs also from Buddhism in that none of the Sufi saints are archetypes but are historical personages. Many of them are respected and regarded as having reached the same stages of cosmic function as the Buddhist archetypes.
So far as I know there is nothing which prevents complete development via Jesus Christ instead of via Mohammed as “Rassoul-lillah.” The terms “same,” “different,” “higher,” “lower,” etc. do not have the same meaning in fourth dimension realms or true mystical experiences as they have in the finite world. Although Mohamed said, concerning the prophets, “We make no distinctions between them,” he was not successful in this, usually. Nor has Pir-o-Murshid been in his prayer, in particular Khatum.
There are two vast differences in my view of prayer from that of Westerners, both exotericists and esotericists. I differ from the exotericist in that, after praying, I listen or wait for an answer. I have had so many examples of answer that there is no doubt in my mind. But, again, I doubt if I have offered more than 20 prayers in the last 20 years. The vastness or narrowness of the prayer has nothing to do with the success that comes from waiting for an answer.
410 Precita Ave.,
San Francisco, Calif.
6th September, 1968
Rev. Cecil Gibbings,
Longthrope Vicarage,
Peterborough, England
Beloved One of God:
This person is now preparing to resume his talks on the First Epistle to the Corinthians. This is possible because this person has had sufficient spiritual and mystical realization to explain that book, and it is evident now that there are enough near awakened souls to listen. But I must add that no permission has been asked from any church, corporation, legal or illegal body for this purpose.
I have always understood that the Grace of God was preeminent in religion. The rise of semantics can give validity to the word “grace” and despite the ignorance of his kin-folk, and they are miserably ignorant, the word “Inayat” means grace.
This series of talks has been made possible through that same Jesus Christ whom you venerate, but this was done without seeking any permission of anybody, anywhere. The strange disease which prevented me from coming to England last year was accompanied by a Message of that God “Whose voice cometh constantly from within” without seeking any corporation permit. The contents have come true and today one is the spiritual leader of a goodly number of young people. Added to that have been a series of strange letters from drop-outs, persons who now live in other parts of this country, claiming loyalty to their Bayat.
This Bayat is a peculiar thing. It says that “God alone was Founder of Sufism.” I did not know this was untrue or illegal but with the last issue of “Divine Healing” I have found it is illegal. There is nothing strange in that; all kinds of persons are being thrown today into all kinds of prisons for all kinds of behaviors. But I doubt very much whether this egocentric corporation in Holland is going to do anything.
I was taught and I believe you were taught that Sufism holds God Alone Exists. Also that “A Sufi is one who sees from the point of view of another as well as of himself.” I am not going to argue but I am amazed that you take the view that this is wrong and that a Sufi is now one who adheres to some modern corporation just organized in Holland. What this has to do with God I do not know; what it has to do with the actualities of Crucifixion and Resurrection I don’t know. I do know that without asking permission of this corporation this Septuagenarian is functioning in a “reborn” body and mind which function in ways which his ego-mind does not comprehend but functions none the less. And I do not know where and when, after Hazrat Inayat Khan declared that God did not function in Suresnes alone, that He had been transferred (His permission was not sought), to some an all group in a small country.
I do know and I can predict with as surety, that this corporation is suddenly going to exhibit compassion. For a local publishing company has just published a magazine dedicated to Toward 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. They did not ask permission from any corporation on the face of the earth and I do not believe any corporation is going to dare to do anything, about it. They do not dare to challenge God; they will not challenge God and thus they will become self-defeating and moribund.
Not only has this publication presented the Invocation of Hazrat Inayat Khan, they have already published one of his brochures and I do not believe that corporation, legal or illegal will do anything about it. And I do know that this publishing house has not more than a single persons and he in a very subordinate capacity, that has until this July been in any way connected with anything called “Sufism.”
Of course there are millions upon millions of livings beings in Sufi Orders that have never heard of any modern corporations. The idea that one must join a corporation to become God-conscious is a challenge to Lord Solomon, that “there is nothing new under the sun.”
We are now preparing a team to go to India to join at the convocation for The Temple of Understanding. There the real religious, ecclesiastical and spiritual leaders of the real world and real humanity are meeting for the first time in history. There, the humanity, and not some silly corporation is going to fulfill the New Age of God. Hazrat Inayat Khan—of blessed memory to some of us—said, “The Message is in the Sphere.” Of course it is and it would be wonderful if the “humble” people could learn to listen. It is too bad that humility prevents “listening” and every prophet of God emphasized listening.
The results of all this may be that with God’s help—regardless of all the corporations in the world—Vilayat might just step forward and lead, or help lead in the spreading of the Message of God. Personally I had little to do with this corporation here publishing from Inayat Khan. I doubt whether that corporation there will do anything. I am hoping that you and your followers will not sacrifice, “In God we live and move and have our being.”
God bless you,
Sufi Ahmed Murad Chisti
Samuel L. Lewis
410 Precita Ave.,
San Francisco, Calif.
September 26th 1968
Rev. Jahangir Cecil Gibbings,
Longthorpe Vicarage
Peterborough, England
Beloved One of God:
Tuesday one began the expositions on the first epistle to the Corinthians, based on the assumption that one had the requisite spiritual and mystical experience to resumes such expositions. And one also began with the chapter on Love (agape) instead of going through the Epistle in the ordinary manner. For this Epistle posits both Love and the Spiritual (soma pneumaticos) Body and both of these are beyond the operations of ego and mind, in the ordinary sense.
It has been said that a Sufi sees life from the point of view of another as well as of himself and occasionally, very occasionally one does meet a Sufi who operates as if he has this capacity and one also operates as St. Paul wished, that we harmonize in our mental activities also.
There is no question while Hazrat Inayat Khan was alive there were operative Murshid and Murshidas and also senior Khalifs. But this did not prevent him from receiving more than any other Mureed in regard to organization, succession, the history of the movement from its inception. The conversation held in the Beverly Hills Hotel in 1926 called “Six Interviews with Hazrat Inayat Khan” have been rejected—and indeed had to be rejected—by those who did not accept them. But they were certainly accepted in Asia and unanimously by those who were in attendance on Pir-o-Murshid during his last days. And it is equally certain that the last words of Hazrat Inayat Khan given to Hasan Nizami, his followers and some initiated disciples of Hazrat Inayat Khan in the then undivided India supported in every detail the “Six Interviews with Hazrat Inayat Khan.” Before God, I swear it; before God I have sworn it; before God I shall continue to swear it on until the life hereafter.
To this person’s amazement Hazrat Inayat Khan gave him the tawajjeh of strength. Before God I swear it and will continue to swear it and persons who do not and will not accept the points of view of others may continue not to accept the points of view of others. Not once has this person refused to accept the statements made by disciples of what Pir-o-Murshid told then; but seldom has the reciprocal happened, that they agreed to accept what this person said, and will continue to swear before God (Allah) or Christ or whom you will exactly and on into the eternity. And from this comes the source of strength and power and love which is so manifest today, despite years, that one works on untrammeled be the vicissitudes of time, space and conditioned existence.
One does not know what disciples otherwise have the experiences in fana-fi-Rassoul and fana-fi-lillah. Certainly in his conversations with me, Hazrat Inayat Khan told exactly where others stood, especially those living who were in superior posts. And certainly there are two living supporters of this even now after all the years. One cannot compel others to listen or accept and one will continue to swear before and on the Living God to Whom be all praise, world without and, and no nonsense.
It does not go to well in the world of God that disciples who were not present during these interviews refused to accept them. Before God each refused when it crossed their egos. But Mr. Paul Reps, who was outsides mostly, but inside some of the time, accepted the reports. Besides this he has had some reports himself and they correspond or harmonize with what person will continue to swear, took place in the Beverly Hills Hotel.
This person has long since ceased to be amazed by Western culture which simply will not accept “a little child shall lead them.” Yes, we think we can get the lion and lamb to lie down together but a little shall lead them?
If by “Movement” you mean a corporation, that is a conclusion that is very questionable. Sufism has always been lead by those who experiences ahwal and makamat, states and stages of consciousness. I myself had to witness what happened in another Sufi Order when the Pir-o-Murshid passed away and there was nobody immediately capable of stepping into his shoes. But having facts, having experiences, having all knowledge internal and external does not always effects the consciousness of these who do not wish—and perhaps they have a justification, that “A Sufi is one who sees from the point of view of another as well as of himself.”
Now a private corporation is establishing all the tenets of initiation which also appear in the printed literature of “The Sufi Message” and by the expressed wills of persons who have never themselves been accepted by any valid Sufi Order, nor show any aptitude of having experienced hal and makam and fana—which means effacement, this is a new item which has never appeared in historical Sufism before.
Of course I do not know anything about Vilayat casting you off. Well he cast me off. But then there is God and God lifted the veils. Besides, Vilayat demonstrated proofs, proofs to the mystic, and they have been confirmed by members of other Sufi orders, especially those to which Hazrat Inayat Khan was connected. It is a long history but it is hardly in order, once the “Six Interviews with Hazrat Inayat Khan” are set aside, to bring up these proofs or testimonies. Love has been laid aside, the experiences of God in or not in Christ have been laid aside, and the term fana has been retained without any content.
Certainly one Sufi Pir, Murshid, and Sheikh after another has accepted this persons. And the last living persons who were present at the demise of Hazrat Inayat Khan expressed tremendous joy in finding that this person had stepped aside and recognize Vilayat as a Pir before God-Allah, regardless of what any Western corporation has decided. Certainly the Pope, His Holiness, has a greater claim to be the representative of God Almighty, Inshallah.
Having experienced the Glance of many holy men of all faiths, it did not take any more time than that to know where Pir Vilayat stood and stands. Sufis say, “The lover is a mere nothing, the beloved is All-in-Allah.”
My dear Brother, there is nobody that has turned this person down harder than his own present Pir-o-Murshid in Pakistan and it proved to be a test. If we are going to reject—and we are going to reject Series III on “Moral Culture” published in one of the volumes of “The Sufi Message” we are on pretty flimsy ground.
The true devotee is in constant remembrance (Zikr) of God. This person returned a Murshid, invested, initiated and ordained by Sufis in other parts of the world. How much evidences is needed? How much acceptable?”
Hazrat Inayat Khan, who is not accepted by a corporation acting in his name, said, “Proofs do not make the teacher: it is his teaching that make the teacher.” I should like to see any corporation affirm or deny this?
Yes, this person is teaching, openly teaching what Pir Vilayat said in his lecture here. The demonstrations are by proofs which touch the hearts of those with open hearts and more and more every week, praise to Allah.
If you are in touch with Lord Jesus Christ, why don’t you ask him and reply, instead of replaying from another base. This would baying us together. If you are in fana-fi-lillah, then why won’t you write, “In the name of God?” This person is quite willing to write “in the Name of God” or “Bismillah” or anything else.
Now Pir Vilayat (on whom be peace) is being given the chance to manifest before the whole world, and I mean the whole world. My prayers are with him and I have enough faith in him that if he fails, by test, he has enough humility to surrender to God and act as God-Allah wishes!
One returns to the chapter on “Love” in the First Epistle to the Corinthians. One will continue to lecture on this splendid work.
With all love and blessings,
Samuel L. Lewis
Sufi Ahmed Murad-Chisti