STUDY AROUND THE INVOCATION OF HAZRAT INAYAT KHAN

Hazrat Inayat Khan teaches the message of the Heart, Eckhart Tolle teaches the message of Truth, Nelson
Mandela teaches Uprightness by his very Being.

INVOCATION OF HAZRAT INAYAT KHAN

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.

INVOKATION VON HAZRAT INAYAT KHAN

DEM EINEN ENTGEGEN,
DER VOLLKOMMENHEIT
VON LIEBE, HARMONIE UND SCHNHEIT,
DEM EINZIG SEIENDEN,
VEREINT MIT ALL DEN ERLEUCHTETEN SEELEN,
DIE DEN MEISTER VERKRPERN,
DEN GEIST DER FHRUNG.

INVOCATION OF OUR TIME

TOWARD THE ONE,
THE PERFECTION OF LOVE, TRUTH AND UPRIGHTNESS,
THE ONE AND ONLY BEING,
UNITED WITH ALL THE ILLUMINATED SOULS,
WHO FORM THE EMBODYMENT OF OUR IDEAL,
OUR LONGING FOR ONENESS.

INVOKATION ZEITGEMER SPIRITUALITT

DEM EINEN ENTGEGEN,
DER VOLLKOMMENHEIT
VON LIEBE, WAHRHEIT UND RECHTSCHAFFENHEIT,
DEM EINEN UND EINZIGEN SEIN,
VEREINT MIT ALL DEN ERLEUCHTETEN SEELEN,
DIE UNSER IDEAL VERKRPERN,
UNSERE SEHNSUCHT NACH EINSSEIN1.

Ich ziehe Einssein der Einheit vor. Ersteres macht einen lebendigeren -, letzteres einen eher statischen Eindruck

Give love and receive love according to the capacity of your heart. Be truthful
according to the capacity of your insight and understanding. Behave upright
according to the capacity of heart, understanding and willpower.
Love, Hamony and Beauty belong to the heart. Invoking them, means aiming at the
highest ideals of our hearts. Yet humans are not alltogether beings of the heart and
nothing but the heart. We are equally beings of mind and beings of action. We
incorporate the realms of heart, mind and conduct. Accordingly our personalities are
at best built of love, truth (degree of understanding and insight) and behaviour
(degree of authenticity and personal integrity). The teaching of Hazrat Inayat Khan
subordinates human faculties more or less to the heart (though occasionally he is
asking for a balance of heart and mental plane).
This view is one-sided, everything is projected unto the heart. There is no balance.
Some might claim now: well, the heart is everything. This is true in an absolute sense
but this view is not helpful for humans on this plane, which is relativ. The absolute
sense is nice to play with, or it might be our most high ideal, yet it usually is not within
our reach. And ideals, which are not within our reach, risk frustration.
(One might say as an analogy: absolutely everything in creation is built of atoms,
which is true. Therefore we invoke loving atoms and refer to nothing but atoms and
the atom-goddess.)
We have to pick up people at the point, where they are, not at a point, we wished
them to be. Humans have heart, mind and action, not only heart, heart, heart. This
does not reflect mans living reality on this plane (alam al - nasut).
Hazrat Inayat Khan started and gave first growth to this one-sidedness, he was a
holy master. His being grasped the absolute and his eyes saw nothing but the
absolute heart. The warmth of Hazrat Inayat Khans personality changed everything
into love, harmony and beauty.
His son Pir Vilayat Inayat Khan added sharpedged understanding (mind) and action
(f. ex, the hope-project), which led to an attractive balance of a spirituality to come, a
spirituality, everybody could identify with. His credo was: what if Dare to think, that
something might be different as you thought it to be. His thinking did not accept
taboos.
The grandson Zia now goes back to Hazrat Inayat Khan, but more, he brings this
one-sidedness to full blossom. He somehow is an apostle of harmony, he idolizes
harmony and submits everything to harmony. His credo is: harmony. To reach this,
he teaches rules of everyday behaviour, which were written down by his grandfather,
to always think of- and keep harmony. Well, it is good to have guidelines, but dont
surrender to rules. I know somebody, who is trying very hard to follow this rules and
by doing this, he is losing all spontaneity. In psychotherapy such persons are called
forcible characters.
Adepts following this path consequently risk to experience disappointment and the
loss of spontaneity. Who can live up to an exaggerated heart-ideal, which only has a
certain degree of reality in a self-contained elitist surrounding? Warning: If you leave
the protected area you will have to face all kinds of disharmonic influences. So they
prefer to stay inside the glasshouse.
2

The International Sufiorder encloses more and more in a parallel-reality and risks to
end up as a tiny sect. Either it changes or it will end drying up.
Everybody has an ideal, but few have a master, even less a living master. Ourdays
no master can be our ideal. He or she may be a shining example of divine bliss or
perfection, an image, which stands for certain qualities, but a master himself should
not be subject / object of idealization. Not for me. We have to find our guidance
inside, in form of an attractive ideal, pulling us. With the unfolding of character and
personality in time, human ideals evolve and change. So it is advisable to invoke and
follow our ideals with full consciousness and willpower, to reach them in the end, and
by reaching, to overcome and drop them (and then finding a new, maybe more subtle
one). Note: if you dont love your ideal, drop it.
There are a few interesting and living reformist religious philosophies (theosophies)
like f. ex. the Bahai, Osho, the Inayatis or certain Christian groups with wide mental
horizons. Their problem is, they stick to a certain master instead of transcending him.
Though the Sufi Order emphasizes not to idolize Hazrat Inayat Khan, it is focussed
on his teachings and personality in a way, resulting in a static, fixed horizon. This
prevents interconnection to evolved spiritual groups, which have the same spiritual
ideal (unity within variety) for all humanity in mind. This is the reason for the
Sufiorders incapability to overcome its protected area, its isolation, and interconnect
with similar groups. The teaching around the Unity of religious Ideals of the Sufi
Order is f. ex. definitely compatible with the teachings of the Bahai about unity. Yet
being dependent upon and limited to specific masters both organizations are unable
of sensible interconnection. That is to say, the Message of our time unfortunately is
captivated by elitist groups inside specific and exclusive master-oriented sectarian
areas and is not: a message for everybody (without clinging to specific masters of
old), as it is supposed to be in modern time. The Sufi Order fails to evolve the next
step to make the message a true message of our time.
The teaching of unity (unity of creation, unity of religions) does not depend on -, and
has no need for a certain master or creed. It is self-sufficient and self-explaining. In
our time the consciousness of mankind is sufficient evolved to grasp this truth from
within on a transcendental level. It was not so 100 years ago.
With our birth we are exiled from unity and our final longing aims at unity. At certain
times we somehow feel to remember unity within. Unity is our final ideal. Whether we
are facing lower ideals at earlier times, or really small ideals, or big ideals, the final
goal is unity.
God is framed by humans within a concept of God and there are as well theories
and concepts around unity. Yet the unity to experience directly, to dive in, is an
innate matter, from source to goal. This unity is Presence. There is no unity outside
of Presence. Do you know a concept of Presence? There is none. It cannot be. Once
one makes a concept of Presence, one is already out of Presence. One can only BE
in Presence.
There have been and there are illuminated souls. Those of us following spiritual
ideals try to connect with these souls. They may be helpful, supporting and inspiring,
once we are able to rise and meet them at their levels of vibrations and energy. Yet
this is simply a help on the path, where a time comes, when a child will be walking
alone, without reaching out to go hand in hand with a parent.
3

But I digressed.

Trinity (Triunity) in religion and nature

Mans nature: Belly (impulses), Heart (Love) and Head (mind) - (Trinity by evolution)
Sufiorder: Love, Harmony and Beauty (focus on the heart)
Buddhism: Buddha (Truth), Dharma (compassion), Sangha (uprightness)
Hinduismus: Brahma (Creator), Vishnu (Sustainer), Shiva (Destroyer)
Judaism: Heart, Soul, Will
See http://www.menorah.org/trinity1.html

Christianity: Father (Good), Son (Love and Beauty), and Holy Spirit (Truth) --see http://www.ievolve.org/god-9-0-does-christianity-have-a-future-by-tilmann-haberer/

Balanced modern spirituality: Love, Truth and Uprightness. From love and truth
imagination springs up. Love should direct mind and willpower. From this emerge
uprightness and good action.
The parts of trinity emerge from one source. Yet the parts themselves govern each a
specific realm, which, in a relative sense are different to each other. To focus on only
one part of the three by invocation of three alike and exchangeable aspects does not
reflect the threefold human existence on this planet. It pretends a trinity, which merely
consists of different garments of one part, the heart: Love, Harmony and Beauty.
The true trinity is part of God and as well part of man. As above, so below.
Man is God in his limited aspect and God is man in his realized aspect (Hazrat Inayat
Khan). God is One (absolute) and God is three (relative). These three are deeply
rooted and ever active within the nature of mankind. To live a balanced life, to live a
balanced spirituality, they must be taken into consideration in everyday life and
especially by invoking the trinity of the One in prayer and worship.
Love, Harmony and Beauty do not reflect the divine Trinity as it is. They only reflect
one part of the Three.

Assad Splieth

Nuremberg, 11/2013
updated 03/2014

https://sites.google.com/site/whistleblowingsufis/

see the booklet: God 9.0