Welcoming You!
The purpose of the International Sufi Movement is to work towards unity, [the ideal of Universal Sufism and the Religion of the Heart]. Its main object is to bring humanity, divided as it is into so many different sections, closer together in the deeper understanding of life.
An open heart 开放的心
An Open Heart
开放的心
The word Sufi, according to Greek and Arabic etymologies, means "wisdom" for the one, and "purity" for the other. However, both concepts clearly suggest one and the same ideal. Wisdom is only there when the mind is purified from preconceived ideas, the burdens of dogma and an unrestful conscience. As to the origin of Sufism, one could say that it is also just as ancient as the concepts of wisdom and purity, which have always been the inspiration of devotional worship all down the ages. Sufism is not a cult nor is it a school of theology. Sufism is an open door, an attitude of truest sympathy towards all beliefs. As the essence of all religious ideals, Sufism has been appropriated by large cultural and religious streams during different periods in history, but without ever losing its own identity.
苏菲一词，据希腊语和阿语词源，既有“智慧”，也有“纯洁”的意思。然而，这两者表达的是一件事。当心中的成见、教条和良心被洁净之后，智慧才会产生。从苏菲起源而言，人们也可以认为苏菲是一种关于智慧和纯洁的古老概念，这一概念就是从古至今一以贯之的虔诚崇拜。苏菲既不是狂热的仪式也不是一个神学派别。苏菲是一扇敞开的大门，是一种对所有信仰真正赞赏的态度。作为所有宗教理念的本质，苏菲主义适当的融入进历史各个阶段产生的宗教和文明之中，不过苏菲主义并没有因此失去自身的特质。
When pronouncing the word Sufism, the 'ism' has a tendency to confine the understanding of wisdom, which is in truth beyond limitations and could never be identified with only one belief, although there are as many descriptions of wisdom as there are seekers on the path. Wisdom might perhaps be recognisable but can not be tangible nor, even less, subject to definition. Therefore, for the one who is truly wise there is only the reality of wisdom itself, beyond all speculative interpretations.
苏菲主义这个词中，“主义”一词有限制对智慧的理解的倾向，智慧实际上打破了各种限制，也不被某个教条所局限，尽管求道者在行道中会发现很多有关智慧的说明，事实上智慧只能被领悟而无法被实质性的触及，更不用说为之下定义了。因此，明智的人会发现智慧的实质本身打破了所有的思辨推理。
As soon as one attempts to define abstract concepts, one is taken away into the labyrinth of one's own thoughts which descend into speculative descriptions, and one builds up one's own illusions which, added to the many which one picks up, together with numerous impressions and influences, constitute our mind world. Then, when putting one's beliefs and understandings into words, these tend to deviate from the original ideas, which were themselves only arbitrary concepts, and it is the result of all this which is so often presented as being the one and only truth.
一旦人们试图去定义抽象的概念，就会陷入迷雾，并且他们自身的成见将会使他们落入思辨推理之中，然后他们将会为自己编织幻觉，在本性上增添很多东西，连同大量的印象和影响，组成自己的意识世界。然后，当人们将此由上环节而来信条和理解转化为文字，又会与那些原来的想法有些差别，这些信条和理解就会变得只剩武断的概念，这样人们就会认为自己所得到的就是唯一的真理。
For a Sufi, the diversity of religious names and forms are like veils covering the phenomena of the Spirit of Guidance manifested at all levels of evolution. This explains why one of the great ideals of the Sufi is the awakening of a broader outlook, with deeper insight into the tragic misunderstandings which divide earnest followers of various cultural and philosophical traditions.
对于苏菲而言，不同的宗教名目和形式就像一个面纱遮盖于体现在所有进化层面上灵性指导之上。这就可以解释为何苏菲的伟大视见之一就是拥有一种广大心量的觉悟，对于不幸的谬见有一种深刻的洞察，这种不幸的谬误使各种文化和哲学传统热诚的追随者产生分歧。
All religions are in their origin of Divine inspiration, but, like the image of water poured into different coloured glasses, as soon as Divine inspiration becomes formulated in human thought it acquires the image of one's thinking. We then call one religion Hinduism, another Buddhism, and still another Zoroastrianism, while others are called Judaism, Christianity, Islam, as well as many other religious denominations, known or unknown to the world at large.
所有宗教都源自神圣的灵感，但是，正如水倒进不同的容器就有不同的形状，一旦神圣的灵感开始为人类思想所表达，它就不可避免的带上其人的印记。我们为之命名为印度教、佛教，还有琐罗亚斯德教，此外还有犹太教、基督教、伊斯兰教，还有其他很多教派，知名的和不知名的。
A Sufi, by definition, is a religious soul whose nature is to be freed from imposed theories, and who is perfectly conscious that life is not necessarily just what one might think it to be. For a Sufi, life is not only lived at the level of physical experience, nor only at the levels of thought and feeling, but also, and most importantly, at a still higher level of consciousness where the self is no more a barrier separating reality from illusion. At this level of consciousness there are no limitations nor opposites, nor any place for dualistic speculation on the subject of the Divinity. When trying to explain God one only fashions an individual concept, limited to the size of one's own mind world.
苏菲，顾名思义，是指一个虔诚的灵魂，他的本性已经从假象之中解脱，他已经完美的意识到生命并非一定是如人所想的那样。对于苏菲而言，生命不仅仅只有物质层面，也不是只有思想和感觉的层面，更重要的是一种高层次的觉悟，在这种觉悟中，自我不再是个障碍从幻象中将真实区分出来。在这种觉悟状态中，没有局限和对立，也没有对神圣主题的二元化的推理。当试图解释神成为一种时尚和个体的概念，那么人们自身的意识世界就会被局限。
Another subject found in Sufi teachings is the alchemy of happiness, which, as we know from fairy tales, is the use of a magic formula to turn base metal into gold. This mystical legend symbolises so beautifully the fundamental principle of the Inner School of the Sufis, where deep consideration is offered to training the ego along a thorny path known as the art of personality, and where false identification and illusory aspirations are less of a hindrance in discovering the Divine Presence hidden as a pearl in one's heart. This requires constant efforts in forging the character into a living example of wisdom, so as to become a bringer of happiness to brothers and sisters of all beliefs.
在苏菲思想中可以发现另一个主题叫做“幸福点金术”，这个词我们知道来自于童话故事，使用一种神奇的秘方可以将物质转变为黄金。这种神秘的传说象征着苏菲内在学派美丽的基本原则，在其中自我得到训练沿着我们所知的个性的艺术的痛苦之路前进，在其中错误的分别和虚幻的愿景对于揭开蒙在心中的像珍宝一样的神圣存在的面纱，较少障碍。这就要求通过不断的努力将个人的品质打造成为一种活生生的智慧，以便将幸福带给各种信仰的兄弟姐妹们。
Happiness, which is a birthright, although we are not always conscious of that privilege, is only there to the extent that one becomes a source of happiness for others, through trying to appreciate the good in others, and overlooking that which disturbs when not in accord with one's own thinking; through trying to see the point of view of others, even though these might be contrary to one's own; and through trying to attune oneself to the rhythm of all those one meets, and in whose presence there might be a lesson to learn.
幸福，是一种与生俱来的权利，尽管我们不常意识到这种权利，在这个意义上，通过欣赏他人的美德，每个人都可以成为他人的幸福之源；当他人不符合自己的想法时，尝试去理解他人的立场，哪怕他人的立场与己相对立；尝试使自己与每一个见到的人相协调，这样我们就会发现有很多功课可学。
Hazrat Inayat Khan came to us with a message of Spiritual Liberty, revealing thereby the real nature of spirituality as inherent to liberty of thought and feeling. Another great teaching of our Master is the Unity of Religious Ideals, which implies being liberated from such feelings as 'my religion' as opposed to 'your religion.' The religion of our time is destined to be the religion of the heart, and since there are many hearts, there are just as many religious ideals springing forth from one and the same source, wherein wisdom and purity prevail. When the doors of the temple of the heart are open, humility awakens upon finding oneself face to face with the living God within.
哈兹拉特因纳雅堪给我们带来灵性自由的讯息，揭示了灵性的真实状态乃是思想和情感的自由，此自由是本有的。大筛海给我们带来的另一个讯息是所有宗教理念的融合，这意味着我们将不再区分这是“你的宗教”那是“我的宗教”。当代的宗教必然是心的宗教，有多少心，就有多少种宗教理念，它们都是来自于同一个源流，在其中有智慧和纯洁。当心之寺庙的大门敞开，就会谦卑的醒悟发现自己在神之中已直面永生之神。
The message of Love, Harmony and Beauty is like a Divine stream of spiritual evolution flowing onwards throughout our daily lives, and this awakening to purity and wisdom is the true essence of all that is understood by the term 'Sufi.'
这爱、和谐和美妙之讯息就像灵性进化的神圣的溪流贯穿我们日常的生活推动着我们前进，纯洁和智慧是万有的本质，这些是对于术语“苏菲”的理解。
Ten Sufi Thoughts
Ten Sufi Thoughts
These comprise all the important subjects with which the inner life of man is concerned:
One: There is one God, the Eternal, the Only Being; none else exists save God.
Two: There is one Master, the Guiding Spirit of all souls, who constantly leads all followers towards the light.
Three: There is one Holy Book, the sacred manuscript of nature, which truly enlightens all readers.
Four: There is one Religion, the unswerving progress in the right direction towards the ideal, which fulfills the life's purpose of every soul.
Five: There is one Law, the law of Reciprocity, which can be observed by a selfless conscience together with a sense of awakened justice.
Six: There is one human Brotherhood, the Brotherhood and Sisterhood which unites the children of earth indiscriminately in the Fatherhood of God.
Seven: There is one Moral Principle, the love which springs forth from self-denial, and blooms in deeds of beneficence.
Eight: There is one Object of Praise, the beauty which uplifts the heart of its worshipper through all aspects from the seen to the unseen.
Nine: There is one Truth, the true knowledge of our being within and without which is the essence of all wisdom.
Ten: There is one Path, the annihilation of the false ego in the real, which raises the mortal to immortality and in which resides all perfection.
十条苏菲信念
穆希德印纳雅堪
一 永恒，独存者即唯一真主，独一至大。
二 不断将追随者引致光明者，即是唯一导师，能引领所有灵魂。
三 自性的神圣手稿，即是唯一圣经，即唯一能启迪阅读者的经典。
四 能正确直接的达到完美的正途即是唯一的宗教，能使每个灵魂完美的达到生命目的。
五 唯一的律法即平等互惠，需要通过无我及与万物平等的见地而遵守。
六 唯一手足之情即全人类兄友弟恭，即以大地之子的身份平等的置于上帝的父爱之中。
七 只有一种道德原则，即无我中流溢出的爱，籍由慈悲行动而弥笃。（弥笃 读音:mídǔ 可以理解为坚定不移）
八 只有一种美妙的崇拜仪式， 即通过可见至不可见的所有层面提升心的臣服程度。
九 只有一个真理，即认识自我是所有智慧的本质。
十 只有一条道路，在实相中泯灭自我，可将人提升至无死及安住于完美。
Murshid Hidayat Inayat-Khan
Murshid Hidayat Inayat-Khan
国际苏菲运动主席希达雅特因纳雅堪简介
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 great-great grandfather was Tipu Sultan, the 'Tiger of Mysore', last Supreme Potentate of All India, whose palace on the fortified island of Sering Pathan was guarded by living tigers. The great Sultan's principle, in resisting the English conquerors to the death, was, 'Better to live one day as a tiger than one year as a sheep'. The Sultan's citadel was destroyed in a historic battle, and one of his sons was killed in the mutiny of 1857, leaving a daughter, the Princess of Mysore, who was miraculously saved and raised in secret within the precincts of what used to be the citadel. Later she became the bride of India's most famous singer and musician, Mula Bux, who was universally known as 'The Morning Star of the East' and was raised to the rank of princehood by the ruling Raja.
希达雅特因纳雅堪，印度音乐家和神秘家哈兹拉特因纳雅堪及皮拉尼安美娜贝仙的儿子，出生在新墨西哥州阿尔伯克基城一个显赫的家族中。希达雅特的曾祖父，是著名的铁普苏丹，号称迈索尔之虎，是全印最后一位土邦王公，他的宫殿位于一座被强悍的阿富汗人及一群老虎护卫的岛上。这位伟大苏丹，宁为玉碎不为瓦全，在抵抗英国人侵略时牺牲，苏丹的堡垒在一场著名的战役中被攻破，他的儿子也在1857年的反英活动中被杀，留下一个女儿，迈索尔的公主，她奇迹般的在灭族惨案中生还并在宫殿的废墟里长大。后来她成为印度最著名的音乐家和歌手，穆拉布克斯的新娘，他以“东方的晨星”而著称，并被授予王公的待遇。
Mula Bux founded the first Academy of Music in India, and also invented the music notation system bearing his name. He restored the fundamentals of Indian classical traditions in all fields of music, and in so doing received rewards and recognition from monarchs all over India. The first royal child to be born from his union with the Princess of Mysore was a daughter called Khatidja, who later became the mother of Inayat Khan.
穆拉布克斯创建了印度第一所音乐学院，并且发明了一套以他的名字命名的音乐符号。他复兴了印度古典传统音乐，因此受到印度各王公的欢迎和赏识。他与迈索尔公主所生的第一个女儿叫做卡提达，就是因纳雅堪的母亲。
Professor Inayat Khan was also the greatest singer, vina player and composer in his time, and was crowned as 'Tansen' at the courts of the Nizam of Hyderabad, Mir Maheboob Ali Khan, known as the 'Saintly King'. It was this great Nizam who granted Hidayat's father all the necessary help in breathing new life into India's most sacred music and propagating it across India. Professor Inayat Khan was also the author of several books on Indian music, in particular Minca-I-Musicar, in which several songs of the author's own composition are published in the Mula Bux notation. Another ancestor of Hidayat's was Saint Jumma Shah from Punjab, whose holy tomb near Lahore is still visited by numerous pilgrims in homage and gratitude for the inspiration which radiates from his shrine. It is from this sacred spot that Hazrat Inayat Khan started out in 1901 on his musical travels, in the course of which he was royally welcomed by Maharajas and Nawabs all over India.
因纳雅堪教授也是一位伟大的歌手，维纳琴专家和作曲家，并被海德拉巴的尼匝姆王赐予“Tansen”的称号，尼匝姆王被誉为圣王。尼匝姆王赐予因纳雅堪一切所需帮助他复兴印度传统音乐并在全印搜集这类音乐。因纳雅堪教授也是若干印度音乐书的作者，特别是Minca-I-Musicar，里面很多乐章都是以穆拉布克斯乐符标注的。希达雅特的另一系祖先可以追溯到旁遮普的圣居玛沙，他靠近拉合尔的坟墓迄今仍是许多朝圣者来寻求宗教灵感的圣地。1910年因纳雅堪也正是从此地开始他的玄妙之旅，在这里他被迎以圣者之礼。
Hidayat's father was also the first Indian musician to introduce Indian classical music to the Western world. He landed in America in 1910, after which he gave concerts of Indian music all over the world. His music was deeply appreciated by the Tsar of Russia, in whose palace he met Count Tolstoy and the famous Russian composer Scriabin. Later concerts were organized in Paris by Lucien Guitry, father of Sacha Guitry, and it was also in Paris that he became acquainted with Claude Debussy, to whom many of his own melodies were given, some of which were used in his scores. 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.
希达雅特的父亲因纳雅堪，是第一位向西方介绍印度古典音乐的音乐家。1910年他抵达美国，稍后他在全世界巡回表演印度音乐。他的音乐受到俄国沙皇的赞誉，在沙皇的宫殿，因纳雅堪与作家托尔斯泰及作曲家斯科瑞亚宾结识。后来吕西安帮助他在巴黎举行了演奏会，吕西安是莎夏的父亲。也就是在巴黎因纳雅堪结识了德彪西，后者给了他很多乐章，其中一些因纳雅堪融进自己的演奏之中。一次大战的时候，因纳雅堪住在伦敦，就是此时的1917年，希达雅特出生了，他是因纳雅堪家里的第三个，事实上是第四个孩子。1919年，希达雅特随家里迁往欧陆，住在巴黎郊区的苏荷斯纳，一个叫做法载勒曼兹尔（福佑之屋）的大宅子里。希达雅特童话一般的童年，被父亲因纳雅堪的显著灵性氛围、母亲的爱以及络绎不绝的来访者所环绕，学习音乐和苏菲这一对双生学问。不幸的是，这种童话般的生活在哈兹拉特因纳雅堪去世时结束了，那年是1927年，因纳雅堪45岁，而希达雅特年方10岁。
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.
正因为他的家庭，希达雅特生活在东方音乐的摇篮中。而且，他试图将这种音乐以西方的交响乐形式表现出来。他的西方音乐生涯开始于巴黎的lecole中心，师从辛舍莫先生学习小提琴演奏，同时向纳迪雅先生学习音乐创作，著名的音乐家迪兰埃里克仙则教授他管弦乐。后来他在弦乐四重奏乐团学习，这个乐团是伟大的音乐家Toon Verheij在荷兰创建的。
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, among them La Monotonia Op. 13 for strings - Ghandi Symphony Op. 25 - Zikar Symphony with organ Op. 26 - Message Symphony with organ Op. 30 - Virginia Symphonic Poem Op. 44 - Concerto for strings Op 38 - Quartet for Strings Op. 45 - and a number of choral pieces including Chanson Exotique, Awake for Morning, and 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.
希达雅特早年是Dieulefi音乐学院的教授，后来他管理着荷兰哈勒姆的一个乐团。他创作了很多乐章填以苏菲诗歌，多次在国际场合演出。他也是欧洲作曲家协会的创办者，他的音乐常被用在广播中，并且由荷兰的Panta Rhei代理。
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 divides his time between Holland and Germany, and travels extensively, giving classes and lectures on Sufism.
1988年，希达雅特因纳雅堪开始在国际苏菲运动中扮演重要角色，他成为这个道统的大筛海。他时常在荷兰与德国之间穿梭，也经常在世界各地开办苏菲课程或给予苏菲学理的演讲。
The Mysticism of Sound and Music
The Mysticism of Sound and Music
by Hazrat Inayat Khan
声音与音乐的神秘学
哈兹拉特•伊那亚特•可汗
Prologue
序言
I gave up my music because I had received from it all that I had to receive. To serve God one must sacrifice what is dearest to one; and so I sacrificed my music.
我捨弃了我的音乐，因为我已经从它那里得到了全部我必须得到的。为了侍奉神，一个人必须牺牲最珍贵之事物；我牺牲了我的音乐，它是对我而言最珍贵之事物。
I had composed songs; I sang and played the vina; and practicing this music I arrived at a stage where I touched the Music of the Spheres. Then every soul became for me a musical note, and all life became music. Inspired by it I spoke to the people, and those who were attracted by my words listened to them instead of listening to my songs.
我曾经谱写了许多歌曲，我曾歌唱，也曾弹奏维纳琴。通过实践这些音乐，我到达了一个阶段，在那里碰触到了天体音乐。因此对我来说，每一个灵魂都变成了一个音符，整个生命变成了音乐。被它所激励，我向人们讲话，那些被我的话语所吸引的人，聆听到了它们，不再是听我的歌。
Now, if I do anything, it is to tune souls instead of instruments; to harmonize people instead of notes. If there is anything in my philosophy, it is the law of harmony: that one must put oneself in harmony with oneself and with others.
现在，无论我做什么事情，不再是在调整乐器，而是调整灵魂，不再是谐和乐符，而是谐和人们。如果在我的哲学中有任何东西，它就是和谐的律则：一个人必须把他自己与他自己和其他者置入和谐之中。
I have found in every word a certain musical value, a melody in every thought, harmony in every feeling; and I have tried to interpret the same thing, with clear and simple words, to those who used to listen to my music.
在每一个词中，我已经找到了某种音乐的品质，在每一个思想中找到了旋律，在每一个情感中找到了和谐，并且，我尝试以清晰与简单的语言，对那些习惯于听我音乐的人们，解释相同的事物。
I played the vina until my heart turned into this very instrument; then I offered this instrument to the divine Musician, the only musician existing. Since then I have become His flute; and when He chooses, He plays His music. The people give me credit for this music, which in reality is not due to me but to the Musician Who plays on His own instrument.
我演奏维纳琴，直到我的心变成了相同的乐器。这样，我把这个乐器献给神性的乐师，那唯一存在的乐师。从那时起，我已经变成了祂的笛子，当祂选用时祂就演奏祂的音乐。人们因为这音乐，而给我声誉，而那音乐，实质上，不应归于我，而当归之于演奏祂自己的乐器的乐师。
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