sufi reiki

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SUFI REIKIMaster 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 includin Rudi! "ko #uwono! "dys Susanto !

$ikam! Rachmat $anafi! %di Setiawan!%ndry ! and others.

Sufi Reiki is a Reiki that accesses Sufistic enery by the

moment method. &his enery may be different from the reiki

'sui enery but as far as I m concerned the difference is

somethin that is felt indi(idually and it is not for me to

describe the differences. &he aim of the enery howe(er is to

enable the practitioner of Sufi Reiki to become a spiritually

enlihtened person who is also able to do healin forhim)herself as well as for others.

Sufi Reiki has * le(els followed by the band attunements.

&he 'sui Reiki symbols may be used after the second

attunements ! howe(er many Sufi Reiki Masters do not use any

symbols. It is hoped that when the Sufi Reiki practitioner has

completed the * le(els of attunement that all the chakras are

well e+panded and the enery fields are clean and there are noblocks .&he eo should be less and is replaced by a heihtened



awareness and this is manifested as patience! calmness and a

reater wisdom in handlin life situations. %t this stae! the

hiher attunements are taken! that is! the ,and attunements.

&he ,and attunements are e-ui(alent to what is known as

Shin hi for other Reiki types..&he ,and attunements result

in a hiher enery le(el in terms of -uality and -uantity. &he

bands are actually unlimited! and they open the upper chakra

le(els that are also unlimited. &he purpose of the band

attunements is to enable the practitioner to achie(e a spiritual

awareness that comes from the /undalini enery enterin the

crown chakra.

0hether or not these aims are achie(ed depends entirely on

the capacity and efforts of the practitioner and ob(iously two

practitioners who ha(e been attuned to the same band le(els

may e+hibit (ery different derees of awareness! which would

mean that the band le(els do not indicate a persons spiritual

de(elopment.

&he practitioners who ha(e achie(ed *23 band are allowed

to attune others! althouh those who are aware and understand

the moment method can self attune themsel(es without the aid

of a Master. It oes without sayin that in the moment

method! the le(el reached by the attunee is not limited by the

le(el attained by the attuner and it is (ery likely an attunee will

achie(e a hiher le(el of spiritual awareness than the attuner.

&his e+planation was prepared with the help of an e+planation

on the Indonesian Reiki Sufi website that was created by %ndy

copyriht4 reikisufi5335 %ll left reser(ed

web desin by %ndy



0eb address6

http6))www.reikisufi.uni.cc)

prepared by Suriya 7sman.



Sufi Meditation

Meditation

From 8ol. ! :o. 5

0hen we hear or think of meditation! we commonly imaine a practice

where one sits in a -uiet place in a peaceful state of mind. &he oals of

meditation that come immediately are likewise (ery eneral6 to free ones

self from the hea(y burden of e(eryday li(in; to et in touch with ones

true self! whate(er that may be. &his common understandin 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 positi(e practice! but is not what

Sufism has in mind.

In Sufism! the law of meditation follows the essential rule of selfdisco(ery! and that is when a seeker is attracted and attuned towards

the <i(ine! %llah! all of his or her meditati(e eneries are concentratedand focused towards %llah. 7ne will find peacefulness and freedom in

Sufism meditation! but this is not its only oal. Instead! the oal is to ainthe knowlede that enables one to understand %llah! the <i(ine! the %ll

/nowin! %ll "mbracin! Merciful and ompassionate. Meditation in Sufismin(ol(es se(eral steps; one must collect his or her eneries from the

outside world and radually learn to focus them in the center of theheart. &o find this point in the heart is essential as not many are aware

of the e+istence of this center! and not any point in the heart will take

one to this fa(ourable destination. &his is the point where hea(en 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 lo(e and di(ine inspiration! and the heart does not

falsify that which it sees.

0e all are different! and so we ha(e different attractions towards

different directions of the outside world. &here are many wa(es that

connect us to the outer world surroundin us! that allow communication

between the indi(idual and the outer world. 0e are attracted and busy

with our work! our daily routines! our families! and our immediate

en(ironment. In these interactions! we recei(e eneries! we e+chane

eneries! and thus we also lose eneries. &hrouh our constant interaction

with the celestial wa(es around us! the rays of the sun! the



electromanetic wa(es of the ala+ies! and more! we are part of a

continuity always e+chanin enery and information.

In Sufi meditation! a seeker will learn how to take hold of his or her

eneries from all these lines of communication and collect them from theoutside to direct them to the center of the heart. &his process is truly

an esoteric one! and! as such! is not open to the marketplace of reliion;

and for ood reason! it was ne(er meant for public appeal. Sufis ha(e

uarded all these steps! keepin them hidden from the hands of others

who would ine(itably 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 seekin is indeed Sufism! and not somethin that merely claims

the name of Sufism.

%s we row into adulthood we also row more and more intimatelyac-uainted with the outside world! to the point that the outside world

becomes more familiar to us than our own bein. Many chains ofattractions pull us in different directions! lea(in us with the sense of

bein torn apart. 0e become less and less aware of oursel(es! of our ownbein.

In Sufi Meditation! the first step that one takes is to become

ac-uainted with and aware of ones self! of the bein within. 0ithoutfindin that central point within yourself! you will not be able to become a

center to recei(e! and there can be no substitute for the actuality of the

center of ones bein. #et! this is not enouh. ,ecomin a center to

recei(e does not suffice for the pursuit of the understandin of Sufism!

for a Sufi does not seek to become a center open to recei(in e(erythin.

Instead! the Sufi seek attunements for recei(in selected wa(es; in this

case! spiritual or <i(ine enery.

I usually i(e a simple e+ercise so seekers may see if they are as familiar

with their own bein! e(en their physical beins! as they are with the

outside world! of other beins and thins. 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 ha(e looked in the mirror to reassure themsel(es of their e+istence.

7f 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 ownfaces. It takes a little loner for some of us! and many are simply unable

to see themsel(es this way! throuh a mental imae of what is so



seeminly familiar. 0e learn that we are not as familiar with our own

beins as we thouht we were! and also that it may take us a while to

ather our enery and become concentrated and focused! e(en upon the

familiar.

ollectin your enery is essential to spiritual practice but is not always

easy. 7nly a &eacher can uide you towards such a simple yet impossible

journey.

In the practice of Sufism! you should be able to concentrate your

eneries and try to be present at heart! as the Prophet =swa> said6 your

Salat! your Prayer! re-uires your presence in your heart. ,ein present in

your heart is the first step of meditation! collectin your own enery

from without and concentratin it within.

&hus! in meditation you learn how to take back your eneries from the

outside! and collect and concentrate them towards a point in your heart.%nd you must remember nothin is fruitful unless uided by a teacher!

and not just any kind of teacher.

&he ne+t step of meditation or the second le(el is a journey from theself to the inner heart. &his journey or le(el of meditation beins from

your self! or your physical bein! and is directed towards your inner self.In other words! you collect and ather your eneries from the outer self!

towards your bein! and then direct your concentrated enery direct

them towards your heart. It is there where you will be able to witness

<i(ine inspiration! as stated in the ?uran6 the heart does not falsify

that which it sees.

&his step is easier! for concentratin in your heart and directin your

eneries towards the center of your heart is easier than reclaimin and

collectin your eneries from the outside world into which they ha(e been

dispersed. Many spiritual seekers may stop at the first le(el! the step of

atherin from outside their own eneries. 7thers may et halfway!

atherin their eneries from one place but then redirectin them

outwards toward some other! e+ternal locus.

Meditation has le(els and staes. 7ne needs a uide to be able to take

the steps of meditation. &he potentiality! desires! demands! andattractions of a seeker will determine the teacher that he or she will find

alon the way. %s like attracts like! and the birds of the same feathers



fly toether! you will find your own uide. If your uide will not take you

to a spiritual and di(ine destination! then you may need to undertake

purification to purify your desires and demands.

If you are searchin for <i(inity! remember that the <i(ine inspirationand re(elation will ascend to the heart of the most pure; as the ?uran

reads6 the ,ook uides the pure ones. #ou must take the step toward your

own bein; searchin within the e+ternal world will not take you to any

understandin of the <i(ine! but instead will take you to the marketplace

of reliion and to its participants.

0hen relyin on meditation! you need to always remember the oal of

such meditation. Rela+ation is a different oal than <i(ine inspiration.

&he latter re-uires a different intention! a readiness! de(otion! andinspiration.

Rely on %llah! as ultimately it is the <i(ine who uides one towards<i(inity.



Sufi Reiki Symbols

%lif symbol6

=(ertical line>

%lif@lam@lam@ha symbol6



Four Healing Energies

=From the ,ooklet $ealin> by Pir 8ilayat Inayat /han

&he Sufis reconiAe four different forces that are combined in healin.7ne is called Muid. ItBs a kind of resilience. If weBre walkin in the forest

and mo(e a branch of a tree! it will o back to its initial state unless weB(e

damaed it. &he rain forests will row aain. Many species will die! but

there will be other species. &here is that basic resilience! an ability of

nature to self@oraniAe itself! of the body to self@oraniAe itself.

&he electromanetic field is the template in which the body is

confiured! the cells of the body. %ctually the aura of liht is a template

in which the electromanetic field is confiured. 0e can e(en reach ale(el of reality beyond liht. &he liht we normally e+perience is only a

sli(er of the reality of liht. ItBs only one dimension of liht. &here aremany dimensions of liht. "(entually we will learn to heal with liht.

7ur immune system represents the resilience of our physical body. If it is

impaired! it is somehow linked with our self@imae. ancer is a (ery clearcase where the immune system has collapsed! or isnBt effecti(e enouh

because of a bad transcription from the <:% to the R:% by the enAymesthat operate these transcriptions. ItBs like makin a mistake on the

typewriter or computer6 bad transcription. Somehow itBs linked; somehowitBs not functionin properly because our whole sense of who we are has

somehow been impaired by the rossness of our ci(iliAation. ItBs damain

to our soul.

I remember <r. <a(id ,ohm sayin one day! C,e not surprised at a chane

of a sense of meaninfulness.C %ll of a sudden we see somethin we hadnBt

seen before. %ll of a sudden the penny drops! and that immediately altersthe circuits in our brain. %ctually it alters our whole body. :ow weBre (ery

clear about the mind)body a+is! but thatBs not the only element.

&he second power! Muhyi! is the power that emeres from within

recurrently! because the 'ni(erse is continually reborn! and we are

continually reborn. &hat means we ha(e to do away with the tarnished!

jaed ends of oursel(es in order to in(ite the new. If we keep on

identifyin with what we always ha(e been! then there is no hope for us.

&hen we ha(e to i(e up. &hat is Fana.



7nce Pir@o@Murshid Inayat /han was asked for healin by a (ery sick

mureed. My father came into the room and said! C#ou asked me to come

and heal you. %re you prepared to do what I ask you to doDC &he mureed

said! C#es.C Pir@o@Murshid said! CEet up and weBll ha(e a walk. IBll come

back in ten minutes and weBll ha(e a walk.C C7h but Pir@o@Murshid! I canBtwalk.C C <o what I sayC Sure enouh! he was cured. Self@imae! mind o(er

body.

In the case of cancer! there is difficulty in diestin the social

en(ironmental circumstances! difficulty in diestin them! bad replication!

and resistance to dealin with thins because they are just too difficult.

Stress i(es us strenth. 7(erstress is not ood but we can push

oursel(es up to a point. 0ith the power ained by doin that we can pushoursel(es a little bit further. IBm e(idence of that because IBm 1 now.IB(e pushed myself all my life. <onBt o(erdo it! but up to a certain point!

push.

&he third force is called $ayy! which is the kind of force that you finde(erywhere. Gike in a bi store! there is a lot of enery flyin about.

&hatBs $ayy. ItBs e(erywhere; itBs the force that mo(es the stars! andplanets! and ala+ies. ItBs a (ery tanible force! but we can only take so

much. &hatBs why we et so depleted if we stay too lon in a store. Husto in -uickly and run away. ollect all that enery and we et indiestion.

&hatBs $ayy! it works centrifually and centripedally.

&here was a prince that was condemned by his father for unfounded

reasons. $e was supposed to be killed! but the policeman couldnBt do it. $e

let the prince o. Finally the prince became a sanyassin! and sat in the

arden of the palace. From the moment he sat in the arden! e(erythin

started to flourish. &he sense that where(er you o thins flourish is

$ayy. ItBs the kind of enery we i(e to people! or to flowers. 0atch

them flower. Imaine a bud! and the bud opens up and starts unfurlin.

&hat is the power that makes the potential of people unfurl in their

personality. ItBs a wonderful power.

&he fourth is ?uddus! a power that descends like lihtenin. 0e ha(e the

impression it descends throuh the top of our head and shatters us

totally. It is called the -uickenin of the $oly Spirit6 ?uddus. /adosh inthe $ebrew lanuae.Sanctus! a feelin of holiness! other worldliness.

&his is the challene6 how are we able to maintain that sense of



sacredness without becomin an ascetic! riht in the middle of the worldD

$ow can we do thatD &hatBs the challene of our time.



Meditation on the Reiki Healing Principles.

&he Fi(e Precepts

&he Hapanese lanuae is one of the picture lanuaes. Since thecharacters are actually picture representations of concepts or thins!

there can be many word interpretations of the same characters or

combinations of characters. Somewhere in each lanuae interpretation is

the essence of the representation and its meanin.

&hat is why there are many translations) interpretations of the precepts

or principles! beinnin riht here with the name of them. Some Masters

call these Spiritual Precepts; some call them the Reiki $ealin Principles.

'sui called them the Fi(e Precepts. % calliraphy used by 'sui hasrecently been disco(ered. &his translation is in bold. I will i(e the

translation used by &akata in bold italics. &he translations I like and usefollows in reular print. I also outline how I interpret and e+perience the

precepts in my life. &oday. 'nderstandin e(ol(es and deepens withpractice.

&he order of the precepts is different from different sources. 'sui

listed them as6

1. &oday! feel no aner. =Hust for &oday! I will let o of%ner>

5. $a(e no worries. =Hust for &oday! I will let o of 0orry>

*. Feel ratitude. =Hust for &oday! I will i(e thanks

for my many ,lessins>

. Show dilience in your =Hust for &oday! I will do my work

honestly> undertakins.

J. &reat others with kindness. Hust for &oday! I will be kind to my:eihbour %nd e(ery li(in bein

&hese Precepts are a part of the story of 'suiBs journey! a part of his

learnin about physical and spiritual healin. In this part of the story we

find him in the bearBs camp! after se(eral years of healin work with

the bears. $e speaks to one of the first bears he healed and helped

to et a new name and job in order to start a new life. 'sui finds out that

the bear has returned to his old way of life e(en thouh his physical

ailment remains healed. 'sui canBt understand why. &he bear e+plainsthat he didnBt like reular work; it was repetiti(e and hard and didnBt pay



much. ,ein was easier and more to his taste. 'sui is confused and hurt

and oes back to his hut to meditate! askin for understandin.

'sui realiAed he made a monumental assumption that the bears were

only bears because they were physically handicapped or ill. $e thouhtthat if they were physically healed! they would automatically want to lead

a better life the life of an honourable citiAen! ha(in a reular job! payin

ta+es and all that. $e found out otherwise. 'sui found that e(en when

physically well! the bearBs basic (alue system differed from 'suiBs own

and that the (alue system didnBt automatically heal and row the way 'sui

thouht it would! or should namely by becomin conruent with his.

'sui remembered back to time he became a monk. $e applied to

monastery after monastery! e+plainin that he wanted to study thephenomena of physical healin. %nd time after time was told that spiritual

healin was the most important. $eal the spirit and the body will follow.

7ne thin 'sui disco(ered was the both aspects were e-ually important!both physical and spiritual healin. %nd an intellectual understandin

would also be useful! brinin the mind and emotions into the e-uation.

'sui then came up with fi(e spiritual healin principles that a person can

practice and li(e each day! brinin healin to all areas of life. %s he

thouht throuh each one! he understood some thins about the way he

was li(in his life! about his own riht work in the world.

'sui understood that he was offerin a ift to people who hadnBt really

asked for it. $e understood that his aenda! his unspoken barain! was to

impose his beliefs and (alue system on the bears instead of honourin

their way of life as it was. &his was not an honest e+chane. $e was

comin from a place of knowin or bein better than in his own mind.

$ere he understood that his riht work was teachin people who want to

learn how to heal themsel(es and each other! not healin people whodidnBt really want to be healed! or tryin to chane their way of li(in and

bein.



%nd so he left the bearBs community and became aain what he started

out as a teacher. &his time he is a teacher of Reiki. $e is teachin a

system of healin that anyone who wants to can learn to heal themsel(es

and each other. $e thanked the bears all for the lessons and thelearnin! for truly bein his teacher. $e honours them and their interity

and himself and his interity. %nd he mo(es on.

1. &oday! feel no aner. Hust for today! do not aner. Hust for today!

I release all aner.

&his one is about e+pectations and control and bein human. %t e(ery

minute! we ha(e free choice in our li(es. 0e can decide to o this way or

that! do this thin or not. 0e ha(e choice about our actions and

reactions.

0hen we feel aner! it is most often connected to the words rihteous

and frustrated. I am holdin an e+pectation that was not met! either

consciously or unconsciously. If it is a rihteous aner! then someone has

not met an e+pectation that I assumed was a moral or ethical uide for

both of us. Frustrated is usually about e+pectations based on an

areement or contract! conscious) spoken or not.

%s I ha(e worked with this principle! IB(e found that a lot of my contracts

were actually unspoken barains. I do this for you and I just know you will

do that for me. IB(e come to be wary of unspoken barains and am muchbetter at spottin them comin either way! either from me to another or

form another to me. I am also better at makin clear contracts! (oicin



my e+pectations instead of assumin the other person knows what I want

and is both capable of and willin to pro(ide it.

In any case! I ha(e a choice about what to do with my aner. I can feel it!

acknowlede it and release it so I can speak clearly to the person aboutwhat I am feelin and why. &his way! I can possibly et some clear

information that I can use as a basis for a decision on the subject! or the

future direction of our relationship. 7r I can keep my aner! let it

smoulder! let it fuel resentment and misunderstandin! let it cloud the

rest of my feelins and actions for howe(er lon it takes to o away! or to

e+plode and affect whome(er happens to be in the way. It is totally my

choice.

So! it is 7/ to feel aner. &hat is just a sinal to say that somethin isout of order and needs my attention. I treat aner like an acid. Since Iam the one e+periencin it! it can burn me first! especially if I do not

handle it carefully. If I am actin from aner! I am probably not makinclear choices. #ou lea(e me no other choice is usually a warnin thouht

for me. If I hear this in my mind6 IBam sure of at least two thins. Firstthat I am anry and second that this is not a true statement. I always

ha(e choices. I just may not like them. I do need to e+amine them!thouh.

I find it helpful to use Reiki to support li(in this principle. I imaine

myself and my relationship to the person)situation I am ha(in difficulty

with as if it were a holoram in my hand. I surround this imae with Reiki!

ask for wisdom and enlihtenment on the situation and the ability to

recei(e and act on these with race; say my fori(eness and release

affirmations; acti(ate the di(ine within myself and within the situation;

ask for the hihest possible solution =it will come if I ask for it>; and let

some time pass before I act on any situation I am anry about.

5. $a(e no worries. Hust for today! do not worry. Hust for today! I

release all worry.

&his one is about trust. Hust for today! I trust in the 'ni(erse to pro(ide

me with all that I need! just as it pro(ides me with the air that I breathe.I trust that the di(ine is at work in myself and in each situation for the

hihest ood of all concerned. I release my need to direct the process or



to control the outcome. I honour the path of e(ery li(in thin! includin

my own. I simply bless the di(ine within each person and situation! ask for

and accept all blessins set in store for me! lessons included! e(en those I

donBt think I want or need! or understand yet. I trust that they are a part

of a reater picture that the 'ni(erse desins! incorporatin my decisionsand choices alon with e(eryone elseBs. I trust that the 'ni(erse is

unfoldin as it should.

% Reiki Master named Paul Mitchell tauht me a lot about this principle in

an %ikido workshop. 0e were workin with swords. % lot of the ladies

were flinchin. &hey were worried that they would either et hit

themsel(es! or that they miht inflict pain on another. Paul was tryin to

teach us all that we can take care of oursel(es if we choose to. $e said!

K0hether you flinch or whether you donBt flinch! the result is the same.LSo! donBt flinch as $e meant for usto keep our eyes open and our witsabout us; to practice takin care of oursel(es as we were tauht in this

e+ercise and to trust that others can and will take care of themsel(es ifwe let them. %ctually the best ift we can i(e another person is our

conscious attention and our best shot; a ood thin to remember in thehelpin professions.

I ha(e otten hit with somethin simply because I refused to look at the

situation and make a clear choice about what to do. %nd all the times Iha(e ended up hurtin another because I was tryin to take care of them

or fi+ thins for them instead of just bein present! encourain them to

take care of themsel(es and do their own healin. 0hen I come from a

place of openness! I can choose how to take care of myself. I can release

all worry and any flinchin.

&wo affirmations follow that I use to help me release both aner and

worry! adapted from atherine Ponder@ &he <ynamic Gaws of Prosperity .

I fori(e and release absolutely e(eryone and e(erythin in my life that

can possibly need fori(eness and release! includin myself! in body mind

and spirit! in life! work and surroundins! in all time space and dimension. I

am free and you are free. I release you in lo(e and fill these spaces with

unconditional lo(e.

I bless you and I bless you for the oodness of Eod that is at work in andthrouh you as it is in and throuh me. I claim for you as I claim for

myself that the oodness of Eod is all that e+ists in this situation and all



else is now and fore(ermore dissol(ed. I am free and you are free. I

release you in lo(e and fill these spaces with unconditional lo(e.

*. Feel ratitude. Show ratitude to e(ery li(in thin. I shall show

ratitude for all my many blessins! or! I shall li(e an attitude of

ratitude.

Eratitude sinals acceptance. &his works on all le(els and for all kinds of

blessins! includin life lessons. I ha(e this theory I call spiral up or spiral

down. :othin stays static and a body in motion tends to stay in motion in

the same eneral direction. If I am i(in my attention to my ratitude!

then I am not a(ailable to run my control dramas! or emphasiAe the thinsor situation that ha(e not met my standards or e+pectations. If I amusin my enery to say thank you! and perhaps addin what else I miht

like! then I am not usin my enery to complain! be resentful or find morethins that are wron.

If I am rateful for the blessins I recei(e the 'ni(erse will i(e me

more. If I am unrateful or inore them! the 'ni(erse will say! ShedoesnBt want any ood so weBll i(e it to somebody else! somebody with

more ratitude! more enthusiasm.

So I make sure I thank the 'ni(erse for all my many blessins! especially

the small ones. If I lo(e and cherish the small ones! isnBt the 'ni(erse

more likely to trust me with the bi onesD If I am unrateful or obli(ious

to my small blessins! will the 'ni(erse want to i(e me more of what I am

inorin or takin for rantedD

%nother le(el is6 I cannot chane somethin I do not own. So! a friend

may i(e me a ift =like an obser(ation about my beha(iour or actions>. %t

first I may not know! or e(en think! I want this ift. If I do not first

accept the ift of this obser(ation! accept that is so =if it is>! if I donBt

own the beha(iour! I chane the beha(iour.

It is like this6 %unt Maude i(es me a sweater for hristmas. It doesnBt

fit and I intend to take it back to the store and e+chane it for one that

does fit. ,ut somehow! in the holiday confusion! it ets put way in thehristmas bo+es. I lose awareness of its e+istence. Somebody either



reminds me or comes across the sweater later on. I am now aware of it. I

own it and I can do somethin about it.

. Show dilience in your undertakins. "arn your li(in honestly. I

shall earn my li(in with interity.

I looked honesty and interity up in &he ollins Paperback "nlish<ictionary.

$onest6 1. &rustworthy 5. Eenuine *. Hust or fair; characteriAed by

sincerity J. 0ithout pretensions 2. Respectable! Interity6

1. %dherence to moral principles! honesty 5. &he -uality of soundness! of

bein unimpaired *. 'nity and 0holeness.

&he concept of enuine says the most to me. &here is this difference

between efficient and effecti(e. "fficient is doin the job correctly;

effecti(e is doin the riht job. I like to think of interity as knowin and

bein conruent with my riht work in the world =effecti(eness> and then

doin it joyfully and well =efficiency>.

&here is also a -uality of rihtness and joy when I am doin my riht work

with interity. If the joy is not present! e(en if I am peelin potatoes or

doin paperwork! somethin is off. If IB am out of interity with either

myself or my work! I am simply not doin the riht job or the riht job atthe riht time. If I -uite my mind! my joyful reaction will sinal my riht

work for this moment in time or time in my life.



/nowin riht work is important. I imaine that when 'sui decided to

lea(e teachin and become a student! lea(e formal schoolin and become a

monk! lea(e and become a healer and then when he decided to lea(e the

bears community and become a teacher aain he knew what his rihtwork was. For me! it took time for the transition! but I knew when my

riht work was teachin Reiki and all the steps I took in that direction

had the -uality of joy! e(en when they were difficult.

If I honour e(eryoneBs path! I can allow for e(eryone to be in their riht

work. "(en if I donBt see the (alue of it myself! I trust that (alue is

there. 'sui allowed that the bears ha(e their place! too. &hey pro(ide a

place for others to i(e. &heir job is to recei(e. &hey are part of the

balance of the world. 0e are each an e+pression of the <i(ine mind! withour own talents and potentials. 0e are all in ser(ice to teach other. Soour work is uni-ue and blessed! no matter what we choose to do. If we

were all trumpet players! who would make the bread. $ere is the -uestion6If we were all bakers! who would make the musicD

<oes a choice or decision feel riht and joyfulD <o you lo(e what you doD

If not! you could use Reiki to ask for uidance and enlihtenment! torecei(e that uidance when it comes and to act on it in the hihest

possible manner. For myself! I may not be able to see the entire pathclearly! this I know. So! I open my mind and heart! ask for di(ine uidance

and know that liht will shine on at least the ne+t two steps. I can take at

least these ne+t two steps if I can trust that di(ine uidance is at work!

can see the whole pattern and knows how these steps fit.

J. &reat others with kindness. $onour your Parents! &eachers and

"lders. I shall honor e(ery li(in thin.

I looked the word honour up in &he ollins Paperback "nlish <ictionary!

19 (ersion. 1. personal interity! alleiance to moral principles 5. fame

or lory; *. reat respect or esteem! or an outward sin of this; . hih or

noble rank; J. a pri(ilee or pleasure! as in it is an honour to ser(e you; 2.

a womanBs chastity . card tricks in ,ride or 0hist! . teein off first inolf; 9. do the honours as in ser(in as host or hostess! or car(e the meat

for dinner; 13. honour bound as in a moral obliation 11. in honour of! out



of respect for; 15. on oneBs honour! on the plede of oneBs word or ood

name; 1*. to hold in respect 1. to show courteous beha(iour towards; 1J.

to worshipBB 12. to confer a distinction upon; 1. to accept and then pay

when due! as in a check or draft; 1. to bow or curtsy! as in dancin

partner! 1. title of certain judes.BB

$onourin seems to be more than li(e and let li(e! a bit more than

respect. It contains some feelin of e(erythin the dictionary said. I may

not know e+actly what it is! but6

I know what it is not. It is not areement. I can honour someone I

disaree with. % friend once accused me of not hearin him. I e+plained

@I hear you just fine. I e(en understand what you are sayin. I simply

donBt aree with you. &o hear and understand what you say does notautomatically lead me to aree with your point of (iew. In this particularcase! it has the opposite effect. %nd that is 7/.

%s a Mother! I ha(e to honour my childrenBs paths. I donBt ha(e to aree

with the decisions they make! or like them. I do ha(e to honour them. Itis their path and they must walk it.

%nd I remember in 'suiBs story! how I imaine he decides to honour his

own path as well as e(eryone elseBs. $e honours himself by choosin to dohis riht work. $e honours the bears by lea(in them to walk their own

path! without his judments or interference.

%s a student! I honour my teacherBs e+perience. I know that if Ginda

/eiser Mardis had not chosen to honour her inner truth and walk her path

with interity! I wouldnBt be typin this pae today. I wouldnBt be here. I

know if 'sui had not chosen to honour his -uest and shine his particular

liht! Ginda wouldnBt ha(e found her way! and couldnBt ha(e shone her liht

to help me find mine. I also honour the e+perience of each student who

comes to me. &hey are my teachers! too! each in their own way. I honour

all my teachers.



Breath of the Elements

ontemplation Practice6 &he Purification of the "lements

Practices@@ Purification ,reaths

&his practice! commencin 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 throuhout the world.

&he (ersion described here is thouht to ha(e its roots in the Ereek

mystery schools! and has thus been passed down from sufi teacher to

student for thousands of years. For many the practice will ha(e an

uncanny familiarity. It lea(es you with a sense of renewed enery and is

an e+cellent daily ritual6 perhaps the most balanced practice you coulduse. &he purification with the elements beins as concentration and

radually deepens into a practice of contemplation. It is an e+cellentpreparation for meditation. &he practice is well suited to the early

mornin! and wonderful to do standin barefoot or sittin in contact withthe earth. If doin the practice inside! stand or sit near an open window

if possible.

lose the eyes. %t first you will need fi(e to ten minutes to focus on eachof the four elements. %fter you ha(e learned the practice! you may

shorten the concentrations to fi(e breaths for each element.

Start with some deep e+halations! pushin ently! slowly and as fully as

possible! first out of the chest and then out of the abdomen. "+hale

further and further! and then let your inhalation be completely natural!

usin no effort. % natural inhalation is (ery important! so that you do not

strain your luns or the muscles in your chest. $old the breath for a

moment after the inhalation. %fter a few rounds of e+halations andinhalations! bein with the breath of the earth element.

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&he "arth "lement

&he early hristian hermits! li(in alone years in the desert! used a

concentration on the earths manetism as a way of restorin their

(itality durin lon (iils. :ati(e %merican elders ha(e said that the loss



of a sense of relationship and communion with the earth is the main cause

of psycholoical imbalance and physical illness.

Standin or sittin! feel yourself to be like a tree with roots e+tendin

firmly and deeply into the earth. Feel the reat strenth and manetismof the earth. ,reathe in throuh the nose and out throuh the nose! not

forcin the breath in any way. Imaine drawin manetism and healin

power throuh the soles of your feet =if standin> or the bottom of your

spine =if sittin>. ommune with the earth! and consciously channel the

earths manetism to the parts of your body that are depleted.

Feel the healin power of the earth. #ou may ha(e felt this in your feet

while walkin barefoot outdoors or in your hands when workin in a

arden.

&ry to sense a subtle reality! a crystalline lattice@like structure! behind

the denser aspects of the physical plane. Sense that! at this subtle le(el!the earth is not only a sinular oranism but is also connected to the solar

system and part of a ala+y. In your connection to the earth! you are alsoconnected to the moon! neihbourin planets! the sun and distant stars.

7n 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 thenatural world. %s you e+hale! release to+ins or pollution back into the

earth and breath out your tiredness! disharmony and aitation.

:ow concentrate on the manetic field of your body. &he body has a

force field around it! similar to that of a manet! as does the earth as a

whole. Feel as thouh you are alinin your own manetic field to the

manetic field of the earth! the way that iron filins alin around a

manet. 0hen manetic power is weak! the iron filins are in disarray.

0hen the power is stron! the filins alin in symmetric! harmonic

patterns. 7n each in@breath! feel the filins comin into order. 7n the

e+halation! sense that your body i(es forth a natural manetism and

harmoniAes the atmosphere around you.

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&he 0ater "lement



&he breath of the water element brins a sense of flow! of (itality and

purity! and helps unleash creati(ity. It is also useful in breakin free from

habitual thinkin patterns! encourain feelins of mo(in forward

throuh life and flowin around obstacles rather than hittin them head

on.

,reathe in throuh the nose and out throuh the mouth. #ou can imaine

e+halin a fine stream of water throuh the mouth. #ou miht imaine

yourself immersed in a mountain stream. Feel the drops of water

penetratin your cells! drippin off of your finertips. Feel water

reachin your chest and heart! helpin to loosen any tihtness and

obstruction there. Feel eneriAed and renewed! aain focussin on those

parts of the body that are in need of healin! and those that lack life

enery and (ibrancy.

oncentrate on the purity of a crystal clear lake or stream! hih up in the

mountains. Get yourself become the water! and let the -ualities of purity!life enery and power flow into your immediate en(ironment.

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&he Fire "lement&he breath of the fire element is -uickenin. It sparks inspiration and is

(ery useful when you feel drowsy and dull after a period of intense

practice. ,reath in throuh the mouth and hold the breath momentarily

and then breathe out throuh the nose. 7n the inhalation! imaine fannin

a fire in the solar ple+us! the area in the centre of your rib cae! with a

bellows. Purse your lips and draw in a thin stream of air. %s you draw in!

(isualiAe the embers of the fire lowin. &hen hold the breath

momentarily! and brin your attention up to the centre of the heart

chakra! a sensiti(e point found a few inches abo(e the solar ple+us.

"+hale throuh the heart chakra! imainin that you are radiatin olden

sunliht.

7n the inhalation! come in touch with your souls desire; your aspirations

for spiritual awareness and understandin; your desire to be authentic; to

make your life meaninful and worthwhile; to stand up for what you

belie(e in. 7n the e+halation! radiate liht as if from a miniature sun in your heart. Feel the liht to be intense and olden.



'se the fire breath as a place of offerin up the parts of yourself you

would like to transform. Subject your self@doubt! cynicism! addicti(e

patterns or resentments to the fire. %(oid makin pledes you wont

keep. Simply clarify your intention and open yourself to the purification

process.

Instead of usin will power to chane! the concentration on the fire

element represents the action of life as a teacher! who acti(ates and

burns up what needs to be burned! a natural force of chane and rowth!

by which your deeper nature emeres.

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&he %ir "lement,reathe in throuh the mouth and out throuh the mouth. &he breath of

the air element relates to freedom! ecstasy and transcendence. Imaine yourself to be like a reat eale perched hih on a mountain. Feel the

wind rufflin your feathers! blowin throuh all your pores. Feel thecoolness and freshness of the air. Soar upwards on the currents of air.

7n the inhalation! feel yourself buoyant and free! like a Aephyr crossin alake and liftin upwards. 7n the e+halation! allow yourself to reach out

beyond the boundaries of the body. Get your bein disperse with thewind! and let your consciousness reach out into the cosmos. "njoy a sense

of (astness and! if it helps! (isualiAe (ast landscapes! such as a mountain!

canyon! or the starry niht sky.

%fter you ha(e completed the purification breaths! reflect upon the

effect of all the elements taken toether. 0hile separately each of the

breaths emphasiAes different forces and -ualities in ones bein!

toether the breaths brin about a sense of wholeness. "ach element

complements and moderates each other. %ccordin to your own makeup!

you may feel the need to place more emphasis on one or another in order

to attain reater balance.

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THE M!" SPE#TS $F HE%!"&

,alance

$ealth depends upon the balance between acti(ity and repose in the fi(esenses6 siht! smell! hearin! taste! and touch; and e(ery sense! in the

normal condition of health! must be able to e+press itself and to respond.

&he senses need more time for repose than for acti(ity.. "(eryone passes

e(ery moment of his wakin state in acti(ity of the senses! partly by

intention! partly in(oluntarily. For instance! the eyes look at thins

intentionally perhaps a hundred times a day! but nine hundred times they

look at thins without intention.

&his shows a waste of enery in an a(erae man1s life.

In order to de(elop healin power one must reulate and control the

senses by reulatin their acti(ity and repose; and this! done with aspiritual thouht! con(erts power of mind into di(ine power. % person can

heal with power of mind alone! but the results will be limited; but aperson with di(ine power can obtain throuh it unlimited results.

It depends on the condition of the health how much acti(ity one can

stand and how much repose is necessary; a eneral rule cannot be madefor e(eryone. % normal amount of acti(ity stimulates and strenthens the

body. &herefore physical e+ercises are i(en for physical de(elopment!

and e+ercises of concentration and studies are i(en for the de(elopment

and repose of the mind. %ccordin to psychic law the day is natural for

acti(ity and the niht for repose! and when this is not carried out it

naturally works aainst health. It is not necessary to rest after e(ery

little e+ertion! but a deree of balance ouht to be maintained. %nd it is

ad(isable in life to take repose without allowin it to de(elop into

laAiness.

,reath

,reath is the principal and essential power that can help in healin. &here

is a silent healin! and a healin by focusin the lance! by holdin the

painful part with the finers! by rubbin it! by wa(in the hand o(er the

painful part! by touchin and by not touchin it. ,ut behind thesedifferent ways there is one power workin! and that is the power of the

breath. &his power can be de(eloped by breathin practices! and when



the breath is so de(eloped that it creates an atmosphere around the

healer! then the (ery presence of the healer heals. &he power of the

breath can be de(eloped by physical e+ercises! by rhythmic e+ercises of

the breath! by pure li(in and by concentration.

&he power of healin is reater than the power of the channels one uses

to heal! such as the finertips or eyes. &he eyes ha(e more power than

the finertips. &hey are finer! and the power that manifests throuh

them is radiant! while it is not so radiant in the finertips. ,ut besides

the power of healin one must ha(e a clear idea of how to reconiAe the

compliant of another person and of the best way to heal him.

$ealin with Finertips

$yiene is the first subject to consider in healin with the tips of thefiners. $ands that ha(e been enaed in any work or that are stained

with any li-uid must be washed for healin. &he healer must first obser(e the hyienic rules of keepin his body! as well as his clothes! pure and

clean; especially at the time of healin he must be absolutely free fromall that is unhyienic.

&he slee(es! at the time of healin! must be rolled back! and thefinernails must be clean and properly trimmed. %fter healin! one should

wa(e the hand! as it were shakin it! to shake of any fine atoms! or e(en(ibrations! so that a poison taken from the painful part of the patient

may not be i(en to the patient aain.

. M":&%G P'RIFI%&I7:

In as much as it is necessary to cleanse and purify the body! so

necessary! or perhaps e(en more necessary! is it that the mind be

cleansed and purified. %ll impurity causes diseases as well as irreularity

in the workin of the physical system. &he same applies to the mind.

&here are impurities belonin to the mind! which may cause different

diseases! and by cleansin the mind one helps to create health both in

body and mind. ,y health I mean the natural condition. %nd what is

spirituality but to be naturalD

8ery few think like this. So many people think that to be spiritual means

to be able to work wonders! to be able to see strane thins! wonderfulphenomena; and (ery few know how simple it is! that to be spiritual means

to be natural.



Mental purification can be done in three different ways. &he first way is

the stillin of the mind! because it is (ery often the acti(ity of the mind!

which produces impurities. &he stillin of the mind remo(es impurities

from it; it is like tunin the mind to its natural pitch. &he mind can belikened to a pool of water. 0hen the water in the pool is undisturbed! the

reflection is clear; and so it is with the mind. If the mind is disturbed!

one does not recei(e intuition! inspiration! clearly in it. 7nce the mind is

still it takes a clear reflection! as the pool of water does when the water

in the pool is still.

&his condition is brouht about by the practice of physical repose. ,y

sittin in a certain posture a certain effect is created. Mystics in their

science know of different ways of sittin in silence! and each way has acertain sinificance. %nd it is not only an imainary sinificance; itproduces a definite result. I ha(e had! both personally and throuh other

persons! many e+periences of how a certain way of sittin chanes theattitude of mind. %nd the ancient people knew this! and they found

different ways for different persons to sit. &here was the warriorBs way!the studentBs way! the way of the meditati(e person! the way of the

businessman! of the labourer! of the lawyer! of the jude! of thein(entor. Imaine! how wonderful that the mystic should ha(e found this

out and ha(e had the e+perience of it for thousands of years@the reateffect that sittin in a certain posture has on a person and especially on

his mind.

0e e+perience it in our e(eryday life! but we do not think about it. 0e

happen to sit in a certain way and we feel restless; and we happen to sit

in another way and we feel peaceful. % certain position makes us feel

inspired! and another way of sittin makes us feel uneneretic! without

enthusiasm. ,y stillin the mind with the help of a certain posture! one is

able to purify it.

&he second way of purifyin the mind is by way of breathin. It is (ery

interestin for an "astern person to see how sometimes in the 0est! in

their in(entions! people unconsciously apply the principles of the mystical

realms. &hey ha(e ot a machine thatsweeps carpets while suckin up the

dust. &his is the same system inside out. &he proper way of breathin

sucks up the dust from the mind and ejects it. &he scientist oes so faras to say that a person e+hales carbon dio+ide.



&he bad ases are thrown out of the body by e+halin. &he mystic oes

further! sayin it is not only from the body! but from the mind also. If

one knew how to remo(e impurities! one could remo(e more than one

would imaine. Impurities from the mind can be thrown out by the riht

way of breathin. &hat is why mystics combine breathin with posture.Posture helps the stillin of mind! breathin helps the cleansin of mind.

&hese two o toether.

&he other way of purifyin the mind is by attitude; by the riht attitude

towards life. &hat is the moral way and the royal road to purification. %

person may breathe and sit in silence in a thousand postures! but if he

does not ha(e the riht attitude towards life! he will ne(er de(elop. &hat

is the principle thin. ,ut the -uestion is! what is the riht attitudeD &he

riht attitude depends on how fa(ourably one reards oneBs ownshortcomins. 8ery often one is ready to defend oneself for oneBs faultsand errors! and

is willin to make oneBs wron riht. ,ut one has not the attitude towardsothers. 7ne takes them to task when it comes to judin them. It is so

easy to disappro(e of others ItBs so easy to take a step further and todislike others! and not at all that difficult to take a step further still and

to hate others. %nd when one is actin in this manner! one does not thinkone does any wron.

%lthouh it is a condition! which de(elops within! one always sees it

without. %ll the badness! which accumulates within! one sees in another

person. &herefore man is always in an illusion. $eBs always pleased with

himself and always blamin others. %nd the e+traordinary thin is! that it

is the most blameworthy who blames most. ,ut it is e+pressed better the

other way around. ,ecause one blames most! one becomes most

blameworthy.

$ealin by Prayer

Prayer is a wonderful means of healin oneself and another! for

concentration alone! without the thouht of Eod! is powerless; it is the

di(ine ideal that strenthens the healin power! which i(es it a li(in

spirit. &herefore a spiritual healer has more hope of success than a

material healer. For the material healer directs his own thouht; howe(er powerful it may be it is limited by his own personality; but the spiritual

healer who in the thouht of Eod and $is di(ine power forets himself!



has much reater success than the former. It does not matter what form

of prayer one uses! sincere prayer in e(ery form will brin a fruitful

result.

Prayer is in reality the contemplation of Eod1s presence; who is the power and oriin of the whole creation; and it is considerin oneself as nothin

before $im! and placin the wish which stands before one1s personality

before the %lmihty. &herefore naturally the result must be

incomparably reater! thouh it depends upon the contemplation of e(ery

indi(idual.

In the first place! he who prays for the cure of another must surely be

blessed! because oodwill and lo(e! from which his prayer rises! of

necessity brin a blessin to him. % so prayer for one1s own cure is notselfish! it is makin oneself a fittin instrument to be more useful in thescheme of life. 7n the other hand! nelect of one1s own health (ery often

is a crime. Prayin to Eod in thouht is perhaps better than in speech! but it must be remembered that speech makes concrete; therefore thouht

with speech makes prayer more effecti(e than thouht alone. 0ordswithout thouht are (ain repetitions.

$ealin by ,reathin

% healer must know in the first place that breath is the (ery life and

that breath is the i(er of life! and that breath is the briner of life.

7ne can li(e without food for some time! but one cannot li(e without

breath e(en for a few minutes. &his shows that the sustenance that

breath brins to man1s life is much reater and much more important

than any nourishment upon earth. "(ery atom of man1s body is radiant.

,ut if the body is the flame! the breath is the fire! and a s the flame

belons to the fire! so the body belons to the breath. %s lon as breath

dwells in it! it li(es! and when breath lea(es it! it is dead! for all its

beauty! strenth! and complicated mechanism. &hat is why the effect of

the breath of a holy person can manetiAe water! bread! milk! or wine!

fruit! or flower.

&he breath that is de(eloped spiritually will ha(e a healin effect upon

any painful part that it falls upon. If one knows how to direct the breath

there is no better process than healin with breath; and in all thedifferent methods of healin breath is the main thin! since in breath is

hidden the current of life.



$ealin by Manetic Passes

%ll scriptures ha(e e+plained in some way or other that life is like liht.

In the Moslem scripture the word :ur is used; in the (danta it is calledhaitanya. &he nature of this liht is to e+press itself in a particular

direction! and that accounts for the face and back in our forms. %t the

same time the tendency of the liht is to spread. &his can be seen in the

tendency! and also earth and all thins on earth. % deep study of e(ery

form will show that the nature of life is to spread in four directions for

instance north! south! east! and west! or head! foot! riht! and left.

Gife and liht ha(e their center in the center of e(ery form. ,ut they

e+press themsel(es throuh the directions in which they spread.&herefore the power of the hand has been shown in ancient symboloy.$indus ha(e pictured the di(ine incarnations with four hands. &his means

two hands of the mind and two hands of the body! and that when fourhands work toether the work is fully accomplished. &his shows that in

healin the hands are most important. &he physical hands are needed tohelp the hands of the mind! and when thouht is directed from the mind

throuh the hands. %nd its power becomes double and its e+pressionfuller.

"(ery atom of man1s bein! mental or physical! is radiant and throws its

rays outward. &hese are life itself and i(e life. %ll illness is lack of life.

It needs life to be cured. &he power of electricity has been disco(ered

by scientist; who belie(e that it cures diseases when it is used for that

purpose. ,ut the mystic has disco(ered aes ao the power of this hidden

electricity! the life of the mind and the life of the body! and he belie(es

and knows that its application in healin is most beneficial. &here are

sores and wounds and painful parts! which are too tender to touch. In

such cases healin by manetic passes! in other words by wa(in the

hands o(er the affected part and so allowin thouht to heal! brins

about a successful cure.

"(ery atom in man1s body is in reality radiant! li(in and powerful

compared with other objects! herbs! or drus. ,y the (ery fact of bein a

li(in body! besides bein the finest and most perfect compared with

other li(in bodies! it has a reat power.



&herefore! shakin hands! speakin to a person and touchin him ha(e a

certain effect. In India when a wrestler oes to a wrestlin match and

when he comes back his teacher pats him on the back! sayin! 1Sahibs!

,ra(o1 &his actually i(es him added strenth and courae and power!

which otherwise he would not ha(e had. People speakin in friendship! and e(en disputin and aruin can hold each other1s hands to brin about a

better understandin. % mother takes away the discomfort and

restlessness of the child in one moment by pattin it. &herefore massae

is helpful when there is pain! and yet it is poor treatment when compared

with the healin treatment; for the healer operates the power of the

mind throuh his finer! as a musician produces his feelins on the (iolin.

Is it e(erybody that can produce on the (iolin the same tone that an

e+pert couldD It is not the placin of the finer on a certain place on the

instrument; it is the feelin of the musician1s heart manifestin throuhhis finertips that produces a li(in tone. So it is with the touch of aspiritual healer.

%bstracts from 8olume

$aArat Inayat /hanBs messae (olumes.

Mornin practices

%l Fatihah

In(ocation and intention6 I am oin to do the Nikr :ur Syifa6!the say the

$ealin Prayer.

1.purifucation breaths

earth nose@nose Aikr shafee)khafee

water nose@mouth muhyi@-uddus



fire mouth@nose ha-@nur

mouth@mouth adam)wahid

5. S-uare breath. ,reath in heartbeats! hold heartbeats! breath out

heartbeats Nikr $u@ %llah

*. Nikr astahfar! laillahaillalah! #a Rahim

. "nery center purification6

Subahanallah@?udusalternati(ely?udus in all the enery centers startin at the base then mo(in up to

the crown.%t most * ?udus and then repeat with ,asit.



'ni(ersal Prayers by Ha)rat !nayat *han

!n(ocation+

&oward the 7ne =%llah> united with all the illuminated souls who form the

embodiment of the Master! the Spirit of Euidance = :ur Muhamad>

,. Prayer for Peace

Send thy peace 7 Gord which is perfect and e(erlastin! that out souls

may radiate peace

Send thy peace! 7 Gord that we may think! act and speak harmoniouslySend thy peace 7 Gord that we may be contented and thankful for thy

bountiful ifts.Send thy peace 7 lord that amidst our worldly strife we may enjoy thy

blissSend thy peace 7 Gord that our li(es may become a di(ine (ision and in

&hy liht all darkness may (anishSend thy peace 7 Gord and unite us in one family

-."aya) Healing Prayer

,elo(ed Gord %lmihty Eod

&hrouh the rays of the sun

&hrouh the wa(es of the air

&hrouh the %ll per(adin Gife in space

Purify and re(i(ify me

%nd I pray!

$eal my ,ody $eart and Soul.

o/a

Sa(e me my Gord from the earthly passions and the attachments that

blind mankind.

Sa(e me my Gord from the temptations of power fame and wealth thatkeep me away from &hy Elorious 8ision.

Sa(e me my Gord from the souls who are constantly occupied in hurtin

and harmin their fellow men and who take pleasure in the pain ofanother.



Sa(e me my Gord from the e(il of en(y and jealousy that falleth upon thy

bountiful ifts.

Sa(e me my Gord from fallin into the hands of the playful children of

the earth lest they miht use me in their ames! they miht play with meand then break me in the end ! as children destroy their toys.

Sa(e me my Gord from all manner of injury that cometh from the

bitterness of my ad(ersaries and from the inorance of my lo(in friends.

%men

The Prophet0s %ight Prayer

7 Eod! Erant us Giht in our hearts!

Giht in our ra(esGiht in front of us!

Giht behind usGiht to our riht!

Giht to our leftGiht abo(e us

Giht below us

Giht in our ears! Giht in our eyes

Giht in our skin

Giht in our hair

Giht within our flesh

Giht in our bloodGiht in our bones

7 Eod! Increase our liht e(erywhere

7 Eod! Erant us liht in our hearts

Giht on our tonues Giht in our eyes! Giht in our ears

Giht to our riht! Giht to our left

Giht abo(e us! Giht below us

Giht in front of us! Giht behind us

Giht within our sel(es

Increase our liht



%meen.



S'F! RE!*! TT'"EME"TS

&here are * attunements in Sufi Reiki and then there are,ands. % person can self@attune in ,ands in meditation with

his)her intention =by inner re-uest>.

ttunements %e(els ,1 -1 2

Similar to Reiki %ttunement

&$" %&&':"M":&S %: ," I:@P"RS7: 7R <IS&%:&

1. PR"P%R" #7'RS"GF %:< &$" SP%" %R7':< #7'

":"RE"&I%GG#.

Say6 KSufi Reiki %ttunement for Ge(el 1 =or 5 or *>BB

5. S%# &$" ':I8"RS%G PR%#"RS three times each

% prayer for peace:ayaA $ealin prayer

<owa

&he ProphetBs Giht prayer

*. <7 &$" ,R"%&$S 7F &$" "G"M":&S

"arth ,reath



0ater ,reath

Fire ,reath

%ir ,reath

. <raw the Symbols in front of recipientBs body =in distant

attunement (isualiAe this>

%GIF S#M,7G =,RI:ES I: &$" ":"RE#>

%GIF G%M G%M $% =7P":S $%::"GS! $%/R%S! ,7<I"S>

%GIF S#M,7G =ER7':<S &$" %&&':"M":&>

J. %ttunement is complete. Ei(e &hanks.

2. <rink a lot of water! rest! meditate! do hands@on healin on

yourself. &ake a bath. %d(ise the other person to do the same.

Sufi Reiki %e(el -6 Same procedure

%ddition6

Sufi Reiki %e(el 2 3 Master %e(el+ Same Procedure

%ddition6

1. <raw symbols on rown hakra

5. <raw symbols on Palms

G78" O GIE$&

sufi reiki

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