SUFI REIKI
Master Level Manual
Sufi Reikiwas 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 including Rudi, Eko Yuwono, Edys Susanto , Hikam, Rachmat Hanafi, Adi Setiawan,Andry , and others.
Sufi Reiki is a Reiki that accesses Sufistic energyby the moment method. This energy may be different from the reiki Usui energy but as far as I m concerned the difference is something that is felt individually and it is not for me to describe the differences. The aim of the energy however is to enable the practitioner of Sufi Reiki to become a spiritually enlightened person who is also able to do healing for him/herself as well as for others.
Sufi Reiki has 3 levels followed by the band attunements. The Usui Reiki symbols may be used after the second attunements , however many Sufi Reiki Masters do not use any symbols. It is hoped that when the Sufi Reiki practitioner has completed the 3 levels of attunement that all the chakras are well expanded and the energy fields are clean and there are no blocks .The ego should be less and is replaced by a heightened awareness and this is manifested as patience, calmness and a greater wisdom in handling life situations. At this stage, the higher attunements are taken, that is, the Band attunements.
The Band attunements are equivalentto what is known as Shing Chi for other Reiki types..The Band attunements result in a higher energy level in terms of quality and quantity. The bands are actually unlimited, and they open the upper chakra levels that are also unlimited. The purpose of the band attunements is to enable the practitioner to achieve a spiritual awareness that comes from the Kundalini energy entering the crown chakra.
Whether or not these aims are achieved depends entirely on the capacity and efforts of the practitioner and obviously two practitioners who have been attuned to the same band levels may exhibit very different degrees of awareness, which would mean that the band levels do not indicate a person's spiritual development.
The practitioners who have achieved 360 band are allowed to attune others, although those who are aware and understand the moment methodcan self attune themselves without the aid of a Master. It goes without saying that in the moment method, the level reached by the attunee is not limited by the level attained by the attuner and it is very likely an attunee will achieve a higher level of spiritual awareness than the attuner.
This explanation was prepared with the help of an explanation on the Indonesian Reiki Sufi website that was created by Andy
copyright© reikisufi2002 All left reserved
web design by Andy
Web address:
http://www.reikisufi.uni.cc/
prepared by Suriya Osman.
Sufi Meditation
Meditation
From Vol. 8, No. 2
When we hear or think of meditation, we commonly imagine a practice where one sits in a quiet place in a peaceful state of mind. The goals of meditation that come immediately are likewise very general: to free one's self from the heavy burden of everyday living; to get in touch with one's true self, whatever that may be. This common understanding 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 positive practice, but is not what Sufism has in mind.
In Sufism, the law of meditation follows the essential rule of self discovery, and that is when a seeker is attracted and attuned towards the Divine, Allah, all of his or her meditative energies are concentrated and focused towards Allah. One will find peacefulness and freedom in Sufism meditation, but this is not its only goal. Instead, the goal is to gain the knowledge that enables one to understand Allah, the Divine, the All Knowing, All Embracing, Merciful and Compassionate. Meditation in Sufism involves several steps; one must collect his or her energies from the outside world and gradually learn to focus them in the center of the heart. To find this point in the heart is essential as not many are aware of the existence of this center, and not any point in the heart will take one to this favourable destination. This is the point where heaven 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 love and divine inspiration, and the heart does not falsify that which it sees.
We all are different, and so we have different attractions towards different directions of the outside world. There are many waves that connect us to the outer world surrounding us, that allow communication between the individual and the outer world. We are attracted and busy with our work, our daily routines, our families, and our immediate environment. In these interactions, we receive energies, we exchange energies, and thus we also lose energies. Through our constant interaction with the celestial waves around us, the rays of the sun, the electromagnetic waves of the galaxies, and more, we are part of a continuity always exchanging energy and information.
In Sufi meditation, a seeker will learn how to take hold of his or her energies from all these lines of communication and collect them from the outside to direct them to the center of the heart. This process is truly an esoteric one, and, as such, is not open to the marketplace of religion; and for good reason, it was never meant for public appeal. Sufis have guarded all these steps, keeping them hidden from the hands of others who would inevitably 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 seeking is indeed Sufism, and not something that merely claims the name of Sufism.
As we grow into adulthood we also grow more and more intimately acquainted with the outside world, to the point that the outside world becomes more familiar to us than our own being. Many chains of attractions pull us in different directions, leaving us with the sense of being torn apart. We become less and less aware of ourselves, of our own being.
In Sufi Meditation, the first step that one takes is to become acquainted with and aware of one's self, of the being within. Without finding that central point within yourself, you will not be able to become a center to receive, and there can be no substitute for the actuality of the center of one's being. Yet, this is not enough. Becoming a center to receive does not suffice for the pursuit of the understanding of Sufism, for a Sufi does not seek to become a center open to receiving everything. Instead, the Sufi seek attunements for receiving selected waves; in this case, spiritual or Divine energy.
I usually give a simple exercise so seekers may see if they are as familiar with their own being, even their physical beings, as they are with the outside world, of other beings and things. 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 have looked in the mirror to reassure themselves of their existence. Of 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 own faces. It takes a little longer for some of us, and many are simply unable to see themselves this way, through a mental image of what is so seemingly familiar. We learn that we are not as familiar with our own beings as we thought we were, and also that it may take us a while to gather our energy and become concentrated and focused, even upon the familiar.
Collecting your energy is essential to spiritual practice but is not always easy. Only a Teacher can guide you towards such a simple yet impossible journey.
In the practice of Sufism, you should be able to concentrate your energies and try to be present at heart, as the Prophet (swa) said: your Salat, your Prayer, requires your presence in your heart. Being present in your heart is the first step of meditation, collecting your own energy from without and concentrating it within.
Thus, in meditation you learn how to take back your energies from the outside, and collect and concentrate them towards a point in your heart. And you must remember nothing is fruitful unless guided by a teacher, and not just any kind of teacher.
The next step of meditation or the second level is a journey from the self to the inner heart. This journey or level of meditation begins from your self, or your physical being, and is directed towards your inner self. In other words, you collect and gather your energies from the outer self, towards your being, and then direct your concentrated energy direct them towards your heart. It is there where you will be able to witness Divine inspiration, as stated in the Qur'an: the heart does not falsify that which it sees.
This step is easier, for concentrating in your heart and directing your energies towards the center of your heart is easier than reclaiming and collecting your energies from the outside world into which they have been dispersed. Many spiritual seekers may stop at the first level, the step of gathering from outside their own energies. Others may get halfway, gathering their energies from one place but then redirecting them outwards toward some other, external locus.
Meditation has levels and stages. One needs a guide to be able to take the steps of meditation. The potentiality, desires, demands, and attractions of a seeker will determine the teacher that he or she will find along the way. As like attracts like, and the birds of the same feathers fly together, you will find your own guide. If your guide will not take you to a spiritual and divine destination, then you may need to undertake purification to purify your desires and demands.
If you are searching for Divinity, remember that the Divine inspiration and revelation will ascend to the heart of the most pure; as the Qur'an reads: the Book guides the pure ones. You must take the step toward your own being; searching within the external world will not take you to any understanding of the Divine, but instead will take you to the marketplace of religion and to its participants.
When relying on meditation, you need to always remember the goal of such meditation. Relaxation is a different goal than Divine inspiration. The latter requires a different intention, a readiness, devotion, and inspiration.
Rely on Allah, as ultimately it is the Divine who guides one towards Divinity.
Sufi Reiki Symbols
Alif symbol:
(vertical line)
Alif-lam-lam-ha symbol:
Four Healing Energies
(From the Booklet Healing) by Pir Vilayat Inayat Khan
The Sufis recognize four different forces that are combined in healing. One is called Muid. It’s a kind of resilience. If we’re walking in the forest and move a branch of a tree, it will go back to its initial state unless we’ve damaged it. The rain forests will grow again. Many species will die, but there will be other species. There is that basic resilience, an ability of nature to self-organize itself, of the body to self-organize itself.
The electromagnetic field is the template in which the body is configured, the cells of the body. Actually the aura of light is a template in which the electromagnetic field is configured. We can even reach a level of reality beyond light. The light we normally experience is only a sliver of the reality of light. It’s only one dimension of light. There are many dimensions of light. Eventually we will learn to heal with light.
Our immune system represents the resilience of our physical body. If it is impaired, it is somehow linked with our self-image. Cancer is a very clear case where the immune system has collapsed, or isn’t effective enough because of a bad transcription from the DNA to the RNA by the enzymes that operate these transcriptions. It’s like making a mistake on the typewriter or computer: bad transcription. Somehow it’s linked; somehow it’s not functioning properly because our whole sense of who we are has somehow been impaired by the grossness of our civilization. It’s damaging to our soul.
I remember Dr. David Bohm saying one day, "Be not surprised at a change of a sense of meaningfulness." All of a sudden we see something we hadn’t seen before. All of a sudden the penny drops, and that immediately alters the circuits in our brain. Actually it alters our whole body. Now we’re very clear about the mind/body axis, but that’s not the only element.
The second power, Muhyi, is the power that emerges from within recurrently, because the Universe is continually reborn, and we are continually reborn. That means we have to do away with the tarnished, jagged ends of ourselves in order to invite the new. If we keep on identifying with what we always have been, then there is no hope for us. Then we have to give up. That is Fana.
Once Pir-o-Murshid Inayat Khan was asked for healing by a very sick mureed. My father came into the room and said, "You asked me to come and heal you. Are you prepared to do what I ask you to do?" The mureed said, "Yes." Pir-o-Murshid said, "Get up and we’ll have a walk. I’ll come back in ten minutes and we’ll have a walk." "Oh but Pir-o-Murshid, I can’t walk." " Do what I say!" Sure enough, he was cured. Self-image, mind over body.
In the case of cancer, there is difficulty in digesting the social environmental circumstances, difficulty in digesting them, bad replication, and resistance to dealing with things because they are just too difficult.