The Sufi message is the echo of the same divine message which has always come and will always come to enlighten humanity. It is not a new religion; it is the same message which is being given to humanity. It is the continuation of the same ancient religion which has always existed and will always exist, a religion which belongs to all teachers and all the scriptures. It is the continuation of all the great religions which have come at various times; and it is a unification of them all, which was the desire of all the prophets.
The Sufi Movement is constituted of those who have the same ideals of service to God and to humanity, and who have the ideal of devoting a part or the whole of their life to the service of humanity in the path of truth. This Movement has its groups, the members of which belong to all the different religions, for all are welcome, Christians, Buddhists, Parsis, Muslims. No one's faith or belief is questioned; each can follow his own church, religion, creed; no one need believe in any special creed or dogma. There is freedom of thought. At the same time personal guidance is given on the path, in the problems of both outer life and inner life.
Those who belong to the esoteric school of the Sufi Movement, are given besides personal guidance, the studies which are entrusted only to those who are fitted to receive them. There are subtleties of ideas, of spiritual, moral, or philosophical ideas, which cannot be given to everyone at first, but they are given gradually to those who are serious enough to walk in the path of truth. But every seeker after truth must remember one thing: that the first step in the path of truth is to become true to oneself.
In the service of the Sufi Universal Worship all services -- Christian, Muslim, Hebrew, Zoroastrian, Buddhist, and Hindu -- are included. Therefore the blessing of Christ is given from the altar to the seeker for Jesus Christ's blessing; the one who seeks for the blessing of Moses, to him is given the blessing of Moses; for the one who seeks the benediction of Buddha there is the benediction of Buddha; but those who seek the blessing of all these great ones who have come at different times are blessed by all.
We do not interfere with anyone's ideal, nor with his devotion to his teacher; it would be as absurd as to think that a child should love another child's mother more than its own. And who has the right to compare and to place the great teachers or the scriptures? No one; it is in our heart's devotion to the ideal we adore that we can place our ideal; and it is our own concern; no one can interfere with it.
Some girls were playing one day, and each girl said in turn, "My mother is best." The others said, "No, my mother is best." And they were all arguing. But a girl among them who was wiser said, "O, no; it is the mother who is adorable, whether it is your mother or my mother."
Does the Sufi Movement, therefore, interfere with anybody's devotion to his teacher? Never. But at the same time, it invites souls to see the source and goal of all wisdom to be one, and it is in this truth that all the blessing that the soul is longing for will be bestowed.
On the altar are placed the scriptures of the religions mentioned above, and there are also candles representing all these religions. The different candles which are lighted mean our adherence and respect to all the different teachers, religions, and scriptures. They teach us that there is one light and many lamps. It is not the lamps which should first be taken to the mind; it is the light which should first be taken to heart.
It is this religion of unification which Jesus Christ came to teach; the teachings of Moses and the efforts of Mohammed were all towards this one object. All that Buddha has taught, all that Krishna has said, is summed up in one thing: that it is one light that is the divine light, and it is the guidance coming from that light which becomes the path for humanity to tread.
But although the Sufi ideal is expressed through so many forms, the Sufis also have the formless ideal of worship. The form is to help those who need to see the form, for all education is really an education of names and forms.
If there were no names and no forms we would not have learned them. But the form is only suggestive of what is behind it, of one and the same truth which is behind all religions. Therefore the Sufi service is also a teaching, yet every Sufi is free either to take up a form or not to take up a form. A Sufi is not bound by any form. Forms are for his use, not to make him a captive.
In the Sufi Movement there is no priesthood in the ordinary sense, the priesthood is only to conduct the service and to answer the need of a priest which always exists in our everyday life. Those ordained in the Sufi Movement are called Sirajs and Cherags. There is no distinction between women and men. The worthy soul is ordained; this gives an example to the world that in all places -- in the church, in the school, in parliament, in court -- it is woman and man together who make evolution complete. But at the same time every Sufi is a priest, a preacher, a teacher, and a pupil of every soul that he meets in the world.
The Sufi prayers such as Saum and Salat are not man-made prayers. They have descended from above, just as in every period of spiritual reconstruction prayers were given. And there is every power and blessing in them, especially for those who believe.
What is real prayer? Praise to God. And the meaning of praise? Appreciating; thus opening the heart more and more to the divine beauty one sees in manifestation. One can never be too grateful. Children, and also the servants in the house, should be taught appreciation, not for one's own sake, but for the benefit they derive from learning to value and to appreciate things. By not teaching them this, one deprives them of a great virtue; for joy and happiness lie in the appreciation of certain things or conditions. Prayer trains the soul to be more appreciative of God's goodness.
One can pray silently; but sensation is psychological, and saying words aloud penetrates the akashas of the body and reaches to the inner plane of our being. So prayer repeated aloud has a greater effect on the soul than silent prayer. Prayer is offered for our own benefit and not for God's benefit.
Action is also psychological; it makes pictures in every atom of the body of the thought which is behind it. Every atom of the body prays, even the blood-cells; the whole being becomes a prayer. Thus the movements of the prayer are a psychological action. With every movement, we make as it were a kind of picture which impresses every atom of our body. This affects our circulation, and by the circulation the whole being is affected; it is even registered on the skin.