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sufi culture of India

The Arravalli ranges visibly end up to form an unexplored area of nature’s treasures, full of scenic undiscovered beauty in a raw form, still alive, the mysterious spirit of the wild and the wonderful. The hills of Rajasthan so magnificently stream their way through the otherwise desert region, to form the magnificent valleys that suddenly dip into the great spring wells and water hole formations, nature’s retreat lined with wonderful caves that spread the valleys interiors and the immediate surrounds. This must be the most precious enclaves of life’s primal dwellings which in its own way must have been a complete system of survival from the basic and gradually evolved to the utmost spiritual enlightenments of the living creature’s psyche.

It is in one of the vastly spread out such a valley that the Sufi sanctuary is situated in.


The Sufi sanctuary to which most is being referred to here is the center of the Sufi order that sowed the seed of its cultural magic in the spiritually fertile land of India, then a vastly spread out patchwork of human culture. Over a period of time it has become the climax and a magnetic force to all who may seek the truth, of the sophisticated traditions inherited from the living being of such a higher form of a human spirit, that the effects, it is felt are there forever for all who may be attached to it.

The cultural impact inspired from the Sufi order thereby issued is something to recon with, as it is still vibrant with all its raw energy and magic such that, to the person who may go through the experience, the element of time comes to a stand-still and you may be engulfed in the eternity of the place.

The beauty of this place is such that it needs a certain preparedness of the spirit of those who come in touch with it, it may be in the form of knowledge and wisdom accumulated over generations, preserving and passing it on as was to form a cultural pattern in the form of society and its socio-spiritual creations. The people, community, group or an individual representing the psyche of an intellectual spirit, its values and cultural quality, and most particularly that extreme form of sensitivity which may seem almost divinely inherited, to these the doors of this great Sufi spiritual energy that will welcome and take in its fold for an endless spiritual-mystical journey and fulfillment of its destiny.


The historical art of preserving the energy of a great spirit may be found not necessarily through the conventional treatise of the court scholar, but rather through the artistic creations of traditional folk lore, music, poetry, and the creative performing arts, as also the Art-illustrated book form as literature of poetical wisdom fused with mythologies and legends, that leave the people struck with over-all impressions that become food for their spiritual growth and evolution.

The greatest Sufi lore became, as may have been reinforced by the Persian cultural creativity when it formulated a mélange with ‘the greatest Indian artistic element’; the Great Musical heritage of this country.

The rest was the spiritual master-creativity and cultural manipulations of the Sufi Spirit that with its wisdom and tradition, full of sensitivity, brought along a permanent transformation of human conditions and culture, became an eternal fountain, an undercurrent force that goes on forever as the inner fabrics of Indian Sufi culture and society with its great progressive tradition–based value system.

The Indian people, as have been rightly observed by some of the most precious spiritual creations of that time, were almost childlike and ‘angelic’. Depending upon the people who colonized, the Indians in all innocence were either oppressed for physical and political enslavement, or as otherwise, under the guidance of the Great Sufi cultural design, who took up responsibility as leadership based on the concepts of humanitarian love and a holistic spirituality. The exploitation of the Indian cultural potentials brought out the very best of their talents and their intellectual contributions to one whole of a cultural celebration and rejuvenation of the spirit, which was, it may be stated, the final goal of the Sufi mission in this great country.

The Sufis as we can see if deeply examined, did really exploit the Indian people to a life-positive creative system, as they developed a wonderful cultural infrastructure that not only produced a cultural color of its own kind but also influenced the general psyche of the Indian people energizing the positive instinct of the human spirit, that no matter what cultural pattern it may have followed, still remained in the mainstream of one co-existing humanity.


And this is the real manner under which the finest of Indian creativity may be accredited to all those who laid their souls bare to the spirit of the Sufi spiritual culture; it may be a coincidence that it was Islamic in its outer-cultural face.

Or if looked at from another perspective, more truly so, the religious aspect as we are made to psychologically formulate, as a general psyche, may not have been so then, as in truth it may be the cultural element that was truly the meaning of religion, which the ignorant clergy may have corrupted and made it a political tool to control and rule by oppressing the innocent. This remains till today the dominant ‘trick of the trade’ of the present day system of world controlling ideologies.

One of the greatest creative arts of this country with the deeply rich past was its magical powers as contained in its musical traditions and folklore. The Sufis could not have found a better system of cultural creation elsewhere, perhaps not in the same flavor and color for sure as it found here in this country, and what more could its mission have aimed at but to exploit the spiritual riches of this land, not only to catch up with its glorious past, but to take it along with it on a cultural tide of such beauty and strength that it would rhyme with the primal song and poetry of creation itself.

It is this poetry that flows out from the eternal spring of the mystical lore of Sufi inspirations, that it at once enrolls the cream of humanity to an everlasting cultural meaning and value that will live as long as the human spirit exists, no matter how it may deviate in errors of darkness, straying away, from its main course of destiny.



The Sufi culture of India takes music as its main source of poetical expressions, fills it with Sufi spiritual richness which only the sensitive psyche can absorb, as the creative geniuses of these two arts combined will finally lead to the path of self realization and illumination.

The sensitive spirit needs a ‘wink of a gesture’ a useful Indian expression,- ‘to get it’, and the rest will follow suit by its own creative impetus.

The Sufi is well equipped with all the timeless wisdom and the talents that go with it, that the cultural design which it brought along was hardly an effort to the thinking mind, as it simply flowed into the heart like natural spring, as if from the eternal resources of life itself, filled with a song, a poetry and a dance divine.

This was to match the magic beauty and creativity, and the joys of celebrations that make life not just palpable and tolerable but enlighten the spirit with the truth and beauty of existence and to revere it back within gratefulness and prayer.


What then is this great Sufi secret cultural system that works wonders on the human psyche and is reflected through individual beings as well?

It is very simple, but may not necessarily be available to anybody and everybody, for it is protected by the very nature of its formal existence, as its origins remain in the purity of the human spirit and the sensitivity of a highly developed system of creating order of the mind body and the spirit, preparing the living species to the paradisiacal joys of existence.

You may be born of a certain cultural background, call it human or animal; but that may not necessarily be all that you need. It would be rather virtuous to work upon the realization of the truth that all human cultural patterns follow the secret in its original spiritual or intellectual wisdom.

After which, it’s a natural creative phenomenon of an individual transformation, which may translate into a whole community of a people and will organize around this particular individual .That is the how different orders and schools of mystical thought are created, and influence one whole society of people.

This is the true reason for the success of all human civilizations, including the Islamic spirituality, that have existed so far as we can see them through the greatest of all the creative residue they left behind in the cultural visibility of an eternal truth that no one can crush out, while to the sensitive psyche this is the eternal treasure it thrives on, and knows the secret source of its strength.

It is precisely for these very patterns of primal wisdom absorbed by the Sufis that Islam was more of a cultural success, and did correctly exploit the human potentials around the globe then did any other of its contemporaries. In order to check out the authenticity of this historical fact you need only to examine objectively the Great Art creations produced by the Sufi inspired culture and wisdom, to give us a globally distributed rich culture of architectural monuments and cities, fine art, crafts and some of the greatest spiritual wisdom of poetic beauty, not to mention least, the performing arts coupled with the rest to create one whole of a magical spell that makes life simply a pleasure to float away.


It would be rather erroneous, as may have been done by those who felt the need, that the whole Sufi cultural pattern was to be pious and holy all the time, no casual time to relax and while away. The actual truth may be quite the opposite and the esoteric seriousness may have been all in perfect balance with say a culture in humour as also the indulgence in the passions of the senses, a total extravagant life style, but all in harmony of a holistic system of a living cultures.


This is not in the least to get nostalgic, as may be termed, of the glory of the past age and be accused of moving out of the so called ‘present reality’, but it is rather to see the cultural pattern of human existence with a different frame of reference, that is the historic elements of time, as we are made to believe, and examine the human truth itself in the realization of a culture with a different sense of historical time-perspective. This again is nothing to do with recounting what was historically factual but rather to point out what has been brushed aside by old make-believe excuses, as a study of culture of the underlying forces, as the actual content of as must be the ‘human history of living times’, suppressed for some reason, not merely a past, dead and gone by.

Thus the culture of entertainment that exploited the other side of the human talent to polish it with passion’s delight, the cultural refinement reached such heights that the whole circle of spiritual harmony of the human culture as a whole was now complete.

The cultural entertainment may visibly be there no more but the centric power of the germ of creativity in the form of a core culture is still alive as undercurrent.

The Sufi sanctuary is a complex of this very cultural pattern created by one of the greatest Sufi legends of its time, which has become a commemoration of this school of Sufi culture that continued in growth and strength as a whole people, spread far and wide, full of positive creativity and enhancement of the human spirit.

The complex came to develop in a cultural existence by a succession of a whole fleet of socio cultural dimensions that formed a place of a complete system of human development, sustenance and celebration, enforced by a living community of a Sufi tradition and cultural values, permanently resident here and is part of a people which gathers around the complex and the holy campus in communion.


The architectural complex that defines the physical as well as cultural space of the Sufi sanctuary has been created in the spiritual atmosphere and of architectural elements, as may be defined by the fineness and sensitivity that will encompass the human activities inside its spatial complex.

The sanctuary is spatially well defined, and is proportionately designed according to the basic services it primarily provides, plus as a creative spatial-exploitation, to influence the senses, by the elements of geometry and design. Therefore, to anyone who comes within the sanctuary’s campus, the very entrance to the space produces, consciously or otherwise, a fine effect upon the person’s spirit, mind and his physical well-being. This phenomenon, strictly confirming to the techno-spiritual aspects of the art of architecture, implies that the architecture here was profoundly influenced by the Sufi cultural intellect. An architect therefore would quite necessarily have been ‘culturally’ a ‘Sufi’ in this case.

To the traditionally faithful, as his spirit is free and open due to such a revered traditional system inherited from generation on, will get unconsciously influenced, together with the rest of the culture, as an effect which will feed his spirit, leaves the premises with inner satisfaction, his/her spiritually washed clean, pure and shining, after having ‘experienced’ being in the place. This goes to observe the fact that architecture, though by itself of not much importance, that is when it seen as merely a cultural component, individualized and separated, having therefore no contextual significance but will make a meaningful contribution in harmonious relationship as a whole, inclusive of all the spirituality in sum total of the sanctuary.

Architecture here includes the landscape gardening that may well be imagined with a few remnants of the environmental city landscaping, a separate genius of the Sufi culture of the time, of creations of some of the most wonderful garden designs along the lakes of the city.

Also attached to the immediate side of the sanctuary a valley of an orchard, of a regional variety and a special breed of juicy mangoes was in full abundance. Finally the landscaping within the sanctuary’s complex was well planned out according to the spatial elements of architecture as aesthetics as well as functionality. For the truly Sufi architect, or a genuine architect, the whole sanctuary will constitute part of architecture as a holistic living culture.

Different architectural complexes may adopt its cultural fillings or interiors according to the cultural environment it may happen to exist in. In this particular case, it is the elements of music and poetry that fill up the cultural interiors as the element of sound and the intellectual expression of poetical richness, which coupled with the rest of the Sufi magic, will deliver the spirit to illuminated colors of paradise. Architecture here strongly though subtly, resounds the predominant musical element of the sanctuary.

In other places of the architectural complexes spiritual poetry in the form of visual patterns and decorative imageries, as in Islamic art, are well imbibed through the highly evolved art of calligraphy and geometric patterns, having reached such heights that can be compared only to the greatest civilizations of human dwellings ever to have existed.


The forms of music that strongly exist in this Sufi culture, with its musical bases being the classical music of India, are both instrumental and vocal, and as wide in its innovation, variety, and creativity, as you will find of the diverse cultural quality of Indian ness, as much the more variety of music. Almost endless stream of continuous different kinds of musical creations as there are people with talents, churned out from bases of a rich creative quality of Indian classical music itself.

It would be appropriate perhaps to relate to this sanctuary to the eventual climax in the form of the annual celebration of its festival. During this cultural culmination of Sufi spiritual force, resulting in the coming together of all the elements that form the whole cultural diversity of Indian Sufi culture, the whole complex becomes one pool of vibrant energy as if caught in some totally divine form of mysterious vision that leaves the participant in a state of total spiritual delight.

It is during this period of celebration and meditation that the real spirit of life in the positive form of the Sufi lore may become visibly felt through, and no one may be left untouched by this spiritual happening and emotional excitement.

To give further boost there are all kinds of spiritual entertainments to each ones likes. Each Sufi group or individual or a whole community may bring together with it its own cultural celebrations in the form of its own manner of rituals, music, poetry, movements and performances.

Among the most significantly popular forms of music as revered by the popular form of Sufi mysticism is the Great hall of music’s ‘qawwalli’ music. The other being the instrumental music in the form of, the Indian equivalent of a western clarinet, ‘the shehnai’, set along with a whole band of musicians comprising the windpipe instrument, the drums, and other instruments of accompaniment. Although theses are the form of two main, relatively, popular kinds of music that fill the air of the whole celebration, there exist other forms of equally significant music, some wholly instrumental, abstract in some sense, while some are almost recitals with no musical instruments at all, yet musically very sophisticated and in a strict sense based on the classical music of India.

The Sufi cultural festivities and celebrations will not be limited to the complex alone but will be spread around in the streets and the whole resident communities which now will turn into one whole vibrant phenomenon with a festive mood, and spiritual activities will dominate the socio-cultural atmosphere.



The visibly elaborate and popular among the now each and every corner of the campus and the adjoining streets, is the great musical hall, where for six consecutive nights will be the performance of the highly revered Music of qawwallis, by some of the finest musical groups of this kind, from all over India, and the neighboring countries, which were once culturally comprising the great country of India. The performance of this music by itself is of not much significance, nor in the least, the performers here.

The Sufis who assemble in the Great hall who under the divine inspiration of the great Sufi Spirit, the spiritual backbone of this whole cultural complexity, become then the whole experience and expression of the inherent spiritual phenomenon that erupts and reaches, as divinely destined, into such ecstatic climax that it reflects the inner depth of the whole Sufi cultural complex.


The qawwalli ‘kalams’ as they are traditionally referred, are works of poetry written by some of the greatest Sufi Poets and are as well integrated as creation of this particular form of music, that the whole system of this Sufi school designs a very definite methodology for an absolute spiritual illumination through it.

Though this does not happen that obviously and superficially but is part of one whole study within the confines of a given Sufi culture, going into the very depths of the mysteries of life, and must be part of a whole life time full of study including travel, explorations, plus an elderly-wise person’s guidance, or a Sufi school of a community which traditionally practices a culture keeping in line with Sufi traditions.

The Great hall of music that comes alive only during the festive celebrations, becomes a unique place where a concentrated spiritual event is in the happening, where Sufis in their mystical variety form together a spiritual gathering, sharing the sacred moments of spiritual joy that they lend themselves to, of a spiritual ecstasy they work out , ostentatiously a very emotional discharge , but within they hold together a very organized and strong energy that takes them to a spiritual height that they are so confident and almost drenched in from within.

Here there is no place for any gimmicks or fake dramatic performance, but genuine Sufi action taking up, almost uncapsizable by the ordinary untrained psyche. The moments are concentrated and just right enough to each individual as also to the people on the whole, as though the whole phenomenon was like a deep river ,turbulent and strong, is moving with such gush towards its goal as if divinely predestined it were, towards its destined goal, always attained and yet never ending?

The mood of the place is so influenced by the magic of the music’s total effect that there is a subtle air of an overlapping grip of order in a seeming whirlpool of emotional celebration and ecstatic joy. This may at times culminate into a moment of an absolute spiritual high which when felt by the whole gathering gets summed up through the genuine outbreak of a trance manifest through a Sufi elderly person, which should be noted, is not a happening on an individual level, as the whole happening is bound in one thread of a spirit that acts its part in a divinely order.

These may be precious spiritual moments to be cherished, as it all together forms one whole happening that may be eternal and will lead finally to a maturity and development an inner consciousness to contribute in this world of living, and the next.

This is an event on its own of great importance to one particular mood or kind of Sufi variety and it is also connected with the celebration of spirituality as a whole. But there are other spiritual happenings in different forms extending perhaps on a different frame of mind, but deeply connected to the magnetic point, the central aura of a great form of energy that spiritually is a power of inner transmutation and wonder, which everyone connects to.


The second most significant musical form to band the festive mood and celebrations of this Sufi culture is in the form of the ‘shehnai’, coupled with drums and the wind pipe instrument, as its main accompaniment, giving out a musical melody purely instrumental though sometime as a popular indirect demand, will flow out with a thematic tune.

This music is purely classical in taste, but it has to have a listening audience especially sensitive, to take it up as well for a spiritual enhancement, as real entertainment of the spirits. As a result requires an order of spiritual formation of a Sufi-group that is well trained for it. It is definitely of rich musical purity and strength, if properly applied will lead to and assist in a higher form of a spiritual stage.

Even so this music has a subtler effect, as a part of the festival as it becomes a background of sound expressing the joyfully celebrating spirit of the moment. The sound quality is purer and hits the esoteric points directly and strongly here as there are no electronic amplifications modifying the raw sounds and vibrations.

Since the campus is large and spacey there are many different musical performances, rituals and chanting in chorus happening, at times in a timely order, while sometimes overlapping each other.

The qawwalli music needs some explanation as it is composed of innovative elements such as the combination of poetry and music, unmixable according to the puritan’s point of view.. But here the blending of the two is done most successfully, though, not without the initiator, master genius, Sufi poet and music innovator, to accomplish such a task, it consequently became one of the most creative music of all times.

The musical elements are extracted from the classical music treasures available in abundance in India, while poetry is a constant, on going creation of the various Sufi creations divinely inspired and geared to spark the fire in the sensitive heart of those who come in touch with it.

There are a few points not to be missed out here, which is, that any kind of linguistic facts are a reality that needs to be made aware of. To master a language is to be able to read its poetry, which takes not only almost a whole life time but also much that may be the cultural associations that go together with it. Therefore to be able to get a gist of the poetical kalams being recited or classically sung in the qawwalli form of music, you have to be either be born into that culture and language or if an outsider, must master the language and absorb the culture, which although may not be done overnight, is not impossible to attain. This is needful only if you must take this style of Sufi reference for spiritual rejuvenations.

There are many doors and many different spaces to suit the mood and the situation which the seeker is welcome to attain its goal of the higher. Thus may the symbolism contain in the architectural elements of the Sufi sanctuaries in general. As part of this symbolism fulfilling a very practical purpose is the Door of heaven, which ritualistically enables you to perform a pilgrimage compared as equivalent to the traditional pilgrimage of the holy Mecca.

The above are the two major popular forms of music during the festival, while there are other kinds equally significant in their own context, and just as musically rich, that is, have divine energy to illuminate, that is when the rest of the methodology is applied and a whole Sufi culture is absorbed. The climax of spiritual heights are attained only by a holistic system where all the parts are activated in relation to each other and the final outcome reached, each part is significant only in that sense, there should be no hierarchy of spiritual elements. Some music and ritualistic dance performance will have no entertainment value but is aimed at its own inner meaning and purpose which is well defined and in perfect order.


The sanctuary is spatially divided in almost definite purposeful events, spiritually functional space elements. There are different spaces for different purposes for different activities, and functions, whether, sacred, mundane, social, health-related, and educational or devotional, space for the mentally touched, for the Sufis who play it different, as varying from the mind set up of the others.

All this variety is tied together in an invisible unity of the spiritual bondage and deep reverence of the Great Sufi Spirit.

The most beautiful symbolic element of spiritualism and architecture is the Great Door, which is a gigantic doorway purely symbolic of welcoming you to the space and spirituality of this great Sufi abode. It is not meant for the purpose of a functional door.

And quite truly so you may enter through it and are inside almost suddenly into the beauty of the whole campus, to start with the two huge caldrons on either sides, and almost after it is the grand kitchen. These are spaces for the most significant social activity of this Sufi sanctuary, which is one whole institution, with a complete culture of a functions meant to sustain a community of resident as well as a moving people, starting with the social service, the most successful of its kind, of the basic provision of nutritional and fiber diet, the whole year around, of a cooked cereal made from barley grains, mostly salted but at times sweet and enriched with dry fruits.

. This is nothing to do with feeding the starving beggars of the poor country, it is actually a social service related to spiritual functioning of a system.

The real reason of distribution of this cereal complete meal twice a day all year around must need be actually meant for a free dietary supply to all those who may be seekers of spirituality and wisdom, as also visitors and travelers who come to share their treasures of knowledge wisdom in the tradition of Sufi mystic lore, or anyone who may be devoting himself or herself towards a non worldly commitment of temporary devotion and meditation. An observation which otherwise may escape my notes here is that there are no modern sanitation facilities, within the inner premises of the sanctuary, for obvious reasons of maintaining its spiritual puritan value system. This may well have something to do with the kind of nature based system of sanitation that must have existed then, with abundance of a space available outside the premises which now may seem as though vanished.

Therefore the Sufi sanctuary becomes a holistic ground and space for the seeker and the shower of higher knowledge and wisdom, inclusive of an infrastructure meant to act as a mechanism for the continuation of a progressive human culture as propagated by the Sufi inner philosophy.

There are therefore these great caldrons which cook food on special occasions when there are more people, especially during the festivities. In this space defined by the Great Door, are also included the Great Hall of music, which will host the musical performance during special occasions. Situated around nearly the same space is a small traditional medicinal system based on the ancient Egyptian and the Greek schools of healing.


The space leads you to through two separate doorways to yet another huge space coverage which grounds the main sacred mausoleum and a huge prayer and meditation hall. This further ends towards the spring-well water body of a natural reservoir descending into the valley, in the corner on the top is now a green graveyard full of cats, originally meant for other casual purposes. This space where the sacred point is situated is the largest space where people surround to meditate in communion focusing their energies towards the Great Sufi revered and loved by all.

The architectural elements are simple in design and decorated with simple motifs, this is to keep up with the simplicity of the Sufi lifestyle, which believes in a more sophisticated spirituality and wisdom, rather than a materially rich and physical life culture. The Sufi will usually not reveal his secrets by extravagantly flouting his outer show of glitters, and will remain quite and soft when his inner life is fulfilled and the treasure found. However although the decorative extravaganza is omitted, a sophisticated architectural space and its elements of doorways facades and others mark the basic cultural elements of the sanctuary.


The Sufi sanctuary is a place open to all people and its tolerance is reflection of the Sufi philosophy of real liberal as well as progressive human values, which remain still inherent within the traditions and the frameworks of its inner socio-spiritual fabrics.

Sufi energy is to do with the ultimate spiritual advancement of a human being that happens only in a holistic chain relationship of an individual and the community together, which finally culminates into a culture of great human advancement. In here therefore you will find anyone that comes from as diverse cultural background as to the nature and purpose of its visit which may be the most casual to the most meditatively spiritual.

There are different zones of spaces divided among which some are more relaxed, some are more intense while some are sacred, others purely functional like the grand kitchen and the caldrons.

The liberal views are neither underplayed nor overlooked and quite astonishingly are in one perfect balance it would seem, and such is the reflection of the general trend as the cultural feature of the whole fleet of a people who have been touched with the light of the liberal values of this great Sufi influence. This goes to say as an observation that a community and a people can be very similar in its basic cultural organization, as the truth wherever you may wonder will remain one and the same, while the color and the outer appearance of culture will vary. The only problem is when a people and a human society if is of a growth lacking of an authentic spiritual base would become a breeding ground for all kinds of maladies human and alien.


The community resident around the sanctuary are a people of a very defined cultural pattern but of a higher maturity that takes up all the possibility of time and its sometime moments of historical distress, only to give back a recourse to sort out the disturbance. How this happens is whether understandable or not, the expression of it may however take on creative wings of an artistic expression and will enroll itself as part of dream extracted as though lore of magical fantastic tales which turn into mythologies, legends, folk and cultural literature of times gone by, yet timeless as it may all seem in a dream.

The community of people is seemingly on their own but in fact they are part of a whole people who are waves in the ocean of this Sufi cultural melody and celebration. They may not be the resident ones, who belong to different cultural and moods of human expressions of nature, will still be part of one whole system of the cultural spirit.

The diversity of the cultural traits will be as many as there may be different kinds of people each mutually respecting and on a more mature level moving along in the same stream.

The real secret of the success of this kind of a community is the use of life’s most powerful energies of Love. It is this love that binds the whole community not only to itself but makes it a significant unwritten law of its cultural dictum of humanitarian values and a deeper sense of tolerance. It is felt that owing to this particular value that is being treasured secretly as the highest ideal of respect and traditional practice that the community gets its energy rejuvenated even in times of the most low and acute famines droughts of human values and moments of darkness and distress.

If you will get into the cultural pool of this community and its spirituality you will be moved with inner tears and will either not ever leave it or take with some, from the eternal spring of love that has its source in emotional psyche of the people here. It is a miraculous wonder to have this fire of love still unextinguished, by natures own forces it may have a character as we may be able to say, is too strong for a temporary calamity however great, to shake it off.

It may now be understood rightly how a particular cultural influence can spread not by the force of mans political trickery but rather as human nature guides it towards the truth as its rightful destiny rather than anything else, and there is no false pride and ego of a genuinely successful culture community and a whole people, save except the minor insignificant germ of ignorance, which in the eternity of a life time may be a passing straw that no one will ever remember and will disappear as soon as it had appeared.

The rebellious nature of this spirit is very subtle and never as a rule violent, although it is not fearful of any eventuality when it comes to the test of its own self credibility, when its own values are put on test by situations such as may make the individual a point of triumph even if it goes deep under and never comes back ever again but becomes an eternally living legends in the eternity of life’s dream formations and unconscious world of fantastic tales as the treasure of the human psyche.

Love therefore is always the winner in the end and the negative are the ones who will simply be annihilated into oblivions of the dark spaces, holes of recycling space matter.

The Sufi sanctuary becomes a great place for spiritual rejuvenation, many a journeys may terminate here as the whirlpool of a gigantic form of invisible spiritual beauty is welcoming to the thirsty wonderer and there is all to take in great abundance here.

Once again the community is a complete system of cultural sustenance that maintains itself in the cycles of timely order, that is, the whole year around each and every day and moments are utilized for cultural fillings and spiritual works. Music and poetry as always forms the bases of the main cultural course here and its foundation is rooted to the Indian classical music.

One of the greatest forms of musical cultures is in the purely vocal poetical recitals of the tragic lore, as the human need of sustaining itself of the tragic element. Music and poetical recital form in the classical mood does the magic of healing the spirit’s wound of a tragedy that may have been emotionally felt by an entire community, is relived through great emotional drama of intellectual recounting of a heroic tale only to be taken up by the musical food of tragic sound that will bring you fresh energy of living another day.


The usual trend of being related about the past is filled the political nature of historical records and nothing really significant culturally speaking. There is no history as such of all the positive aspects of human civilizations, but modern history is rather filled with sicker side of its negative life destructive view of at times deliberate intentions of demoralizing all of the past or merely terming some vaguely expressed notions of a glorious age, without specifying what the greatness of that age really was.

History and the concept of psychological perception of time is a tricky business which the modern world tried to exploit to its own advantage to suit its life negative attitudes, by simply dividing everything into the past present and the future. While in reality there may exist another sense of historical record of time and different frame of reference with respect to the sense of the psychology of Time.

The source of most historical records actually about some of the greatest periods of human existence as culture and civilizations has existed through Art in the expressive form of folklore, paintings and sculpture, mythologies, tales of fantasies and enchantments, music and poetical literature , and the world of performing arts including street culture.

Therefore the only real and most genuine sources of historical evidence of some of the greatest Sufis, as with the particular reference of our concern, here may be found in the myths and legends passed on by way of folklore, music and poetry and perhaps even the fantastic tales related by words of mouth by some freaks, may be undeciphered or mistranslated as pure fiction of fantasy. Most particularly in our case what best remains for us here in the most direct and uncorrupt-able form of historical evidence undestructively passed on by the oral traditions of folklore and music.

The first most popular legend of the great Sufi of our concern here is his famous folktale relating his encounter with the local establishment of the seated herd of camel. The general trend of the story is taking up the historical personalities of concern, the main protagonist, as the head character of the tale and the background as insignificant or relatively diffused, with a twist of enchanting fascination that gives it a quality of suspense and awe inspiring creativity with which the artist of folklore strike the human psyche that it will stick on forever.

At the same time serving multiple purposes, the psychology behind a tale of enchantment in this case concerned may have to do with the subtleties of magical happening as can never be understood by the common mundane working of the mind and the psyche, may only be understood as folktale analogies of wonder and amazements. That this may further have to do with the psychology of dreams is another subject matter of concern that we need not go into here.

It is mostly with Christ or The great ones walking on water or changing water into wine that brings us to a certain mystery that is being imprisoned by modern history as unscientific fiction and therefore of no relevance to truth.

The real truth however remains outside the shallow thinking capabilities of modern day cultural psyche and scientific psychology.

The folktales of the Great Sufi here are a creative cultural embalming of the highest spiritual attainments of an individual soul that became such a perfected symbolism of human values and creative abilities, that its presence is now eternal by way of folklore here as in our case, undamaged or distorted with the passage of time.

Therefore the best form of writing even as higher forms of wisdom may be passed down as historical recordings but only seen from the higher interpreting psyche of a highly developed human culture, unlike the present day modern world of cut and dry shallow scientific materialism.

The word miracle seems to be more concerned with a rather shallow way of viewing the actual potential of a folklore phenomenon and the secret factual contents behind. To try and explain by and during the genuine relationship of an authentic Sufi living master or the transmission of an ever living legend and spiritual energy of a great Sufi spirit , will give us an insight into the required moments quest of wisdom and knowledge.


The Great Sufi Spirit blessed the world with, as destined and required by its culture and age, a whole life-system of working and philosophy of such a kind that is carried on from generation on as tradition value-based system of a creative-Art and culture in our sanctuary as music and poetry.

The meditative aspects climax into its inbuilt system brought through the rich heritage of being witness to great traditions of musical performance inclusive of the great Sufi poetical treasure, the Sufi elements, and its core philosophy contained within it.

The holistic Sufi culture would respect with great understanding and wisdom the different aspects of the sanctuary, in its physical forms, presently visibly as also literature, as much as the spiritually invisible forces that transmute through the unconscious, whether in a wakeful or a dream state, of insights and wonders of wisdom of divine treasure. This then defines the emotional and personal contact with The Great Sufi Spirit which is as alive as a living source of a Transpiring Sufi Master, though not directly in a physical living form, may fulfill the necessity of contextual human need, whether for the most basic need of survival or for a higher state of spiritual attainment. Thus becomes a whole psyche of a people intoxicated with the divine energy for the quest of which many a seeker float across in the sanctuary from every culture around the world.



The traditional Sufi community that is resident around the sanctuary living from the graceful blessings of The Great Spirit may appear like any other community or people but if examined will revel a system of cultural web of a perfectly organized society absorbing all the shockwaves of errors and even alien invasion of cultural corruption. All those who may see from an externalist view will attribute the most juvenile faults, not in the least trying to understand the actual backgrounds and cultural roots from which all seem to have emanated.

The culture of this community is deeply rooted in the inspiration and energy of the Great Spirit that laid the foundation of such a secret treasure full of cultural traditions, and such that it was destined to enlighten the world of life eternally to come no matter what periods of darkness may befall us.

The present day darkness and cultural holocaust will be drowned in oblivion and the secrets will be reveled in time appropriate.

The community that lives here ever since the time of the Great Spirit has a beautiful cultural richness from all over the east based on the powerful energy of love. Much that may be the culture of the place, of the community it all remains a natural secret and no one can ever suspect anything of such a nature and be negative about it, for it is reveled to only those who may be engulfed in it The cultural context that may be elaborated here will perhaps not do justice to the real beauty of it as there is shortage of space but the expression of emotions may take form through the guise of Art.

One of the basic forms of the cultural components of this place are in the form of music and poetry, and yet again this takes the nucleus of the cultural celebration whether in times of happiness, which is the time of union of love-marriage, or the tragic time of death. and tragedy.

Among the many sacred traditions of this Sufi community that has evolved its own unique system of creative celebration is the way it observes the holy month of ‘Ramadan’ the days of fasting, a month of meditative observance where the methodology of physically getting hold of the inner movements of the spirit towards a refinement of its senses as also the soul, are carried out on a community bases.

Then again the vital form of interchange happens through the expressive medium of poetical recitals in the form of music that touches the listener’s emotions and moves the spirit. Here groups of performers of this sacred recitation will move around the whole community before dawn to awaken the people for making their meals before the day of fasting begins.

During the love celebration, the central point of celebration is energized through the two main forms of music, one is the shehnai, the Indian form of clarinet, though may be quite different in content, and the other form of music that the community itself partakes comprising wedding songs of folklore, with one single musical instrument, a traditional kind of drum. This may seem as a woman dominated musical celebration. But the element of a healthy competitiveness always brings both the sexes to put up their creative spirits to the best of their talents. In truth, and it just might as well be so, a natural thing after all, that both the sexes on a community-culture bases have naturally gifted equal potentials of creativity whether it be a song, a dance, or poetry, or the visual arts or architecture.

It must for sure be the politics of ignorance that put one or the other of the sexes as better or weaker.

The cultural bases of gender equality are regulated through traditional norms that may not at all be fixed and as usual all is centrally focused around the nucleus of the Great Spirit. The feminine culture is dominant in its own part culturally; while the men are well organized in their own cultural venture and so finally, it may be stated that in truth there is no ideas of competitions here, instead the culture of mutual respect based on the quality of love will combine the effects and rejoice the general spirit of the community as a whole.

The west has developed the concept that only its society has the ideal culture of gender equality, lacking any subtleties, equality in a childish way, demanding an equal right to do a moral act of evil, as would the male counter part happen to indulge…

Therefore the mutual exchange that may happen between the two genders will happen under the guise of and in the form of humor and casual exchanges. Thus in this sub-community with a very distinct culture, compact and complete by itself even so having been formed from the influences of varied kinds, as must be the nature of any culture around the world may truly be termed as human. Nothing remains as powerful a thread that binds all and such cultures around the whole world even of other forms of natural existence, to the extend, a tree; a rose bush, is the essential power of Love.

Even so it might seem that as in all times the way it all functions eternally is, that after all it has to continuously be maintained, and the high tech world has no room for that, it’s a use and throw away culture. While a real sustainable culture will quite necessarily maintain itself continuously and work hard to strive to restore order through its intellect when things may go wrong

. Perhaps it may be so that a disease called ignorance may infect a certain part of the people and a community, and before it cancerously becomes a deadly kind the healing has to begin.

There is no disease that may not find a cure. The knowledge of healing from the basest maladies to the most mysterious as well as obscure ones will require an expertise that only a medicine man of a holistic wisdom will be able to create.

Sufis usually heal on various level, have the secret remedies for any given sickness and their knowledge is not superficial but authenticated and strictly scientific after careful examination of the wisdom from the most classic and ancient civilizations such as the Greek, the Egyptian and the Indian and Chinese systems of medicine. Sufis may happen to be practicing medicine-people as any other professionals, although the basic healing knowledge is more part of the over all knowledge and wisdom as accumulated over time and validated by spiritual developments as a holistic cultural attainment.

Life is eternal and there is no evolution of the species as according to Darwin’s theory of man coming from the ape, all there is for our present moment is to work on our consciousness and as for the theory of evolution, it is very simple as man is just as much of a living form as any other living organic being, only as far we may be able to see , as we are human, to look for an organized system of social cultural existence, just so as other animals and being work out theirs.

The quality of love, creativity and intelligence is equally present in animals and birds and their spirituality can also take up as high a dimension as can any human great spirit can. Animals within their own system have the strong quality of love and produce magical Art forms to lure the lover for love, pure and simply for procreation. In their architectural and technical dexterity, is perhaps the same divinity and creation as any human as ever achieved. There is no aspect under which a human organizes his life and society that the animal or other living system cannot as well do. Human kind so far has never lived a savage life, as per our knowledge even when he lived in the caves, not necessarily that may be termed as the typical beginning of human creation as species, how do we know human settlement did not exist in another form of culture other than the cave style?

The point here is that human development can become a complete system beyond its own savagery, just as must the animal kingdom reach its own. They too have societies, spirituality of their own kind, perhaps totally different from our own in form and color, but just as organized, as ordered and systematic as humans. The animal world also maintains itself as it continues its cultural development and reaches great heights as the same Spirit exists in all living forms.

All except the byproducts in the form of negative that we call disease will happen, whether in human society or as micro-organisms and this has to cure and the microbes wiped out.

The Sufi element is the natural instinct of life preservation and making it reach its final destined goal with regards the system as developed by nature in other organic existence, only then would the human civilization be complete and the world will be a paradise of Love, Art, and joyful creation- celebration of life in its ultimate height.

This is neither a very ambitious venture nor a utopian dream, but rather it pronounces a destiny that is prophesied as the mysteries of all mysteries.


The sanctuary is originally also quite significantly meant as a place for meditation under the divine guidance of the Great Sufi spirit as also an accompanying Sufi master or teacher. The main course of event would entail therefore a total background of study in the tradition of the Sufi lore, and a practical travel learning experience, as also the development of a talent. The Sufi school being inspired here is deliberate and compulsive in human endeavor to bring about a systematic learning in a seeker connecting to a holistic thought of the Sufi order.

The Sufi will go to an isolated space in the wilderness of nature’s retreat, quite possibly in a nearby valley, for a definite predetermined period of time for a moment of intense form of meditation. The kind of meditation is flexible and the methodology may be quite irrelevant, it’s the isolation is the most important.

The school therefore would comprise of a totally different cultural orientation such that the focus is mainly upon the development of the personal talent, as according to the intellectual quality of the pupil. The first year therefore would be spend totally in the company of the teacher to formulate the linguistic bases of the Sufi culture, which is Arabic, Persian and Hindi.

The linguistic foundation seems like the basic foundation for any real educational system, as the talent here for the expressive quality for cultural integration of the fresh pupil is the starting point of any school of thought.

The coming of the Sufi Culture in India was to coincide with the absorption of the Hindi language , from the classic sweetness of the original ‘brjj bhasaha’, the real Hindi ,unlike the much propagated and politicized Hindi version as utilized by the culturally dry official outlets of linguistic exercises. The result was the improvised Urdu language that became an undeclared colloquial Indian language in the contemporary world. Symbolizing the cultural synthesis of the three great languages of Hindi, Persian and Arabic. Thus it becomes imperative for the Sufi novice to begin first the mastery of the linguistic talent, spoken as well as written and the ability to read.

This being the foundation of most Sufi literature would enable the pupil to devour the vast Sufic lore available.

Sufi study must necessarily be based upon the practical working knowledge of everyday life with the extensive exploitations of ones own personal talents and dexterity of ones own well being.


The greatest message, as may be inferred from the cultural observations, of the Great Sufi Spirit is that of Love, and its declaration and defining interpretation of the word Islam as divine humanity.

Truth is the same for all, and so is the lord of creation and destruction, the all knowing power the all mighty and the eternal Great Spirit. It may all depend upon the person’s heart and his genuineness as a human being and the rest is all culture.

Our main concern here therefore is culture awareness and education, although the universal humanitarian quality may be inherent in the core philosophy, the essential character of culture tradition are basic, and become the educative bases of the whole mystery of Sufi lore. Which is why the cultural adaptation by people was readily accepted by the general psyche, and hence the change of religion. Although it may be inferred that the Sufi concept of religion, no matter which one it might be is different from the orthodoxy.

It is a shame that the major political forces in today’s time have taken cover behind the trickery of manipulating the people by pulling up the religious sentiments abusing faith beliefs and traditions.

The Sufi inheritance is the basic human intellectual power, an undercurrent of cultural enforcement that runs through the fabric of human society eternally, activated as though from the inner forces of nature. No matter how clever the outer culture of human abuse may result into, it will ultimately be out smartened by the power of cultural authenticity and spiritual courage of nature. The Sufi Spirit is in the light of this insight is the cultural shield under which the basic human values are protected and preserved, and the seed is sown once again to create the garden of paradise.


The Sufi sanctuary as a school or a place of learning for all ages is perhaps the only place of its kind that still holds a system inherited over the years of learning through all the different levels imparting the fruits of knowledge and wisdom from every small details of life The basic linguistic essentials, once mastered, you move to higher forms of spiritual inner forms of knowledge that be transpired through a living master as well as the energy of the Great Spiritual energy eternally present here.

What remains in between these two basic and the final stages will be the cultural aspect of the whole sanctuaries active treasure full of rituals, traditions and celebrations, not excluding the vast literature of poetical wisdom through the decorative power of music, together when applied works wonder not just in educating as in conventional modern day school but a joyful source of treasure to explore and rejoice in the attainment of it.

This sanctuary though remains a basic centric point of spiritual influence and a learning place for the thirsty, and its extension may spread into other specialized schools of Art and Architecture, medicinal science, as well as the performing Arts, and basic knowledge needed for the working of any society human, in the Spirit of The Great Sufi tradition.

The tradition holds that the relationship established between the resident community, with a very distinct and definite set of cultural establishment, with the people also a part of this same community but with different cultural background, still finds an interaction, of cultural exchange that may be truly termed as part of the spiritual excitement, and reaches very subtle form of traditional creations that remain within the flexibility of the eternal system of human life.

Thus we see if we examine, that a whole group, families or an individual will as part of this spiritual cultural sharing come to the sanctuary as a visiting guest and live in the family of the resident Sufi Community here, only to be immersed in the colors of spiritual exchanges and share with all there is to share from the most basic physical needs to the most higher forms of spiritual knowledge and wisdom. Therefore the visiting people are the guest and the resident community the host, and exchange physical, material and socio-spiritual-cultural energies.


The relationship shared between the guest and the host traditionally in India, is such that the guest is like a divine presence for the host, and is held in the highest esteem, and since the resident community is well within the spiritual aura of The Great Sufi Spirit, it is under the divine shadow of cultural and spiritual blessings. This is not just a matter of claiming any spiritual or castes superiority, but if closely examined in the cultural and spiritual strength of the people that adopts The Great Sufi Spirit’s cultural and spiritual values to such finesse and purity of the spirit that it become metaphorically colored in the same spiritual colors as The Spirit, that everyone traditionally longs for. The resident community allows the flow of its energy, which it has in abundance, to the host, and the host in deep reverence, is only waiting to be merely touched by this energy as he comes thirsty from afar looking for this divine enrichment. In turn the guest will shower his/her own form of potentials in the form of an exchange of equally compensating the energy received, by the physical, material, cultural and spiritual gains in exchange for the hospitability he/she has received as also the spiritual ritual he has had the privilege of being washed his soul with.

This relationship sacred as may be revered by those who have the knowledge of, may be continued from generations on , not simply on an individual level but rather on a community level, each respecting in deep its own traditional culture of their relationship to The Great Sufi Spirit.

Here the relationship of the whole community of the Sufi culture of India is thus defined, not just from this centers point of view but by and large from the vastly spread Sufi culture of the whole country of India, and its adjoining neighbors.


The hosts of different cultures of people, with their graceful and eternally beloved Sufi Spirit, are such that no one can possibly record the number of its kind. Certain mysterious groups do not wish to get any attention as they will rather work in the quite, dedicating their life to one single spiritual purpose of either having already reached the goal or on their way still, and therefore demand discretion. With due respect to each ones spiritual privacy and secrecy it will be best not to reveal too much of these great cultures that aggregate here more so particularly during the annual festivities, performing their rituals, and leaving, or rather vanishing back in the mysteries of life itself…

Though in general the different cultures that visit here are the most elaborately dressed Sufis along with their masters leading them, it could be very low key, simple folks also along with their own spiritual guides and the whole fleets of followers or fellow compatriots, family and friends, who all gather here and carry out their traditional or innovated, created rituals and performances.

These above mentioned are not specified in any definite space of the sanctuary, they have no fixed place visibly. While the cultures that are fixed as according to the spaces that they occupy traditionally are as per the performances that are taking place, so reflects their expressions in the form of musical poetry of divine quality, as also sometimes strange performances and rituals from the psychically more intense, the freaks, who are either soft or can be extremely hard beings culturally. Not much else may be said or expressed about them, it may be now be better to be coupled with the real experiencing of the whole phenomenon so as to effectively acknowledge the Truth and participate in it, perhaps become one with it.

This place is not for the simply curious or the ones interested with picture cameras, you may just as well be wasting your time here and occupying unnecessary space and time. Drink deep or taste not the Castilian spring…

The above mentioned people and their culture is what makes the true face which is composed of the diverse cultural and spiritual colors of this magnificent land called India comprising the Hindi, the Muslims , the Sikhs , etc, that flock together under the shadow of this Great Sufi Spirit, the eternally blissful place, the sanctuary of peace love and eternal truth.


The sanctuary is situated at near bottom part of the most primal spot: the spring well-water reservoir that provided drinking water to the whole community of residents around the sanctuary, even today the drinking water supply for the sanctuary is from this naturally formed water resource.

As you walk along the path that leads to left part of the valleys, you may half way up, if continued straight, instead of climbing further to turn left, you can instead continue straight and descend into a huge valley formation, the garden valley, lush green as the entrance to the wild ahead. There is a track division as you by-pass the valley, you can either continue straight or you may take a right. If you continue on straight you descend further into the now narrowly descending rocky path. In between you will pass through the palace of the` ‘queen in sorrow,’ magnificent it must have been to drive her sorrows away as it was on the foot of the most mysteriously beautiful and magical valley. There is a flight of stairs, part of the palace, that you must use as the final descent into the steep valley, which otherwise would have been impossible. Now you skip your way between rocks to finally come the first cave from which drips the literally eternal spring water, one of the very sources of physical life. This is though not the real bottom end of the valley as it further descends and dips into a deep naturally formed spring-well, the source believed to contain mysteries unfathomable to the normal mind. On the left side are two cave formations that have often been used to carry out an intense meditation exercise in total isolation which can last for up to forty days more or less, but a definite figure as predetermined.

This being one of the most rare a beauty of nature so powerfully energiesed that no wonder the Sufis must have hardly missed the place for their meditation exercises


In the valley there are physically found a magical energetic substances which is certain kind of a mineral formations from the internal reactions of the geological magic that trickle in some mysterious material form, is goody much sought after, though almost unprocurable by humans. The reason is simple; this very precious natural treasure is to be searched for, in one of the billions of cracks and crevices in places most remote and unreachably steep part of the rocky formation, straight rock-walls in one long stretch. If reached by some way there is every possibility that before you can get there a whole lot of other living creatures, that abides in the valley will have devoured it in the first place, These are the scorpions, the snakes, the ‘langoors’- the wild monkeys, that abide there in a whole tribe. Conclusively it means that humans need to have that naturally inborn instinct alive or livened to find that magical treasure.

Certainly it implies that the Sufi when comes here for his meditation exercise he will through a natural gush of energetic need revive his instinct to find that mysterious energy material fro consuming. This is what will provide him/her with that Great Spiritual energy that will bring him the success of his meditation exercise to lead on to higher attainments.

The Indian cultural richness is for the present context a Sufi dominated culture, what with the crafts, music and literature particularly so spiritual. To try and say otherwise is expression of ignorance and demonstration of an incorrect subjective unenlightened, politically motivated point of view. The Most significant adaptation of the Indian cultural element is the classical form of music by the Sufi intellect, and therefore you may objectively dig out historical facts to realize that the real backbone of the richness of Indian culture of the recent historical past is absolutely dominated by the Sufi, whether belonging to any particular cast color creed or the so called religions. India secretly belong to this Sufi culture and the ruling spirit over this great kingdom is non other than this Great Sufi Spirit


The Great Sufi Spirit was divinely destined to come and establish the Sufi culture of India. This it did by bringing in the Sufi order using the element of music and healing, as its main course of activities. The place became as it went through the periods of transitions from one historical time to another, itself as a timeless island of spirituality where the thirsty can come to quench their dry souls from all directions and all cultures.

Thus it is primarily a place for the exercises meditative of the Sufi rituals and discipline to restore its own personal momentum and inner order. There is all that may be available to immerse yourself into endless well of spirituality with the guidance of the Sufi masters and the divine grace of the transpiration from the Great Sufi Spirit that is really the focal point of inspiration. The whole campus is available here, there are no fees to register, there are no favors to be done, no work to be exchanged, but only to the need of the seeker’s development, the required services then are miraculously made available here. It only depends on your inner condition as to what you really want and how awake is the state of you being, the rest is all in offer, in such great abundance that you will not perhaps be able to brim full the cup of your heart.


One of the most important qualities of a human personality is the sensitivity as progressed by the channeling of the energies in a certain direction meant to be utilized in a definite purposeful body of sharpness and refinement that may be induced by a teaching system and culture of a group, community or a school. These are specialty of a teaching ability and knowledge that only a few teachers may accomplish. Each school or an individual master will design its own methodology and make the pupil go through very specific exercises that will lead to the unconscious polishing of its senses, that will make the person susceptible to the various unknown stimuli that otherwise go unnoticed in an insensitive person. The sum total of the effects of all that the person may then recollect as he/she may gain experiences and insights in his life will depend and act mutually to the inner sensitivity he/she may have developed when born as a fresh energy.

The development of the sensitivity will in effect start from the time since the manner of being conceived in the love union of the parenting spirits, and it continues ever till old age even after the heights of spiritual attainments have been reached. The quality of sensitivity will therefore make the spirit derive the maximum from what life has to offer as the most subtle forms of energies, as pleasure, as ecstasy, as wisdom, as joy and as creative celebration. After a certain point the human person has reached such an intensity of sensitivity that it will now be part of a very subtle system operating directly with the higher forces of Nature, in accordance with the unseen human destiny of perfection and some divine goal of a golden age of life under the stars…

Such an age is when human civilizations of such beauty and heights of spirituality are born that they may as if last forever.

The Sufi sanctuary is one of the rare places, as islands of energies that live on forever providing fuel for the existence of not only the basic human values but its intense and higher needs of spiritual living and sensitivity, as if perpetuating it through some unknowable ultra inner mechanisms of life functioning devise, that will recall the golden ages again and again from the sometime downfall or deterioration of the humanity’s destined path.


It may be inferred from the magical insight such as the one that the sanctuary has as in effect to offer is that the primal or the inner forces of human expressions have and still are preserved in the form of music, poetry, art and architecture. Ultimately these may be the final combining forces that produce the eternal wisdom of the spirit divine.

The artist, strictly speaking as the word in English may be derivate with the actual meaning, as the poet-singer-musician, as the artist; the painter, architect, the sculpture and relief worker as artist; the dancer, the performer as the artist must necessarily translate into the word Sufi, provided, the artist has reached his ultimate spiritual heights and enlightenment. The other way round may just as well be true, therefore it be concluded that start from which way ever that you may, or as may be destined to be, you will as finality have to complete the whole circle whether in one life or many, to reach the perfection of a human being, and consequently the whole of human consciousness.


The community has yet another unique way of expressing its traditionally inherited culture of passing the days of the holy tragedy symbolizing the martyrs who protected the spiritual essence of the true spirit of Islam as a correct and human culture of the existing world. Presented here under the inspiration of the Great Sufi transpirations, once again as the most balanced observation of this traditional mourning, as it nether get into one of the extreme forms of emotionalism of the tragedy nor does it remain in the skeptic peoples refrain of the observation of this tradition. Once again the tragedy is transformed from its morbidity of a life negative reaction to a positive transformation magical by the art of musical poetical recital, here which works wonders on the senses as the tragic sense may find its potentials best explored in the form of emotional excitement of the tragic.

Under one of these subheadings, it's a good idea to list recent updates to my site so that visitors, especially return visitors, can check out the new stuff first. For example, I could list the date and a brief description of the update.

I could also list updated news about my site's topic. For example, if my site were about a particular sport, I'd could discuss the outcome of a recent competition.