Dervish Healing Order


The Dervish Healing Order (DHO) serves as that aspect of the Sufi Ruhaniat International which maintains and promotes the vision of health and Divine Healing as presented by Pir-o-Murshid Hazrat Inayat Khan.  The work of the DHO is to hold the concentration for the health of the Ruhaniat on all levels. One of the tools given to us by Pir-o-Murshid is the Healing Ritual.  In addition we are guided by breathing practices, healing meditations, visualizations and by a body of esoteric papers on healing from Pir-o-Murshid with commentaries by Murshid SAM.  Individuals of the Ruhaniat and others who desire focused healing energy are encouraged to contact the DHO for inclusion in the concentration of the healing ritual and in our prayers.Hakim Sauluddin Barodofsky

The DHO is an initiatory order which is international in scope.  All members have demonstrated their deep involvement in some aspect of healing, either toward self or others.  Potential members who are interested in exploring the work of the DHO are encouraged to attend classes on Health and the Healing Ritual until such time as they may be ready for initiation.  Membership is open to all who meet the requirements of dedication to service on the healing path whether or not they are mureeds.  Murshid Hakim Sauluddin Barodofsky is presently leading the Dervish Healing Order.

For more information visit the Dervish Healing Order web site:

Service of Universal Peace

Service of Universal WorshipThe Service of Universal Peace comprises the religious activity of the Sufi Ruhaniat International.  It is based upon the traditional Universal Worship Service, which was created by Pir-o-Murshid Inayat Khan to promote a deeper understanding and appreciation of the diverse religious traditions of the world, externally in the beauty of their distinctions and differences, and  internally in the transformative and healing power of their inner Unity in One Source.

Conducted by ministers called Cherags (Lamps of the Message) and Sirajs (senior ministers), the Service honors the world's religious traditions including the Divine Feminine, Hinduism, Taoism, Buddhism, Zoroastrianism, Native and Indigenous Ways, Judaism, Christianity, and Islam.  Other sacred traditions and paths that may be pertinent to specific time and place may also be included in the celebration of Universal Peace.

For each tradition, a candle is lit, a selection from the sacred scriptures is read, and a spiritual practice is shared, engaging the hearts, minds, and bodies of the participants with the Living Transmission of the particular Divine Quality or Aspect manifesting through that religion, such as Wisdom, Self-Sacrifice, Purity, and others.

A final candle is then lit for the Spirit of Guidance, said by Pir-o-Murshid Hazrat Inayat Khan to represent “all those, known and unknown, who have held aloft the Light of Truth throughout the darkness of human ignorance.”

Services of Universal Peace may be formal, reflecting the original service developed for the West nearly 100 years ago, or innovative, suiting the needs of various communities, times and places.

Many local ministers are skilled in co-creating rites of passage including weddings and memorial services; many are available to serve the ceremonial needs of the general public.

For more information about the Service of Universal Peace and the Path of the Cherag, This email address is being protected from spambots. You need JavaScript enabled to view it..

Khilvat (Spiritual Retreat)

Retreat by Asha Greer



"Full moon, where will you be going from here?
Into a retreat.
Why do you take a retreat after fullness?
To make myself an empty vessel in order to be filled again."
- Hazrat Inayat Khan


"Know thyself"
- Jesus of Nazareth


On Retreat

The Four Pillars of Khilvat (Retreat)

Silence frees us from the engagement of the mind
Solitude frees us from the engagement of the world
Abstinence frees us from the engagement of addictions
Wakefulness frees us from the engagement of sleep
- Najat Roberts


We encourage retreat, both solitary and in groups.  Our purpose is to provide safe, supportive and appropriate guidance to those on the path of opening and self discovery.

Quieting the mind, learning concentration, finding deep inner stillness and learning to love the fact of life and its mystery are among the many delights of a retreat.  One has the opportunity to observe how one "does" one's self with a minimum of stimulus from the outer reality.  The inner reality becomes a subject of observation and transformation.

The experience is sometimes joyful, sometimes painful, often neutral and always illuminating.  Without an "other" to reflect us we become our own reflection.  It demands commitment to awakening.


Asha's TeahouseThe retreats offered through the Ruhaniat vary.  A retreat may have focus on special practices to tame the ego, to become aware of breath, to increase awareness, to improve concentration, to develop one's capacity for meditation, to develop devotion, to  increase a capacity for divine love, to open to vision and inspiration.

There are also practices aimed at providing a field in which unitive consciousness is not simply an idea or ideal but can become a reality.


There are a number of trained retreat guides available as well as several locations.

Saladin Pelfrey

najat roberts 04_.gif

Asha Greer


If you are interested in doing a retreat you may e-mail:
Saladin Pelfrey:  This email address is being protected from spambots. You need JavaScript enabled to view it.
Najat Roberts:  This email address is being protected from spambots. You need JavaScript enabled to view it.
Asha Greer:  This email address is being protected from spambots. You need JavaScript enabled to view it.

Also, group retreat opportunities may be found in the Ruhaniat Calendar

(select 'Calendar' on the top menu of our page)


Spiritual Psychology and SoulWork

Frida Waterhouse

Spiritual psychology follows from the Sufi principle that each person is motivated to fully embody one's soul's unique purpose in this lifetime.  From the Ruhaniat stream of Sufi wisdom has arisen one of several methods to do this, called Sufi SoulWork.  SoulWork was developed by Pir Moineddin Jablonski, from the roots of Murshid Samuel Lewis, Frida Waterhouse, and Hazrat Pir-o-Murshid Inayat Khan.  It uses individual counseling and group retreat work to free the body, heart, and soul into greater presence and spiritual embodiment.  Two articles on SoulWork follow.

For information about SoulWork, go to:

and to The Soulwork Foundation

If you are interested in a listserve discussion group about SoulWork, please address: This email address is being protected from spambots. You need JavaScript enabled to view it.

For a list of SoulWork Practitioners click here.


Mariam BakerSufi SoulWork
by Murshida Mariam Baker, Lineage Holder for SoulWork

SoulWork, as developed by Moineddin Carl Jablonski, is a way of freeing the body, heart and soul into greater presence and embodied spirituality.  It is not a way of imagination, rather a way of experience.  It follows the Sufi principle that each human being is here with the ultimate and primal impulse of the fulfillment of the Soul's purpose on the earth in the now.  It is both an approach to spiritual practice, applicable to many paths, as well as method of psycho-spiritual counseling.

It is different than traditional psychotherapy in that sessions occur significantly less frequently.  There is the need for absorption time between each session to allow for integration of supraconscious, subconscious and conscious reality.  Sessions may occur bi-weekly for several months, or the participant may work on a monthly or even annual basis to receive the benefit of this work.

Sessions last approximately one to one and a half hours and carry deep interior communion with the inner family at the “Table of Holy Wisdom,” (see Desert Wisdom and other books by Neil Douglas-Klotz).  The basic template of seven selves is used as a starting point, although some sessions very quickly move into their own unique model.  The basic template includes High Self, Male, Female, Child, Doctor, Mental Judge and Astral Judge.  Personal ancestors may also appear and participate in this dialogue and healing.

The participant is guided by the skilled practitioner into dialogue and communion with each member of the inner family.  From a place of deep listening and stillness, established through breathwork, a framework of safety and guidance is focused and held by the practitioner.  The inner family has opportunity for communion and dialogue within this framework of safety and guidance.

Why is this so?  Through the assistance of the trained facilitator, the participant is guided into the place between the two worlds, between sleeping and waking, conscious and unconscious, which allows access to both subconscious and supraconscious.  The participant can then dialogue within this larger perspective of reality.  From a place of deep relaxed breath and grounding, there is access to inner guidance and the wisdom that lives within each human being.  On the group level, meditation, walking, art, movement, dance, breath writing and poetry all become expressive components of this work.

Moineddin Carl Jablonski (January 1, 1942 - February 27, 2001) was a post modern shaman.  Successor to Murshid Samuel Lewis, he served as Pir of the Sufi Ruhaniat International for thirty years.  An honest and humble man, he was faced with extreme physical challenge in this lifetime.  The last twenty years of his life focused on integration and understanding of human nature.  His life is his teaching.  Judged and condemned by some, embraced and honored by others, he followed a path of inner listening and integrity.

Moineddin lived the principles that he received from his teacher Murshid Samuel L. Lewis.  He worked within the lnayati Chistia lineage.  He touched a secret yearning within the heart, nurturing others on a path of inner discovery and guidance, and a broader experience of human and divine existence.  He devoted his life to the simplicity of Breath and Walk as the science of liberation.  His breadth of vision traversed the galaxies.


SoulWorkMoineddin Jablonski
by Pir Moineddin Jablonski

SoulWork is a distillate of transpersonal psychologies ranging from traditional shamanic models, especially Huna, to modern integrative therapies such as Psychosynthesis.  It brings together the three primary levels of consciousness -- divine, human, and instinctive -- into a cooperative and mutually supportive process whereby our inner life may be realized, manifested and shared.

Along the way, the Personality Consciousness is clarified of unproductive beliefs, conflicts between the Anima and Animus are resolved, the Inner Child is healed of its wounds, the Body Consciousness is revivified, and the Shadow Self is accepted as a friend.  Each step forward results in greater awareness of our wholeness as we experience the 'sacred marriage' of deep feeling with clear light.

SoulWork is initially conducted by a facilitator who calls forth to our High Self, Female and Male Selves, Inner Child, Body Consciousness, and Shadow Self. Personality Consciousness is voluntarily placed in neutral gear, awake yet transparent to the process.  Each Self is called forth with love and respect, and is encouraged to voice its present reality and need.  As the work unfolds, emotional trauma from painful/numb/rigid places in the psyche are released and blessed.

Eventually, a stage is reached where we act as our own facilitators.  No longer do we see ourselves "through a glass darkly, but face to face."  Healthy psychic metabolism -- the ability to process emotional information -- is restored.  We enter present time with increasing frequency, and the Way of Illumination becomes real.

All Selves have their origin and destiny in the Oneness of Being we call God.  Thou art That, my friends.  May we perfect our Remembrance!

Esoteric School

Murshid Wali Ali Meyer

Hazrat Inayat Khan’s teachings on Sufism, along with the subsequent teachings of Murshid Samuel Lewis, are the core materials in our esoteric school.  This can be briefly defined as a program of practices that may lead to spiritual realization and the fulfillment of the purpose of the soul in this lifetime.  As the body of material is vast, it is important to have a structured approach to its assimilation.  We have attempted to frame one in a fresh way for initiates on this path at this time.

Hazrat Inayat Khan gave Rabia Martin, his first student in the West and his first Murshida, recommendations on how to proceed with a systematic program of prayer and practice for mureeds.  Our program is a series of courses based on these instructions, designed to take Sufi initiates forward in this universal stream, while honoring its historical development in the Chistia Order in India.

What we have offered is simply one way that this study and practice might be accomplished.  We begin with the exploration of prayer and the subject of the God ideal. This proceeds through a full course on the different Names of God through wazifah practice with a focus on psychological integration.  Subjects such as the Breath and its work in Concentration, Contemplation, and Meditation are considered as well.  This overall approach is described in more detail below.
Murshid Wali Ali Meyer
Head of the Esoteric School

Esoteric studies for initiates     Sufi classes for all

Wali Ali Meyer


In 2003, Murshid Wali Ali began the development and presentation of this curriculum of esoteric study.  Initially three levels of study were offered: Prayer and the God Ideal, Fikr and Breath, and Mushahida.  In 2007 he began a two-year in-depth study of Wazifah.  In 2009 an intensive study of Zikr and Concentration will commence.

Each of these courses incorporates selected texts from the writings of Hazrat Inayat Khan and Murshid Samuel Lewis.  Spiritual practices and other assignments are provided to support the student’s inner growth at the specific level of the focus of study.

Prayer and the God Ideal offers a way for the mureed to begin his or her journey on the spiritual path.  It provides an introduction to the Sufi path of self-realization, a path that places the God reality in the very center, and asks each one to shape a God Ideal creatively.  This study is taken up in the context of the wisdom of our root teachers. Clearing ingrained and inherited perceptions of God that do not serve, forming a personal relationship with God and developing a practice of prayer are the foundations of this course of study.

Wazifah Studies explores the 99 Beautiful Names of God.  Extended periods of recitation of these sacred phrases is an important part of the developmental program for mureeds as given by Hazrat Inayat Khan.  The repetition of these divine Names, often in pairs and in relational families, is used as a means of God-realization.  Part of this realization is to come into wholeness and integration of self, through a process of embodiment of the divine qualities and individuation.  This process involves the healing of psychological wounds that reinforce our creation of a false ego, one marked by a painful sense of isolation.  The practice expands the limitations imposed by the “false self” into an increasing sense of the Real.

Zikr and Concentration - While the wazaif are the emanations of God’s qualities, the Zikr points to the One essential all-inclusive reality that is both transcendent and immanent.  Long periods of recitation of Zikr in different forms and with different accompanying concentrations, such as on different divine Messengers constitute a central theme of this course.  We also study the writings of Hazrat Inayat Khan and Murshid Samuel Lewis as they relate to this stage of practice.

These courses have been recorded for the benefit of students separated by time and space from the original classes.  The audio recordings of the original classes and the associated texts are available to download from the website.  The audio component can also be provided on CDs by request.

Click Here for information on the esoteric studies classes for initiates, Gatha and Dharma Night classes with Murshid Wali Ali, and additional classes with Imam Bilal Hyde. Local opportunities for study also exist in many areas of the world; see 'LOCATIONS' in the main menu to inquire.


Dances of Universal Peace & Walking Concentrations

Dances Around the World

The Dances of Universal Peace and Walking Concentrations emerged late in the life of Murshid Samuel L. Lewis.  Sufis have known music and dance as spiritual practice for hundreds of years, yet it was Murshid SAM’s vision of dancing to the mantras, sacred texts, and poetry of the all world’s spiritual traditions that originated a truly new and universal spiritual practice.  The Dances and Walks perfectly captured Murshid's vision of “Peace through the Arts,” creating experiences of embodied spirituality, rhythm, and heart awareness in his students.

The Dances of Universal Peace are a participatory group spiritual practice facilitated by a Dance Leader.  The Leader teaches the group the sacred phrase, music, and movements, and after a short practice, participants enter the Dance with live music and/or singing accompaniment.  This “spiritual practice in motion” brings participants directly in contact with the depth of the sacred phrase, encouraging a direct encounter with the truth of it through music and evocative movement.  The Dances affirm Life and Truth with body, heart, and soul, opening participants to nonverbal experiences of unity and ecstasy.  This taste of our true nature—Universal Peace—opens us to the possibility of a deep spiritual transformation.

Murshid SAM began receiving the Dances and Walks in vision and teaching them to a small circle of devoted students in his San Francisco garage in the late 1960’s.  Murshid would say "All right, everyone up!  Form a circle!"  "We begin in Mercy and Compassion."  "Allah, Allah, Allah, Allah." And as the circle began to move,  "Right foot, left foot…Er Rahman, Er Rahim."  The simple repetitive sound, coupled with simple body movement, awakened a sense of compassion and heart connection to the present moment for the Dancers.  Singing “Om Sri Ram, Jai Ram, Jai Jai Ram” or “Resurrexit Christe” or “Shema Yisreal” or “Namo Amida Butsu”, invoking different names for God and Divine Realization, Dancers recognized that the call is to the One Reality which cannot be contained by name or form.  Hearts can resonate with All That Is, connecting in Unity and shared humanity.

From modest beginnings the Dances have spread worldwide as a grassroots movement.  They remain a central practice of the Sufi Ruhaniat International and are taught today worldwide in the context of spiritual awakening and transmission of the Sufi message.  The Dances are transmitted by teacher to student in an "oral" tradition in order to convey effectively the depth of the sacred phrase, mysticism, and the fullness of each Dance in all its many dimensions.

In 1988, the Ruhaniat created a guild of Dance Mentors to further the training and certification of Leaders of the Dances and Walks.  Training in Dance Leadership is open to all, including those who have not taken Sufi initiation. Dance Leaders stay in a working relationship with a Dance Mentor and maintain an active spiritual practice.  A Guidance Council of Senior Dance Mentors coordinates and guides this work.

All over the world, people yearning for Unity have found in the Dances of Universal Peace a renewing and inspiring heart-practice, based in religious truth and embodied spirituality.  The Dances open us to remembrance of the natural human state—unguarded, authentic, and free.  They continue to be, as Murshid SAM envisioned, a way to make liberating life-energy and “the peace that passes understanding” a reality for all.

For more about the Dances of Universal Peace visit

For more about learning to lead the Dances visit

To find the Dances of Universal Peace in your area visit


Photo Credits:  1) Dancing w/Murshid Samuel Lewis, unknown photographer; 2) In New York, by Elizabeth Morledge-Sayre; 3) In Arkansas, w/Pir Shabda Kahn, by Shining Heart; 4) In Jordan, courtesy of Tansen O'Donohoe; 5) In the United Kingdom, unknown photographer; 6) In Latvia, by Vitalija Hayat; 7) In Greece, courtesy of Tansen O'Donohoe; 8) In Utah, by Bob Spencer