Meditation

Catherine Krafft was Beauvallon School (56) pillar for administration.  Swiss-born in 1899, her protestant father helped Armenians following the Turk genocide since 1915. He stigmatized the 1920 Sèvres Treaty as tacitly accepting genocide against Armenians and Kurds. Her father rescued 142 Armenian orphans and 85 refugees in 2 sites that he founded and directed. Catherine Krafft was raised with this awareness and her father’s example. She met Marguerite Soubeyran in Geneva and they became friends. She followed her in Dieulefit to start the Beauvallon School. Catherine Krafft adopted two children. She was the school administrator and accountant. She probably hired Hidayat with her friend and director of the Beauvallon school Marguerite Soubeyran.

Hidayat wrote in “Message of our Time” (57) his vision of Sufism as inspired by his father:”

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Sufism is neither a religion nor a cult, neither a doctrine nor a dogmatic institution.  Perhaps one could say that Sufism has always been, ever since wisdom was wisdom.  Esoteric schools can be traced as far back as the time of Abraham, and even earlier.  In Arabia, esoteric schools were known for their metaphysical teaching.  In Persia, literature, poetry and music were the sources of inspiration.  In India, the esoteric schools were mainly of a meditative character.  Although these and others may perhaps differ slightly in the methods of inner training, yet all are united in their object, because esotericism does not belong to just one esoteric school.

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The term “Sufi,” meaning wisdom, does not refer only to ancient schools, known or unknown, where spiritual concepts blossomed through the ages and subsequently crystallized within various orders, it refers in reality to all efforts made to raise human understanding to a level of spiritual awakening, which is the outcome of the purification of the mind from the limitations of traditional barriers, as well as from one’s own pre-conceived ideas unconsciously built up day by day. Wisdom cannot be worded, nor can it be identified as being the property of one single transmission because of its universal nature. It is a message of “human rights of thought and feeling” that has been calling since eternity but is not always heard, which explains why artificial terminologies generally misrepresent true inner realization. Unless there is an awakening to the basic moral principles of honesty in spirituality, the religious contingent of mankind remains enslaved by the tyranny of the illusion of Truth.

Another subject found in Sufi teaching is the ‘alchemy of happiness,’ which, as we know from fairy tales, is the use of a magic formula to turn base metal into gold.  This mystical illustration symbolizes so beautifully the basic principle of the inner school of the Sufis, where deep consideration is offered to the transformation of one’s gross ego into a humble attitude of respect, awakening one’s heart to the consciousness of the privilege of being the temple of God, radiating God’s love upon all who come one’s way.

For a Sufi, the diversity of names and forms of the world’s religious doctrines are like veils covering the phenomenon of the Spirit of Guidance constantly manifesting at all levels of evolution.  This explains why one of the great ideals of a Sufi is the awakening of the heart qualities, resulting in a broader outlook, reaching far beyond concepts of faith and belief, and a compassionate attitude toward the tragic misunderstandings which divide the earnest followers of religious and philosophical traditions.  The Sufi thoughtfully avoids making a display of speculative concepts, using only the language of the heart when communicating with others, respectful of all interpretations of the one and only object of worship.

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