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Biografi Hazrat Inayat Khan

Biografi Hazrat Inayat Khan

1. Latar Belakang Keluarga dan Pendidikan

Hazrat Inayat Khan lahir di Baroda pada 5 Juli 1882, dengan nama panggilan kecil Chotamiyan. Ia terlahirkan dari keluarga terpandang. Ayahnya adalah Mashaik Rahmat Khan, seorang musisi besar dari Sinklot (Punjab) yang sangat terpengaruh oleh gerakan Wahabiyah. Ibunya adalah Khatijabi, yakni anak perempuan dari Maulana Bakhsh yang juga seorang musisi. Pada awalnya Ayah Inayat Khan adalah musisi besar yang disuruh oleh Maulana Bakhsh untuk mengajarkan kemampuan musiknya pada Murtuza Khan (kakak laki-laki Khatijabi). Lewat kesempatan ini pula ia berkenalan dengan Khatijabi yang kemudian menjadi istrinya. Dari runutan ayahnya, Inayat Khan termasuk keluarga ningrat yang mempunyai runutan leluhur besar dari pimpinan suku Yuzkhan dari bangsa Turki. Sehingga sangat wajar jika di kemudian hari Inayat Khan mendapatkan pendidikan, pengalaman dan perkenalan yang luas di hampir seluruh pelosok India.
Inayat Khan tidak dibesarkan di keluarganya sendiri, namun dibesarkan di keluarga kakeknya, Maulana Bakhsh yang nama aslinya adalah Chile Khan. Sedangkan nama Maulana Bashksh awalnya diberikan atas kehormatan seorang tokoh besar tarekat Christiyah karena kiprahnya dalam musik di anak benua India. Di rumah kakek inilah Inayat Khan mendapatkan pengajaran dan pengalaman banyak dari kakek dan sahabat-sahabat kakek, karena di tempat ini sering kali dijadikan tempat kumpul dan diskusi para sastrawan, filosof dan musisi India.
Pada masa sekolah, Inayat Khan bersama saudara laki-lakinya Maheboob Khan telah disekolahkan oleh kakeknya di sekolah Hindu terbesar di Baroda. Sekolah ini telah menerapkan kurikulum yang sudah sangat modern dengan memasukkan ilmu-ilmu eksaks dalam mata pelajarannya. Dan Inayat Khan sangat suka mata pelajaran bahasa, filsafat dan komposisi. Selain itu sejak umur 14 tahun ia sudah banyak membaca buku-buku berat tentang sastra maupun filsafat, semisal pengarang Swami Dayanand Sarasvati, Kabir dan Guru Nanak. Selain sastra dan filsafat, ia juga membaca buku karangan Vidurnuti tentang moral dengan cara otodidak. Dan setelah umur 14 tahun ia kemudian mengembara dari Utara sampai Selatan India untuk memperdalam keilmuannya.
Pada tahun 1897 ia bersama ayahnya kembali lagi ke Baroda. Dan di Gayanshala saat itu telah didirikan sekolah jurusan musik Barat oleh AM Pathan. Ia kemudian bergabung untuk mengajar bersama di sekolah itu dan menuliskan pemikirannya Harmonium Shikshak dan Nayat Phidal Shikshak. Namun sangat disayangkan karena karangan itu tidak dipublikasikan.
Pada tahun 1902 ibu dari Inayat Khan meninggal dunia yang kemudian disusul juga oleh sepupunya. Tahun 1903 istrinya juga meninggal dunia. Hal ini merupakan pukulan berat baginya. Sepeninggal itu ada keinginan dari Inayat Khan untuk mengembangkan dimensi spiritualnya dengan belajar sufistik. Maka ia berangkat ke Hyderabad menemui Maulana Umar untuk meminta beliau menjadi gurunya, namun hal tersebut ditolak. Lalu ia meminta juga pada Maulana Khoirul Mubin untuk menjadi gurunya, tapi sekali lagi ia juga ditolak. Namun atas anjuran Maulana Khoirul Mubin juga untuk menemui Syekh Mohammad Abu Hashim Madani, salah seorang tokoh tarekat Christiyah untuk menjadi gurunya. Pada akhirnya ia diterima (1904 M) dan belajar dari beliau selama empat tahun. Dari beliau ia belajar banyak tentang tarekat Christiyah dan diajarkan tentang kefanaan (fana fi shaikh, fana fi rasul dan fana fi Allah). Pada akhir penghujung pembelajarannya, ia mendapatkan amanat untuk mengharmonisasikan antara Timur dan Barat dengan keselarasan musik.
Sejak mulai tahun 1907 sampai 1910, ia mengembara ke belahan Timur dengan tujuan Nepal, Gwalior dan Varanasi (tempat suci bagi orang Hindu). Ketika di tengah perjalanannya di Calcuta ia mendapatkan berita tentang kematian ayahnya, namun Inayat Khan tetap teguh untuk terus melanjutkan perjalanannya.

2. Perjalanan Hazrat Inayat Khan Ke Dunia Barat

Pada 13 September 1910 ia bersama The Royal Musiciant of Hindustan, yakni grup musik yang terdiri dari teman dan saudaranya Maheboob Khan, Ali Khan, Musharaf Khan dan Ramaswami mengembara dengan tujuan ke dunia Barat. Awal pengembaraan mereka diwarnai dengan adanya bencana kelaparan dan wabah penyakit.
Tempat singgah pertama Inayat Khan dan saudara-saudaranya di Barat adalah New York. Di sana ia bersama kawan-kawannya mendapatkan undangan dari Dr. PM C. Rybher (Dekan Fakultas Musik) di Universitas Columbia. Awalnya konser Inayat Khan sangat kentara tidak diminati banyak orang. Dengan alasan ini ia kemudian belajar tentang agama dan budaya Barat pada St. Dennis, yakni seorang penari ballet yang cukup terkenal. Dari St. Dennis inilah kemudian ia mulai banyak tahu tentang karakter orang Barat terkait agama dan budaya Barat. Dan setelah itu ia berpindah ke San Francisco.
Tidak berselang lama kemudian ia bersama teman-temannya mendapat undangan konser lagi dari Universitas California dan sangat diterima baik oleh President International Club University. Di Universitas California inilah awal konser Inayat Khan sukses mendapat pujian dan dapat diterima dengan baik. Inayat Khan di daerah New York untuk pertama kalinya menerima Mrs. Newn sebagai murid dan di Seattle ia juga menerima Mrs. Ade Martin sebagai murid dan mengubah namanya menjadi Rabia.
Pada musim panas Maret 1913 ia pindah ke London dan menikahi Ora Ray Baker (warga keturunan New Mexico) yang kemudian berganti nama Amina Sharda Begum. Dari istrinya ini ia mendapatkan empat anak, yakni Nurun Nisa, Vilayat, Hidayat Dan Khoirun Nisa. Di London ini Inayat Khan bertemu dengan Rabindranath Tagore, lalu ia dipertemukan dengan teman pemusiknya yang terkenal, Fox Strangways. Dari Fox inilah Inayat Khan banyak belajar musik Barat. Pada bulan Agustus tahun 1914 mulai terjadi perang dunia pertama, sehingga ia harus meninggalkan Paris menuju London dan menetap di sana hampir 6 tahun. Pada tahun 1914 sampai 1920 saat perang dunia pertama ini, telah dijadikan kesempatan oleh Hazrat Inayat Khan untuk mempelajari psikologi guna memikirkan pemecahan problem Barat. Adapun karangannya terkait dengan psikologi adalah The Art Of Personality, The Alchemy Of Happiness dan Philosophy Psychology and Mysticism.
Pada Mei tahun 1913 Inayat Khan pernah mengunjungi Rusia dan bertemu dengan Scriabine, seorang pemusik Rusia ternama dan Chaliapin (anak dari pengarang terkenal Leo Tolstoy) yang bekerja sebagai penyanyi. Dan di Perancis Inayat Khan bertemu dengan Calude Debussy, seorang komposser terkenal di Prancis. Dan dari teman-temannya inilah Inayat Khan banyak belajar tentang musik Barat.
Selama pengembaraannya di Barat, Inayat Khan banyak menyebarkan pesan-pesan sufi (sufi message). Dengan alasan itu kemudian ia mendirikan organisasi sufi di London dengan nama The Sufi Society pada tahun 1917. pada tahun 1920, Hazrat Inayat Khan mempublikasikan lima karya besarnya, yakni The Unity of Religious Ideals, In a Eastern Rose Garden, The Mysticism of Sound, Love, Human and Divine dan Health, Mental Purification and The Mind World.
The Sufi Society sempat berubah nama menjadi Sufi Order dan pada akhirnya berubah lagi menjadi Internasional The Sufi Movement. Dan pada tahun 1923 di Geneva didirikan pusat Internasional of The Sufi Movement. Semenjak itu Inayat Khan banyak menerima undangan dari berbagai kalangan untuk mengadakan konser maupun kuliah pesan-pesan sufinya di berbagai universitas semisal pada tahun 1926 di Lucknow.
Pada tahun 1926 ada keinginan Inayat Khan untuk kembali ke India. Dan sesampainya di India ia mendapat undangan dari Universitas Delhi untuk menyampaikan kuliahnya tentang The Sufi Message dan Unity and Love. Pada saat itu kondisi Inayat Khan sangat memburuk karena ia sebelumnya juga melakukan perjalanan keliling India mulai dari Istana Dilkusa, Varanari, Agra, Srikandra, Makam Sultan Akbar, Ajmer, Jaipur dan Baroda (makam kakeknya). Pada akhirnya tepat pada tanggal 5 Februari tahun 1927 Hazrat Inayat Khan meninggal dunia pada umur 45 tahun. Ia dimakamkan di dalam darqah sangat indah yang dibuat oleh muridnya dari Belanda. Meninggalnya Hazrat Inayat Khan di India ini menimbulkan duka cita besar bagi masyarakat India, karena kiprahnya yang sangat besar di belahan dunia Barat untuk menyampaikan pesan-pesan spiritualnya. Namun di sisi lain kiprah Hazrat Inayat Khan masih tetap dilanjutkan oleh teman, saudara dan anak-anaknya dalam gerakan spiritualnya "International of The Sufi Movement ".

3. Karya-Karya Hazrat Inayat Khan

Adapun karya-karya Hazrat Inayat Khan dalam sumbangsihnya untuk pengembangan musik spiritual adalah :
1. Balasan Gitmala
2. Inayat Git Ratnavali
3. Inayat Harmonium Shikshak
4. Inayat Phidal Shikshak
5. Minqar e Musiqar
Ada lagi 13 buku karangan untuk pesan-pesan spiritual yang telah ia tulis dengan tanpa mengunakan referensi dari manapun. Karangan-karangan tersebut adalah :
1. The Way of Illumination
2. The Mysticism of Music, Sound and Word
3. The Art of Personality
4. Mental Purification and Healing
5. Spiritual Liberty
6. The Alchemy of Happiness
7. In a Eastern Rose Garden
8. Sufi Teaching
9. The Unity of Religious Ideals
10. Sufi Mysticism
11. Philosophy Psychology and Mysticism
12. Sacred Reading the Gatha’s
13. The Divinity of The Human Soul

Selain karangan tersebut masih ada lagi catatan-catatan Inayat Khan yang tidak diterbitkan, yakni :

1. Notes of The Unstruck Music From The Gavan
2. The Divine Symphony of Vadan
3. Nirtan or The Dance of The Soul



Concentration

Concentration


The entire universe in all its activity has been created through the concentration of God. Every being in the world is occupied consciously or unconsciously in some act of concentration. Good and evil are alike the result of concentration. The stronger the concentration, the greater the result; lack of concentration is the cause of failure in all things. For this world and the other, for material as well as spiritual progress, concentration is most essential.


The power of will is much greater than the power of action, but action is the final necessity for the fulfillment of the will. Perfection is reached by the regular practice of concentration, passing through three grades of development: Fana-fi-Shaikh, annihilation in the astral plane, Fana-fi-Rasul, annihilation in the spiritual plane, and Fana-fi-Allah, annihilation in the abstract.
After passing through these three grades, the highest state is attained of Baqi-bi-Allah, annihilation in the eternal consciousness, which is the destination of all who travel by this path.

Breath is the first thing to be well studied. This is the very life, and also the chain which connects material existence with the spiritual. Its right control is a ladder leading from the lowest to the highest stage of development. Its science is to be mastered by the favor of the murshid, the guiding light of God.

Ecstasy

Ecstasy

Ecstasy is called Wajd by Sufis: it is especially cultivated among the Chishtis. This bliss is the sign of spiritual development and also the opening for all inspirations and powers. This is the state of eternal peace, which purifies from all sins. Only the most advanced Sufis can experience Wajd. Although it is the most blissful and fascinating state, those who give themselves entirely to it become unbalanced, for too much of anything is undesirable; as the day's labor is a necessary precursor of the night's rest, so it is better to enjoy this spiritual bliss only after the due performance of worldly duties.

Sufis generally enjoy Wajd while listening to music called Qawwali, special music producing emotions of love, fear, desire, repentance, etc.

There are five aspects of Wajd: Wajd of dervishes, which produces a rhythmic motion of the body; Wajd of idealists, expressed by a thrilling sensation of the body, tears and sighs; Wajd of devotees, which creates an exalted state in the physical and mental body; Wajd of saints, which creates perfect calm and peace; and Wajd of prophets, the realization of the highest consciousness called Sidrat ul-Muntaha. One who by the favor of the murshid arrives at the state of Wajd is undoubtedly the most blessed soul and deserves all adoration.


Dream

Dream

Dreams and inspirations are open proofs of the higher world. The past, present, and future are frequently seen in a dream, and may also be revealed through inspiration. The righteous person sees more clearly than the unrighteous.

Dreams give, sometimes clearly, sometimes in a veiled form, warnings of coming dangers and assurance of success. The ability to be conscious of dreams and their meaning varies with the degree of development attained.

Dreams have their effect sooner or later, according to the stars under which they take place. The dream seen at midnight is realized within one year, and the dream of the latter part of night within six months; the dream of the early morning is realized soon after. At the same time the manifestation of dreams is subject to qualification according to the good or bad actions of the dreamer.

Inspirations are more easily reflected upon spiritual persons than upon material ones. Inspiration is the inner light which reflects itself upon the heart of man; the purer the heart is from rust, like a clean mirror, the more clearly inspiration can be reflected in it. To receive inspirations clearly the heart should be prepared by proper training. A heart soiled with rust is never capable of receiving them.

Sufism The religion of the heart

Sufism - The Religion of the Heart
from The Religious Gathekas by Hazrat Inayat Khan
There are three ways of seeking God in the human heart. The first way is to recognize God the divine in every person, and to care for every person with whom we come in contact, in our thought, speech, and action. Human personality is very delicate. The more living the heart the more sensitive it is; that which causes sensitivity is the love element in the heart, and love is God. The person whose heart is not sensitive is without feeling; his heart is not living, but dead. In that case the divine spirit is buried in his heart.

A person who is always concerned with his own feelings is so absorbed in himself that he has no time to think of another. His whole attention is taken up with his own feelings: he pities himself, worries about his own pain, and is never open to sympathize with others. He who takes notice of the feeling of another person with whom he comes in contact practices the first essential moral of Sufism.

The next way of practicing this religion is to think of the feeling of the person who is not at the moment before us. One feels for a person who is present, but one often neglects to feel for someone who is out of sight. One speaks well of someone to his face, but if one speaks well of someone when he is absent, that is greater. One sympathizes with the trouble of someone who is before one at the moment, but it is greater to sympathize with one who is far away.

The third way of realizing the Sufi principle is to recognize in one's own feeling the feeling of God, and to realize every impulse that rises in one's heart as a direction from God. Realizing that love is a divine spark in one's heart, one blows that spark until a flame may rise to illuminate the path of one's life.

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Nature

N a t u re
The argument has been raised that all manifestation is due to the interaction of natural elements, working by their own force; every cause has its effect, and the effect again becomes a cause for the reaction; thus nature works unaided. The answer is, that every cause must have some preceding cause, or first cause, to produce it; and logically one cause may produce many effects, which effects again become second causes, producing new reactions, 'While intellectual minds are seeking second causes, the wise man only perceives the first cause. Air, earth, water, being second causes, the precedent cause, which makes them act and pause, is hidden.

Self Discipline

Self Discipline

What count most in the path of truth is self-discipline, for without this our studies and practices cannot produce great results. This self-discipline has many different aspects. By studying the lives of the ascetics who lived in the mountains and forests and in the wilderness, we learn that those who have really sought after truth have done their utmost to practice self-discipline; without it no soul in the world has ever arrived at a higher realization. No doubt it frightens people living in the world, accustomed to a life of comfort, even to think of self-discipline; and when they do think of it they imagine it only in its extreme forms. But it is not necessary for us to go to the mountain caves or to the forest or to the wilderness in order to practice self-discipline; we can do so in our everyday life.

There are four principal ways in which self-discipline can be practiced. One way is the physical way, the practice of remaining in the same position, of sitting in the same posture for a certain time. And when one begins to do it one will find that it is not as easy as it seems. One may sit without realizing it in the same posture or stand in one position for a certain time, but as soon as one begins consciously to practice it one finds it very difficult. There are various positions in which to hold one's hands or legs or eyes or head; and these practices help one to develop the power of self-discipline.

The fantasy of the whole of creation is apparent in the direction of every movement; it is in accordance with that direction that a thing takes form. Where do all the opposites such as sun and moon, man and woman, pain and joy, negative and positive, come from? Since the source and the goal are one, why such differences? They belong to their direction, the secret of every difference is direction. It is an activity, an energy working in a certain direction which makes a certain form. That is why the way one sits makes a difference; it makes a difference whether one sleeps on the right side or on the left, whether one stands on one's feet or on one's head. Mystics have practiced various postures for many, many years; and they have discovered different ways of sitting while doing certain breathing exercises. They have made a science out of this; there is a warrior's posture, a thinker's posture, an aristocratic posture, a lover's posture, a healer's posture; different postures for the attainment of different objects. These postures make it easier for man to learn the science of direction; posture does not denote anything but direction.

Harmony

Harmony


Harmony is that which makes beauty, beauty in itself has no meaning. An object which is called beautiful at one time or place may not be beautiful at another. And so it is with thought, speech, and action. That which is called beautiful is only so at a certain time and under certain conditions which make it beautiful; so if one could give a true definition of beauty it is harmony. Harmony in a combination of colors, harmony in the drawing of a design or a line, that is what is called beauty; and a word, a thought, a feeling, or an action which creates harmony is productive of beauty.

Whence came the tendency towards harmony and whence comes the tendency towards inharmony? The natural tendency of every soul is towards harmony, and the tendency towards inharmony is an unnatural state of mind or affairs; the very fact that it is not natural makes it devoid of beauty. The psychology of man is such that he responds both to harmony and inharmony. He cannot help it, because he is naturally so made; mentally and physically he responds to all that comes to him whether it be harmonious or inharmonious.

Where does all the great unrest and discord that one now sees pervading the world come from? It seems that it comes from the ignorance of this fact that inharmony creates inharmony, and that inharmony will multiply. If a person is insulted his natural tendency is to reply by insulting the other person still more. In this way he gets the momentary satisfaction of having given a good answer. But he has responded to that power which came from the other, and these two powers, being negative and positive, create more inharmony.

The Heart

The Heart

People look for wonder-workings and surprises, for phenomena of all kinds. Yet the greatest phenomenon, the greatest surprise, and the greatest wonder is to be found in one's heart. If there is anything that can tune man to the highest pitch, that can tune the strings of his soul to the right note, it is only by the tuning of the heart. The one who has not reached his heart has not reached God. People may be relations, friends, partners, collaborators, and yet be quite separate; nearness in space does not make people real friends. There is only one way of coming near to one's friends, and that is by way of the heart. If there is anything which is the most wonderful in heaven and earth, it is the heart. If a miracle is to be found anywhere, it is in the heart. For when God has tuned the heart, what is there which is not to be found in it ?

Heart can be of different kinds; there is the golden heart, the silver heart, the copper heart, the iron heart. The golden heart shows its color and its beauty; it is precious and at the same time it is soft. The silver heart shows inferior qualities compared with the golden heart; yet coins are made of silver; it is useful. Of the copper heart pennies are made, and pennies too are useful in everyday life; they are even more used than gold and silver coins. Copper is strong and hard, and it needs many hammerings to shape it and make something out of it. And then there is the iron heart, which must be put into the fire before anything can be done with it. When the iron becomes hot in the glowing fire, then we can make something out of it; but the blacksmith must be always ready; as soon as the fire begins to glow, he must start at once. If he lets it go, it will turn cold in a moment.

Love

Love

In reality wisdom is love and love is wisdom, although in one person wisdom may be predominant and in another love. The cold-hearted man is never wise, nor is the really warm-hearted person foolish; yet both these qualities, love and wisdom, are distinct and separate, and it is possible that a person may be loving but lacking in wisdom. It may also happen that a person who is wise is lacking in love to some extent; but no one can be wise if love is absent from his heart, and no one will be truly loving if wisdom had not illuminated his heart, for love comes from wisdom and wisdom comes from love.

It is very difficult to say what love is, and how one should love. Is it embracing people and running after them and saying pleasant things to them? Not everyone finds it easy to show his love. One person perhaps has a love hidden in his heart, and another person's love comes out in his words. The love of one person changes the whole atmosphere, and that of another is like a spark hidden in a stone. To judge who has love and who has not is very difficult. There is love for instance which seems as if it comes from a cracker, calling out, ' I am love', but it burns out and is gone. There is also love like a spark in a pebble; it may never manifest, and if you hold the pebble it feels cold, but at the same time it is there, it is dependable and it lasts; therefore one can never judge.

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Hanya Padamu Aku Berkata

Hanya Padamu Aku Berkata
tentang hari ini yang indah
tentang angin dan hujan yang menghujani bumi
dan tentang kata dari hati yang terberi

hari ini adalah hari penuh ilusi
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antara setan dan tuhan

setan menyebar di mana-mana. Ia mampu bersembunyi di tiap kata hati manusia. Bersama mimpi ia menakuti manusia. Dan bersama kesenangan ia telah mengelabui rasa. Setan kau yang membutakan kenyataan ini. Setan kau yang meraup kesenangan sendiri. Setan bukan apa-apa. ia bersama kelemahannya bersembunyai. ia adalah kekuatan yang memanfaatkan kelemahan kita. bersama angin berhembus, bersama rasa yang tak terasa, bersama kata yang bernyawa, dan bersama nafsu yang durjana.

Tuhan di mana-mana. ia adalah ruh dalam hati manusia. bersama kesucian ia bersemayam. dan bersama kemuliaan ia mengajarkan kehidupan. jalannya terlalu sulit sehingga manusia lemah menghiraukannya. namun keabadiannya akan nampak di ujung mata. ketika mata mulai redup dan sinarnya mencurah dalam hati menerangi jagat raya. hanya manusia kuat yang mampu mendekati-Nya.

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dusta..................dalam nyata