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Thread: Wisdom of Hazrat Inayat Khan — a Sufi Master

  1. #361 It is the soul's light which is natural intelligence. 
    It is the soul's light which is natural intelligence.

    Coming to the cause of the lack of joy, one realizes by pondering on the subject that it is not pursuing after joy that results in disappointment, it is the wrong method adopted in the pursuit of joy which brings, instead of joy, sorrow or disappointment. ... Nothing can take away joy from the man who has right understanding. Through all conditions of life he will retain it, but the one who lacks understanding, nothing in the world or Heaven there is which can bring him a lasting joy. This shows that, in reality, joy does not come from the external life, though always it seems so. Joy has only one source and that is the heart of man, which is the globe over his soul's light.
    The soul has the tendency to look forward to what is going to be, or at what has been in the past. It is the light of our soul, the intelligence that does this. Intelligence working through physical means is no greater than intellect. But intelligence working freely and independently from physical means is wisdom. And wisdom is not cleverness, but infinitely superior to it. Wisdom works independently of the physical means, and therefore, requires intuition. The clever person works by means of his physical body, but the wise person works independently of it.
    [QUOTE]The Qur'an says, 'God is the Light of the heavens and of the earth;' and if there is any spark of God that can be found in man, it is his intelligence. Naturally, therefore, when this divine light which is hidden in man is once brought to a blaze and has risen as a flame, it illuminates his path towards perfection.[/QUOTE]

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  2. #362 The wave is the sea itself yet, when it rises in the form of a wave, it is the wave 
    The wave is the sea itself yet, when it rises in the form of a wave, it is the wave and when you look at the whole of it, it is the sea.

    There is an Arabic saying, 'If you wish to know God, you must know yourself.' How little man knows while he is in the intoxication of individualism! ... We are connected with one another. Our lives are tied together, and there is a link in which we can see one current running through all. There are many globes and lamps, and yet one current is running through all.

    The mystic seeks to realize this constantly and to impress it on his mind in whatever he may see. What, for him, are the waves of the sea? Are they not the sea itself? ... Therein lies the whole of religion. The mystic's prayer is to that beauty, and his work is to forget the self, to lose himself like a bubble in the water. The wave realizes, 'I am the sea', and by falling into the sea prostrates itself before its God.


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  3. #363 It is not the solid wood that can become a flute, it is the empty reed. 
    It is not the solid wood that can become a flute, it is the empty reed.

    There is a saying of Jalaluddin Rumi, 'Fire, water, air, and earth are God's servants, and whenever He wishes them to work for Him, they are ready to obey his command.' If the elements are the obedient servants of God, cannot man be a greater and better instrument?

    In point of fact God Himself is the messenger. In the aspect of God He is God, but, in the form of the messenger, He is the messenger. The tide of the sea surges, and when the sea has that motion it is called tide, but in reality the tide is the sea itself.

    It is not solid wood that can become a flute, but the empty reed. It is the perfection of that passiveness in the heart of the messenger which gives scope for the message from above; for the messenger is the reed, the instrument. The difference between his life and the life of the average man is that the latter is full of self. It is the blessed soul whose heart is empty of self, who is filled with the light of God.


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  4. #364 Reason is learned from the ever changing world, but true knowledge comes from... 
    Reason is learned from the ever changing world, but true knowledge comes from the essence of life.

    Knowledge and heart quality must be developed together. ... Without a developed love quality, man is incapable of having that knowledge. There are fine lights and shades in one's life that cannot be perceived and fully understood without having touched the deeper side of life, which is the devotional side. The person who has never in his life been wholly grateful cannot know what it is. He who has not experienced humility in life does not know its beauty. The one who has not known gentleness or modesty cannot appreciate its beauty or recognize it. ... The heart must be open too. A very intellectual man went to Jami and asked him to take him as his pupil and give him initiation. Jami looked at him and said, 'Have you ever loved anybody?' This man said, 'No, I have not loved.' Then Jami said, 'Go and love first, then come to me and I will show you the way.'
    Wisdom is that which is learned from within, and intellect is that which is acquired from without. The source of wisdom is above, the source of intellect is below. And therefore it is not the same method, it is not the same process one adopts in order to attain wisdom as that which one adopts in order to acquire intellect.
    There are people who look at life through their brain, their head, and there are others who look at life through their heart. Between these two points of view there is a vast difference; so much difference that something that one person can see on the earth the other sees in heaven, something that one sees as small the other sees as great, of something that one sees as limited the other sees the unlimitedness. These two persons become opposite poles; it is as if one is looking at the sky, the other at the earth.



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  5. #365 God is within you; you are His instrument, and through you He expresses Himself... 
    God is within you; you are His instrument, and through you He expresses Himself to the external world.

    In reality God is within man; man is the instrument of God and through him God experiences the external world. Prayer is the way of conveying the God within to the God without; and thought, speech and gesture make the prayer complete.
    The words 'within oneself' might confuse some people. They might think 'within oneself' means inside one's body; but that is because man is ignorant of himself. Man has a very poor idea of himself, and this keeps him in ignorance of his real self. If man only knew how large, how wide, how deep, how high is his being, he would think, act, and feel differently; but with all his width, depth, and height, if man is not conscious of them he is as small as he thinks himself to be. The essence of milk is butter, the essence of the flower is honey, the essence of grapes is wine, and the essence of life is wisdom.
    For the secret of all knowledge that one acquires in the world, whether worldly knowledge or spiritual knowledge, is the knowledge of the self. For instance, music is played outside, but where is it realized? It is realized within. A good word or a bad word is spoken outside, but where is it realized? It is realized within. Then where is the realization of this whole manifestation, all this creation that stands before us in all its aspects? Its realization is within. And at the same time the error of man always continues. Instead of finding it within he always wants to find it without. It is just like a man who wants to see the moon and looks for it on the ground. And if a man sought for thousands of years for the moon by looking on the earth, he will never see it. He will have to lift up his head and look at the sky. And so with the man who is in search of the mystery of life outside; he will never find it. For the mystery of life is to be found within.

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  6. #366 It is according to the extent of our consciousness of prayer that our prayer reaches 
    It is according to the extent of our consciousness of prayer that our prayer reaches God.

    Our follies and errors are natural; but when we defend ourselves, making virtues of our shortcomings and trying to hide our errors, it is as if we nurtured our errors, trying to make them grow. The only real method of growth is to judge ourselves constantly and to see where we fail; then in prayer to ask for pardon and right guidance.

    Man often thinks that, as God is the Knower of the heart there can be no need of any recital or gesture in prayer; but that it would surely be sufficient if he were to sit in the silence and think of God. But this is not so; it is according to the extent of a man's consciousness of prayer that this prayer reaches God. If your body is still and only your mind is working, it means that part of your being is in prayer and part not; for man has both mind and body, so that the complete being must be praying.
    But an inquiring mind will ask, 'If God is within man, then all our troubles and difficulties, our feelings and our attitudes towards Him and also our faults, are known to Him. So what need is there to express them in prayer?' It is like saying, 'Because I love a certain person, why should I show it?' Expression is the nature of life. When every part of man's mind and body expresses his feeling, his thought, his aspiration, then it produces its full effect.


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  7. #367 The heart must be empty in order to receive the knowledge of God. 
    The heart must be empty in order to receive the knowledge of God.

    It is the innocent and pure soul who has a capacity for learning. When a person comes to take a lesson on any subject, and he brings his own knowledge with him, the teacher has little to teach him, for the doors of his heart are not open. His heart that should be empty in order to receive knowledge is occupied by the knowledge that he already had acquired. In order to know the truth or to know God earthly qualifications and earthly wisdom or learning are not necessary. What one has to learn is how to become a pupil. ... It is the receptivity of our heart and the passivity of our mind, it is the eagerness, the thirst and hunger after truth, it is the direction of our whole life to that Ideal from who all light and truth come, that alone can bring us truth and the knowledge of God. All knowledge of the earth is as clouds covering the sun. It is the breaking of these clouds and clearness of the sky, or in other words the purity of heart, which give the capacity for the knowledge of God.
    The innocence of Jesus has been known through the ages. In his every moment, in his every action, he appeared to be as a child. All the great saints and sages, the great ones who have liberated humanity, have been as innocent as children and at the same time wiser, much more so, than the worldly-wise. And what makes it so? What gives them this balance? It is repose with passiveness. When they stand before God, they stand with their heart as an empty cup; when they stand before God to learn, they unlearn all things that the world has taught them; when they stand before God, their ego, their self, their life, is no more before them. They do not think of themselves in that moment with any desire to be fulfilled, with any motive to be accomplished, with any expression of their own; but as empty cups, that God may fill their being, that they may lose the false self.

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  8. #368 As long as in love there is "you" and "me", love is not fully kindled. 
    As long as in love there is "you" and "me", love is not fully kindled.

    There are three stages of morals. The first stage is the moral of reciprocity. This moral is natural to the one who sees the difference between himself and another, who recognizes every man as such and such.

    The second stage is the law of beneficence, where man, recognizing himself as an entity separate from others and recognizing others as distinct entities themselves, yet sees a cord of connection running through himself and all, and finds himself as a dome in which rises an echo of good and evil; and in order to have a good echo he gives good for good and good for evil.

    But the third stage is the moral of renunciation, where the difference of 'mine' and 'thine' and the distinction of 'I' and 'you' fade away in the realization of the one Life that is within and without, beneath and beyond; and that is the meaning of the verse in the Bible, 'In Him we live, and move, and have our being.'
    When we can touch God in everyone then God tells us about Himself, because He sees that we have no hate, no prejudice. We have seen our Beloved, and our Beloved tells us all. Still, realization is difficult, for it involves discerning the difference between you and me. What is this difference? It is a great question, a great problem. Our 'I' and 'you' are just like a compass with which we draw circles on paper. The one point of the compass is the 'I', the other point is the 'you', and where they join there is no 'I-you.' The 'I' and 'you' only remain as long as we see ourselves; but when we rise above them or beyond them, the thought brings us nearer and nearer to God in that consciousness in which we all unite. ... Perfection and annihilation is that stage where there is no longer 'I' and no longer 'you', where there is what there is.


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  9. #369 The deeper your prayers echo in your own consciousness, the more audible to God 
    The deeper your prayers echo in your own consciousness, the more audible they are to God.

    There is a story of a peasant girl who was passing through a farm while going to another village. There was a Muslim offering his prayers on his prayer-rug in the open. The law is that no one should cross the place where anyone is praying. When this girl returned from the village this man was still sitting there. He said, 'O girl, now what terrible sin have you committed!' 'What did I do?' asked she. 'I was offering prayers here, and you passed over this place'. The girl asked, 'What do you mean by offering prayers?' 'Thinking of God', he replied. The girl said, 'Yes? Were you thinking of God? I was thinking of my young man whom I was going to meet, and I did not see you. Then how did you see me while you were thinking of God?'
    Prayer from the depth and prayer from the surface are two prayers. One can utter what Christ has called 'vain repetitions', just repeating the prayer; one does not fix one's mind on the meaning of the prayer. If the depth of one's heart has heard the prayer, God has heard it.


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  10. #370 Learn to live a true life and you will know the truth. 
    Learn to live a true life and you will know the truth.

    Right living in my sense is not only virtuous living. Right living has a still deeper meaning, for what I call a right life is the first step to that which may be called true life. The third step is truth itself. The mystics say that there are three steps to the goal: right life, true life and truth. A person who loves to live a right life and who tries to do it, even if he is not a contemplative or meditative or religious person, must certainly arrive at that high stage, at that goal which is the ideal goal. For within man there is truth, and the seeking of man is truth.
    If his family causes a man to be so absorbed in his pride and interest in it that nobody else in the world exists for him except his own people, or when a person thinks of his own nation alone -- nothing else interests him, others do not exist for him -- in this case his family pride or his patriotism becomes a veil over his eyes, blinding him so as to make him unable to serve either others or his own. In selfishness there is an illusion of profit, but in the end the profit attained by selfishness proves to be worthless. Life is the principal thing to consider, and true life is the inner life, the realization of God, the consciousness of one's spirit. When the human heart becomes conscious of God it turns into the sea and it spreads; it extends the waves of its love to friend and foe. Spreading further and further it attains perfection.


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