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Thread: Wisdom of Hazrat Inayat Khan a Sufi Master

  1. #221 The soul of all is one soul, and the truth is one truth, under whatever religion it 
    The soul of all is one soul, and the truth is one truth, under whatever religion it is hidden.

    With all the opposition to the Master at the time when the [chief priests] demanded his crucifixion, did those who were present sincerely think the Master was guilty? No, each one of them was more or less impressed by the truth of the message, yet torn by convention and custom, bound by laws, held fast by the religious authority that was in power. They could not express their sincere feelings, and so law governed instead of love. And this state of things has existed in all ages. Blinded by conventions and by the laws of his time and the customs of his people, man has ignored and opposed the truth. Yet at the same time the truth has never failed to make its impression upon the soul, because the soul of all is one soul, and truth is one truth under whatever religion it is hidden.

    In reality there cannot be many religions; there is only one. There cannot be two truths; there cannot be two masters. As there is only one God and one religion, there is one master and there is one truth. And the weakness of man has been that only what he is accustomed to consider as truth he takes to be truth, and anything he has not been accustomed to hear or think frightens him. Just like a person in a strange land, away from home, the soul is a stranger to the nature of things it is not accustomed to. But the journey to perfection means rising above limitations, rising so high that not only the horizon of one country, of one continent, is seen, but that of the whole world. The higher we rise, the wider becomes the horizon of our view.
    If we come face to face with truth, it is one and the same. One may look at it from the Christian, from the Buddhist, or from the Hindu point of view, but in reality it is one point of view. One can either be small or large, either be false or true, either not know or know. As long as a person says, 'When I look at the horizon from the top of the mountain I become dizzy. This immensity of space frightens me,' he should not look at it. But if it does not make one dizzy it is a great joy to look at life from above. And from that position a Christian, Jew, Muslim and Buddhist will all see the same immensity. It is not limited to those of any one faith or creed. Gradually, as they unfold themselves and give proof of their response to the immensity of the knowledge, they are asked to go forward, face to face with their Lord.


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  2. #222 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.
    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.


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  3. #223 God is within you; you are His instrument, and through you He expresses Himself to... 
    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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  4. #224 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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  5. #225 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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  6. #226 Wisdom is attained in solitude. 
    Wisdom is attained in solitude.

    The one who lacks peace, with all his possessions, the property of this earth or quality of mind, is poor even with both. ... True wisdom is to be found in the peaceful, for peacefulness is the sign of wisdom. It is the peaceful one who is observant. It is peace that gives him the power to observe keenly. It is the peaceful one, therefore, who can conceive, for peace helps him to conceive. It is the peaceful who can contemplate; one who has no peace cannot contemplate properly. Therefore, all things pertaining to spiritual progress in life depend upon peace.

    To attain peace, what one has to do is to seek that rhythm which is in the depth of our being. It is just like the sea: the surface of the sea is ever moving; the depth of the sea is still. And so it is with our life. If our life is thrown into the sea of activity, it is on the surface. We still live in the profound depths, in that peace. But the thing is to become conscious of that peace which can be found within ourselves. ... the first thing is to seek the kingdom of God within ourselves, in which there is our peace. As soon as we have found that, we have found our support, we have found our self. And in spite of all the activity and movement on the surface, we shall be able to keep that peace undisturbed if only we hold it fast by becoming conscious of it.
    How can one attain to the deeper side? ... One method is to acquire the knowledge from the life without, and that is going to school and attaining the knowledge in that way. Another method is quite different; it is not going to school or institution and study, but closing the door of one's room, sitting in solitude, closing the eyes, being oneself once again, and trying to put one's mind within, seeking the source within, getting the knowledge which be gotten only from within.


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  7. #227 The seeming death of the body is the real birth of the soul. 
    The seeming death of the body is the real birth of the soul.

    There are two deaths, the inner and the external. The first is going into the center, the second going into the vastness.
    There is a [Hadith] which says: Mutu kubla anta mutu, which means, 'Die before death.' A poet says, 'Only he attains to the peace of the Lord who loses himself.' God said to Moses, 'No man shall see me and live.' To see God we must be non-existent. What does all this mean? It means that when we see our being with open eyes, we see that there are two aspects to our being: the false and the true. The false life is that of the body and mind, which only exists as long as the life is within. In the absence of that life the body cannot go on. We mistake the true life for the false, and the false for the true.

    Dying is this: when there is a fruit or something sweet and good to taste, the child comes to its mother and says, 'Will you give it to me?' Although it would have given pleasure to the mother to eat it, she gives it to the child. The eating of it by the child is enjoyed by the mother. That is death. She enjoys her life in the joy of another. Those who rejoice in the joy of another, though at their own expense, have taken the first step towards true life. ... If we enjoy a beautiful thing so much that we would like to have it, and then give that joy to another, enjoying it through his experience, we are dead. That is our death. Yet, we live more than he. Our life is much vaster, deeper, greater.

    Seemingly it is a renunciation, an annihilation, but in truth it is a mastery. The real meaning of crucifixion is to crucify this false self, and so resurrect the true self. As long as the false self is not crucified, the true self is still not realized. By Sufis it is called Fana, annihilation. All the attempts made by true sages and seekers after real truth are for the one aim of attaining to everlasting life.
    We love our body and identify ourselves with it to such an extent that we are very unhappy to think that this body, which is so dear to us, will some day be in the grave. No one likes to think that it will die and be destroyed. But the soul is our true self. It existed before our birth and will exist after our death.
    The soul is our real being, through which we realize and are conscious of our life. When the body, owing to loss of strength and magnetism, has lost its grip upon the mind, the seeming death comes; that which everybody calls death. Then the soul's experience of life remains only with one vehicle, that is the mind, which contains within itself a world of its own, photographed from one's experience on earth on the physical plane. This is heaven if it is full of joy, and it is hell if it is filled with sorrow. ... But the soul is alive. It is the spirit of the eternal Being, and it has no death. It is everlasting.


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  8. #228 Love develops into harmony, and of harmony is born beauty. 
    Love develops into harmony, and of harmony is born beauty.

    Love produces harmony and harmony creates beauty. Therefore the chief motto in life is 'Love, harmony and beauty'. Love, in all things and beings, the beloved God, in harmony with all in the right understanding, and beautify your life by observing the beauty within and without. By love, harmony and beauty you must turn the whole of life into a single vision of divine glory.
    How the words 'love,' 'harmony,' and 'beauty' delight the heart of everyone who hears them! One may wonder what it can be in these words that is able to exert such a natural power upon the human soul. The answer is that if there is anything in life which appeals to the human soul, it is love and beauty. If one asks, 'And what besides those?' then the answer is, 'There is nothing else.' Why is this? Because they are the very nature of life. Love is the nature of life, beauty is the outcome of life, harmony is the means by which life accomplishes its purpose, and the lack of it results in destruction.
    Our virtues are made of love, and our sins are caused by lack of it. Love turns sins into virtues, and its lack makes virtues meaningless. Christ said when a woman was brought before Him accused of sin, 'Her sins are forgiven, for she loved much.' Heaven is made so beautiful with love, and life becomes a hell through the lack of it. Love in reality creates harmony in one's life on earth and peace in heaven.
    It is harmony which makes beauty; beauty in itself has no meaning. An object which is called beautiful at a certain place and time is not beautiful at another place or another time. 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 can 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 is called beauty, and a word, a thought, a feeling, an action that creates harmony is productive of beauty.


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  9. #229 Our greatest privilege is to become a suitable instrument of God. 
    Our greatest privilege is to become a suitable instrument of God.

    On coming to earth, man, who is the instrument of God, loses connection with that divine power whose instrument he is, thus keeping not only himself but even God from helping His will to be done. When man, who is born to be the instrument of God, does not perform his mission properly he naturally feels dissatisfied. It does not mean that he does not accomplish what he desires, but it is the reason why he is unhappy. ... Spiritual knowledge does not lie in learning something, but in discovering something; in breaking the fetters of the false consciousness and in allowing the soul to unfold itself with light and power. What does the word 'spiritual' really mean? Spiritual means spirit-conscious. When a person is conscious of his body, he cannot be spiritual. It is like a king who does not know his kingship. ... If man does not realize the kingdom of God within himself nor realize his spirit to be a king, he does not accomplish the purpose of life.
    Man's greatest privilege is to become a suitable instrument of God, and until he knows this he has not realized his true purpose in life. The whole tragedy in the life of man is his ignorance of this fact. From the moment a man realizes this he lives the real life, the life of harmony between God and man. When Jesus Christ said, 'Seek ye first the kingdom of God,' this teaching was an answer to the cry of humanity: some crying, 'I have no wealth,' others crying, 'I have no rest,' others crying, 'My situation in life is difficult,' My friends are troubling me,' or, 'I want a position, wealth.' The answer to them all is, 'Seek ye first the kingdom of God, and all these things shall be added unto you.'


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  10. #230 When the artist loses himself in his art, then the art comes to life. 
    When the artist loses himself in his art, then the art comes to life.

    One must not only be an artist; one must become art itself. Then to the one who is so absorbed in his work that he forgets himself, that capacity, that intuition, that skill will come naturally. He begins to do wonders, and his art becomes a perfect expression of what he had in mind. ... People think that it is the artist who has made it; in reality, it is God who has perfected it. As it is God's pleasure to create the world, so it is also God's pleasure to create through pen and brush and chisel, to give life to what is lifeless.
    The artist who has arrived at some perfection in his art, whatever his art may be, will come to realize that it is not he who ever achieved anything; it is someone else who came forward every time. And when the artist produces a perfect thing, he finds it difficult to imagine that it has been produced by him. He can do nothing but bow his head in humility before that unseen power and wisdom which takes his body, his heart, his brain, and his eyes as its instrument. Whenever beauty is produced in art, be it music, or poetry, or painting, or writing, or anything else, one must never think that man produced it. It is through man that God completes His creation. Thus there is nothing that is done in this world or in heaven that is not divine immanence, which is not divine creation. ...

    What is art? Art is the creation of beauty in whatever form it is created. As long as an artist thinks that whatever he creates in the form of art is his own creation, and as long as he is vain about his creation, he has not learned true art. True art can only come on one condition, and that is that the artist forgets himself -- that he forgets himself in the vision of beauty. ... We are vehicles or instruments that respond. If we respond to goodness, goodness becomes our property. If we respond to evil, then evil becomes our property. If we respond to love, then love becomes our possession.


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