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Thread: Wisdom of Hazrat Inayat Khan — a Sufi Master

  1. #91 The brain speaks through words; the heart in the glance of the eyes; and the soul... 
    The brain speaks through words; the heart in the glance of the eyes; and the soul through a radiance that charges the atmosphere, magnetizing all.

    The phenomena of the radiance of the soul are apparent to the student of the human body. The body with its perfect mechanism loses power, magnetism, beauty, and brightness, when the soul departs from the body. This shows that the power, magnetism, beauty, and brightness belong to the soul.
    As the brain is the instrument of the mind, which is invisible, and the heart of flesh is the vehicle of the heart within, which is above substance, so it is the illumination of the soul, our invisible being, whose light is reflected within this physical body. When active it beams through the eyes, through the radiance of the countenance, charging the whole environment with a magnetic atmosphere.
    Every soul radiates an influence which charges the atmosphere all around. The more powerful the influence the wider it spreads, forcing its way even through walls. There is no barrier of water or space which can keep that influence from spreading. The stronger the influence the longer it lasts. ... Atmosphere is a silent music. It has its effect upon the listener, exciting or peaceful, whatever it may be.
    The heart of man is like a globe over the light of the soul. When the globe is dusty, naturally the light is dim. When it is cleaned, the light increases. In fact, the light is always the same. It is the fault of the globe when it is not clear. When this radiance shines out, it shows itself not only through the countenance and expression of a man, but even in the man's atmosphere. The soul-power, so to speak, freely projects outward, and the surroundings feel it.


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  2. #92 Sincerity is the jewel that forms in the shell of the heart. 
    Sincerity is the jewel that forms in the shell of the heart.

    Very few realize what power sincerity carries. A false man, however physically strong he is or however great is his willpower, is kept down by his falsehood; it never allows him to rise. It eats into him because it is rust. Those who have done great things in life, in whatever walk of life it be, have done them by the power of truth, the power of sincerity.
    Sincerity is the principal thing in life. Youth is the age which is most attracted to superficiality. That is the reason why many youths adopt an artificial manner of thought, speech and action, which is very undesirable and does not benefit their life. It is important to inculcate sincerity in the character of the youth. To give a youth a love of sincerity is extremely useful, for the power of sincerity can work miracles.
    The more sincerity is developed, the greater share of truth you will have. And however much sincerity a person may have, there is always a gap to fill, for we live in the midst of falsehood, and we are always apt to be carried away by this world of falsehood. Therefore we must never think we are sincere enough, and we must always be on our guard against influences which may carry us away from that sincerity which is the bridge between ourselves and our ideal. No study, no meditation is more helpful than sincerity itself.


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  3. #93 Love is the merchandise which all the world demands; if you store it in your heart... 
    Love is the merchandise which all the world demands; if you store it in your heart, every soul will become your customer.

    In reality the greatest miracle of Christ that any wise man can see is the miracle of Christ's living heart; not wonderworking, but the living God presented to the world; it was the lighted faith which helped the darkness to vanish, not dogmas, or doctrines, or theories; all that came afterwards. He went to fishermen and said to them, 'Come hither, I will make you fishers of men'. What does it mean? Does 'fishers of men' mean fishers of money? No, he meant by this: Let love be alive in your hearts, that the whole world may become your customers.

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  4. #94 The pleasures of life are blinding; it is love alone that clears the rust from... 
    The pleasures of life are blinding; it is love alone that clears the rust from the heart, the mirror of the soul.

    The heart of man, as the Sufis say, is a mirror. All that is reflected in this mirror is projected upon other mirrors. When man has doubt in his heart that doubt is reflected upon every heart with which he comes in contact. When he has faith that faith is reflected in every heart. Can there be a more interesting study and a greater wonder than to observe this keenly?
    There must be no feeling of revenge, of unkindness, of bitterness against anyone in the heart. When such a feeling comes, one must say: this is rust coming into my heart. When all such feelings are cleared off the heart, it becomes like a mirror. A mirror without rust reflects all that is before it; then everything divine is reflected in the heart.
    The heart aflame becomes the torch on the path of the lover, which lightens his way that leads him to his destination. The pleasures of life are blinding, it is love alone that clears the rust from the heart, the mirror of the soul.


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  5. #95 The pain of love is the dynamite that breaks up the heart, even if it be as hard... 
    The effect of love is pain. The love that has no pain is no love. The lover who has not gone through the agonies of love is not a lover, he claims love falsely. ... Rumi describes six signs of the lover: deep sigh, mild expression, moist eyes, eating little, speaking little, sleeping little, which all show the sign of pain in love. Hafiz says, 'All bliss in my life has been the outcome of unceasing tears and continual sighs through the heart of night.'

    The sorrow of the lover is continual, in the presence and in the absence of the beloved: in the presence for fear of the absence, and in absence in longing for the presence. According to the mystical view the pain of love is the dynamite that breaks up the heart, even if it be as hard as a rock. When this hardness that covers the light within is broken through, the streams of all bliss come forth as springs from the mountains.


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  6. #96 Our virtues are made by love, and our sins caused by the lack of it. 
    Our virtues are made by love, and our sins caused by the lack of it.

    There is one moral; the love that springs forth from self-denial and blooms in deeds of beneficence.

    The orthodox say, 'This is good, that is bad. This is right, that is wrong,' but to a Sufi the source of all good deeds is love. Someone may say that this is the source of bad deeds also, but that is not so; it is lack of love.

    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.

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  7. #97 Love is the essence of all religion, mysticism and philosophy. 
    Love is the essence of all religion, mysticism and philosophy.

    Love is the practice of the moral of Suluk, the way of beneficence. The lover's pleasure is in the pleasure of the beloved. The lover is satisfied when the beloved is fed. The lover is vain when the beloved is adorned. 'Who in life blesses the one who curses him? Who in life admires the one who hates him? Who in life proves faithful to the one who is faithless? No other than a lover.' And in the end the lover's self is lost from his vision and only the beloved's image, the desired vision, is before him for ever.

    Love is the essence of all religion, mysticism, and philosophy, and for the one who has learnt this, love fulfills the purpose of religion, ethics, and philosophy, and the lover is raised above all diversities of faiths and beliefs
    For the Sufi there is one principle which is most essential to be remembered and that is consideration for human feeling. If one practices in his life this one principle he need not learn much more; he need not trouble about philosophy, he need not follow an old or a new religion, for this principle in itself is the essence of all religions. God is love, but where does God dwell? He abides in the heart of man.


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  8. #98 The wise man, by studying nature, enters into unity through its variety, and... 
    The wise man, by studying nature, enters into unity through its variety, and realizes the personality of God by sacrificing his own.

    It may be said that the personality of a man is quite comprehensible, since his actions exhibit him as a single individual, whereas God's personality has no clear identification of its own. The answer is, that variety covers unity.

    Hidden things are manifested by their opposites, but as God has no opposite He remains hidden. God's light has no opposite in the range of creation whereby it may be manifested to view. (Jalaluddin Rumi)

    The wise man by studying nature enters into the unity through its variety, and realizes the personality of God by sacrificing his own. 'He who knows himself knows Allah' (Islamic Saying). 'The Kingdom of God is within you' (Bible). 'Self-knowledge is the real wisdom'.
    Life starts by distinguishing between the two; life starts us in this way. If we did not distinguish between the two and we arrived at that conception of unity of which I have spoken, we would be missing a great deal in life. It is after distinguishing these that, without becoming congested, we may come to the idea of unity which raises us above it all. For instance, when a person says, 'I will not look at the fault of another' and closes his eyes, he has missed a great deal. But the one who has seen it and risen above it has really closed his eyes; he is the person who deserves to close his eyes from the other side.

    The purpose of our life on earth is to come and see all the distinctions and all the differences, but not to be congested by them and so to be thrown downwards. We should go on rising above them all, at the same time experiencing them all. For instance a man may say, 'I have never thought about anyone who has done me any good, and I have never considered any harm that has ever come to me from anyone; I have always had just that one idea before me and after that idea I kept going'. He may be advanced, he may be spiritual, he may be pious, and yet he has missed a great deal. But the one who has received all the good that has come to him with grateful thanks and felt it, and who has also felt the harm done to him and forgiven and pardoned it, he is the one who has seen the world and is going beyond with success.


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  9. #99 Love manifests towards those whom we like as love; towards those whom we do not like 
    Love manifests towards those whom we like as love; towards those whom we do not like as forgiveness.

    In the East, when we speak of saints or sages, it is not because of their miracles, it is because of their presence and their countenance which radiate vibrations of love. How does this love express itself? In tolerance, in forgiveness, in respect, in overlooking the faults of others. Their sympathy covers the defects of others as if they were their own; they forget their own interest in the interest of others. They do not mind what conditions they are in; be they high or humble, their foreheads are smiling. To their eyes everyone is the expression of the Beloved, whose name they repeat. They see the divine in all forms and in all beings.
    Think of the life of the great Master Jesus... one sees that from beginning to end there was nothing but love and forgiveness. The best expression of love is that love which is expressed in forgiveness. Those who came with their wrongs, errors, imperfections, before the love, that was all forgiven; there was always a stream of love which always purified.
    We may make an ideal in our imagination, and, whenever we see that goodness is lacking, we may add to it from our own heart and so complete the nobility of human nature. This is done by patience, tolerance, kindness, forgiveness. The lover of goodness loves every little sign of goodness. He overlooks the faults and fills up the gaps by pouring out love and supplying that which is lacking. This is real nobility of soul. Religion, prayer, and worship, are all intended to ennoble the soul, not to make it narrow, sectarian or bigoted. One cannot arrive at true nobility of spirit if one is not prepared to forgive the imperfections of human nature. For all men, whether worthy or unworthy, require forgiveness, and only in this way can one rise above the lack of harmony and beauty.


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  10. #100 Love brought man from the world of unity to that of variety, and the same force can 
    Love brought man from the world of unity to that of variety, and the same force can take him back again to the world of unity from the world of variety.

    Sufis take the course of love and devotion to accomplish their highest aim, because it is love which has brought man from the world of unity to the world of variety, and the same force can take him back again to the world of unity from that of variety.

    Love is the reduction of the universe to the single being,
    and the expansion of a single being, even to God. (Balzac)

    Love is that state of mind in which the consciousness of the lover is merged in that of the object of his love; it produces in the lover all the attributes of humanity, such as resignation, renunciation, humility, kindness, contentment, patience, virtue, calmness, gentleness, charity, faithfulness, bravery, by which the devotee becomes harmonized with the Absolute. As one of God's beloved, a path is opened for his heavenly journey: at the end he arrives at oneness with God, and his whole individuality is dissolved in the ocean of eternal bliss where even the conception of God and man disappears.
    Seeing the nature and character of life the Sufi says that it is not very important to distinguish between two opposites. What is most important is to recognize that One which is hiding behind it all. Naturally after realizing life the Sufi climbs the ladder which leads him to unity, to the idea of unity which comes through the synthesis of life, by seeing One in all things, in all beings. ... in whatever age the wise were born, they have always believed the same: that behind all is oneness, and in the understanding of that oneness is wisdom. A person who awakens to the spirit of unity, a person who sees the oneness behind all things - his point of view becomes different and his attitude therefore changes. He no longer says to his friend, 'I love you because you are my friend'; he says, 'I love you because you are my self'.


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