Page 4 of 21 FirstFirst ... 2345614 ... LastLast
Results 31 to 40 of 202

Thread: Wisdom of Hazrat Inayat Khan — a Sufi Master

  1. #31 When the stream of love flows in its full strength, it purifies all that stands in it 
    When the stream of love flows in its full strength, it purifies all that stands in its way, as the Ganges - according to the teaching of the ancients - purifies all those who plunge into its sacred waters.

    When God's divine love rises as a wave, it washes away the sins of the whole life in a moment, for law has no power to stand before love: the stream of love sweeps it away.

    Forgiveness is a stream of love which washes away all impurities wherever it flows. By keeping this spring of love, which is in the heart of man, running, man is able to forgive, however great the fault of his fellow man may seem. One who cannot forgive closes his heart. The sign of spirituality is that there is nothing you cannot forgive, there is no fault you cannot forget. Do not think that he who has committed a fault yesterday must do the same today, for life is constantly teaching and it is possible in one moment a sinner may turn into a saint.

    Reply With Quote  

  2. #32 Each soul's attainment is according to its evolution. 
    Each soul's attainment is according to its evolution.

    Opinion is an outcome of mind. It is an outburst of its reasoning and judging faculty. And so, according to the evolution of a particular mind, its opinion is. Opinions clash when two people of different stages of evolution express themselves. Therefore the wise are more reluctant to express their opinion, whereas for the unwise it is easy. A simpleton is only too glad to express his opinion uninvited.

    Everyone, consciously or unconsciously, is striving after spiritual attainment. Sometimes he does not take the same way as we do, sometimes his point of view and his method differ, and sometimes one person attains to spiritual realization much sooner than another. It may be reached in a day, and another person may have striven for it all his life and yet not have attained to it. What determines it? It is the evolution of a particular soul.

    Every step one takes in evolution changes one's ideal. In your stage, if you love a jasmine today, it is possible that in your next step in evolution you may have grown above it and you love a rose. And it is not necessary that you should keep to the jasmine when your evolution brings you to the love for the rose -- thus one is kept from progressing.

    Reply With Quote  

  3. #33 Some lead the life of renunciation... — by Hazrat Inayat Khan 
    Some lead the life of renunciation, others have family, friends and all things, because renunciation is always for a purpose. It is to kindle the soul, that there may be nothing to hold the soul back from God, but when the soul is kindled the life of renunciation is not a necessity.
    It is as Fariduddin Attar, the great Persian poet, says, 'Renounce the good of the world, renounce the good of heaven, renounce your highest ideal, and then renounce your renunciation.'

    Reply With Quote  

  4. #34 There is no greater scripture than nature, for nature is life itself. 
    There is no greater scripture than nature, for nature is life itself.

    When we think of the various ways in which wisdom has been given out in legend, in poetry, in symbolism, we find that in every stage of evolution the same story or legend, or poem or symbology holds a different meaning. By this, I do not mean to say that as a man looks he understands things differently at each stage of evolution, but I mean the sense of comprehension is developed and things seem clearer at every stage, the meaning has not changed, but man acquires a keener insight. Therefore, it is no exaggeration to say that there is no greater Scripture than nature, for nature is life itself. It is an ever living Scripture by which all Masters and Teachers have been inspired, and all so called scriptures are interpretations of this scripture.

    There is so much to observe, so much to assimilate, and so much to give if one can only understand the language of nature. There is a verse by the great Seer of Persia, who says, 'Every leaf of a tree becomes a page of the Holy Book before the soul that can read.' In the path of wisdom it is a constant reading, a constant learning, and every experience whether happy or unhappy, and in every impression, whether it brings comfort or discomfort, if we will only observe what each one teaches, then the whole of life becomes a vision that is man's constant guide.
    Most people consider as sacred scriptures only certain books or scrolls written by the hand of man, and carefully preserved as holy, to be handed down to posterity as divine revelation. Men have fought and disputed over the authenticity of these books, have refused to accept any other book of similar character, and, clinging thus to the book and losing the sense of it have formed diverse sects. The Sufi has in all ages respected all such books, and has traced in the Vedanta, Zend-Avesta, Kabbala, Bible, Quran, and all other sacred scriptures, the same truth which he reads in the incorruptible manuscript of nature, the only Holy Book, the perfect and living model that teaches the inner law of life: all scriptures before nature's manuscript are as little pools of water before the ocean.

    To the eye of the seer every leaf of the tree is a page of the holy book that contains divine revelation, and he is inspired every moment of his life by constantly reading and understanding the holy script of nature.

    Reply With Quote  

  5. #35 Love alone is the fountain from which all virtues fall as drops of sparkling water. 
    Love alone is the fountain from which all virtues fall as drops of sparkling water.

    What do I mean by love? It is such a word that one cannot give one meaning. All attributes like kindness, gentleness, goodness, humbleness, mildness, fineness, are names of one and the same thing. Love therefore is that stream which when it rises, falls in the form of a fountain, and each stream coming down is a virtue. All virtues taught by books or by a religious person have no strength and life because they have been learned; a virtue that is learned has no power, no life. The virtue that naturally springs from the depth of the heart, the virtue that rises from the love-spring and then falls as many different attributes, that virtue is real. There is a Hindustani saying, 'No matter how much wealth you have, if you do not have the treasure of virtue, it is of no use'. The true riches is the ever increasing spring of love from which all virtues come.
    Human love is given to illuminate by its sincerity the heart of another, there is no greater power to inspire than the power of love. The desire for service, gentleness, tolerance, kindness, forgiveness, all come from love. Love alone is a fountain from which all virtues fall as drops of sparkling water.

    Love is given to inspire divine love in the heart of man, and all the beauty that man sees on earth is beauty created by the power of love, and by the power of love he learns to recognize it as a reflection of the beauty of heaven. Thus may earth become heaven, and heaven and earth one single vision of the glory of God.

    Reply With Quote  

  6. #36  
    Wow, like keys to transformation. When in doubt, Love to the best of your ability. Not for yourself, remove yourself from the picture, then you may be free'd from your troubles. Thank you Welles for all the contributions through out this entire forum.
    Reply With Quote  

  7. #37 The whole purpose of life is to make God a reality. — by Hazrat Inayat Khan 
    The whole purpose of life is to make God a reality.

    As to the religion and the moral of the mystic, the mystic has one moral and that is love. And he has one aim in his religion and that is to make a God a reality. Therefore, his God becomes a greater God than the God of millions of people who only imagine that there is a God somewhere. To him God is a reality.
    The work of the inner life is to make God a reality, so that He is no more an imagination; that this relationship that man has with God may seem more real than any other relationship in the world; and when this happens, then all relationships, however near and dear, become less binding. But at the same time, a person does not thus become cold; he becomes more loving. It is the godless man who is cold, impressed by the selfishness and lovelessness of the world, because he partakes of those conditions in which he lives. But the one who is in love with God, the one who has established his relationship with God, his love becomes living ...
    Among millions of believers in God, there is hardly one who makes God a reality, to so many He is an imagination, to many He is in a mosque, a church, or a temple. Many wonder if God is really. Many others think God is goodness, He is a personality separate from us, He is most high, most pure, most beautiful, but He is separate and difficult to reach. Many think that as it takes so long to reach this planet or that, God must be further away still. The purpose of one's whole life is to make God a reality.

    Reply With Quote  

  8. #38 If you seek the good in every soul, you will always find it, for God is in all things 
    If you seek the good in every soul, you will always find it, for God is in all things; still more God is in all beings.

    We must learn to see the beauty, it is not everyone who sees it, often the critical spirit is occupied in gazing at the object which lacks beauty, the more you look for beauty, the more you see it as a whole. It is seeing the vision in part that deludes, you look at the side of a man's nature that may not be attractive, but if you will seek for good in everything, you will always find it, for God is in all things, and still more He is in all beings.
    One day I was walking in a city and met a dervish with a wonderful personality. He was dressed in a patched robe, but his speech, his voice, his thought, his movement, his atmosphere, were all most winning. At that time I was very young in the pursuit of philosophy. Youth is a time when pride has full play. So as we were walking along, and he called me 'Murshid', I was very glad. He addressed me as Murshid every time he spoke to me! Presently we met another person, who seemed to be without any education, without any knowledge of philosophy or religion or anything out of the way, but he called him 'Murshid' too. My pride was hurt, especially when next he came across a policeman whom he also called 'Murshid'. So then I asked my teacher what could be the meaning of all this, and he said, 'Your dervish showed you the first step towards recognizing God: to recognize all beings as your teacher. A foolish person can teach you, a wise person, a learned person, a student, a pious or wicked person, even a little child; everyone can teach you something. Therefore have this attitude towards everybody, then it may be said that you recognize God.'

    Reply With Quote  

  9. #39 Seek God in all souls, good or bad, wise and foolish, attractive and unattractive... 
    Seek God in all souls, good or bad, wise and foolish, attractive and unattractive; in the depths of each there is God.

    As fruit ripens in the course of nature, so it is in the course of nature that the soul should mature; and it is no use being disappointed or disheartened about ourselves and about those near and dear to us, worrying because our husband, wife, father, or mother does not look at spiritual matters in the same way as we do. In the first place no man, however wise or pious, has the right to judge another soul. Who knows what is hidden behind every action, appearance, speech, and manner? No one. And when a person begins to know what is hidden in the human soul, in spite of all deluding appearances he will have respect, a respect for mankind, as he realizes that in the depth of every soul is He whom one worships.
    Just as the religious person has a religious attitude in a temple, so the Sufi has that attitude before every being, for to him every being is the temple of the divine. Therefore the Sufi is always before his Lord. Whether a servant, a master, a friend, or a foe is before him, he is in the presence of God. For the one whose God is in the high heavens there is a vast gulf between him and God, but the one who has God always before him -- he is always in God's presence, and there is no end to his happiness.
    Man swimming in the sea does not know the fish living in the sea, so we living in God do not recognize all souls living in God also. He is all around and about us at every moment, we are living His life, we are breathing His breath, and yet we are ignorant of the perfection of beauty which unites and inspires every soul.

    Reply With Quote  

  10. #40 The innermost being of mankind is the real being of God. 
    The innermost being of mankind is the real being of God.

    The earth supplies all the things that man's nature demands except one, and that is his source; and therefore man remains dissatisfied all through life in spite of everything that he may obtain in answer to his desires: pleasure, comfort, rank, or wealth. He may obtain them all, but still the longing of his soul will remain because it is for home. Home is the source, which the wise have called God. ... The innermost being of man is that which may be called the source itself, and the outer being of man is what we call 'man.'
    The limited part of man's being is the creation, and the innermost part of his being is the Creator. If this is true, then man is both limited and unlimited. If he wishes to be limited he can become more and more limited. If he wishes to be unlimited he can become more and more unlimited. If he cultivates in himself the illusion of being a creation, he can be that more and more. But if he cultivates in himself the knowledge of the Creator, he can also be that more and more.
    The innermost being of man is the real being of God; man is always linked with God. If he could only realize it, it is by finding harmony in his own soul that he finds communion with God. All meditation and contemplation are taught with this purpose: to harmonize one's innermost being with God, so that He is seeing, hearing, thinking through us, and our being is a ray of His light. In that way we are even closer to God than the fishes are to the ocean in which they have their being.

    Reply With Quote  

Posting Permissions
  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts