Where the flame of love rises

January 11, 2014 Comments Off on Where the flame of love rises

heartworld-1Where the flame of love rises, the knowledge of God unfolds of itself.

Bowl of Saki, January 11, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

In love abides all knowledge. It is mankind’s love and interest in the things that in time reveals their secret, and then man knows how to develop, control, and utilize them. No one can know anybody, however much he may profess to know, except the lover, because in the absence of love the inner eyes are blind. Only the outer eyes are open, which are merely the spectacles of the inner eyes. If the sight is not keen, of what use are the spectacles?

It is for this reason that we admire all those whom we love, and are blind to the good qualities of those whom we do not love. It is not always that these deserve our neglect, but our eyes, without love, cannot see their goodness. Those whom we love may have bad points too, but as love sees beauty, so we see that alone in them. Intelligence itself in its next step towards manifestation is love. When the light of love has been lit, the heart becomes transparent, so that the intelligence of the soul can see through it.

But until the heart is kindled by the flame of love, the intelligence, which is constantly yearning to experience life on the surface, is groping in the dark. … Love is like the fire; its glow is devotion, its flame is wisdom, its smoke is attachment, and its ashes detachment. Flame rises from glow, so it is with wisdom, which rises from devotion. When love’s fire produces its flame it illuminates the devotee’s path in life like a torch, and all darkness vanishes…. if this love expands to embrace the whole creation of the Heavenly Father, it raises man to be among the chosen ones of God.

from  http://wahiduddin.net/mv2/V/V_19.htm


An ideal is beyond explanation

January 11, 2014 Comments Off on An ideal is beyond explanation

An ideal is beyond explanation. To analyze God is to dethrone God.

Bowl of Saki, January 10, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Belief is like a staircase. Each step takes one higher, but when one remains standing on a certain step of the staircase one does not progress. Belief may nail the feet to the ground and keep one there … standing on a certain spot on a staircase. As a person evolves so his belief evolves, until he comes to that stage where he harmonizes with all the different beliefs, where he is no longer against any belief. Then he is not nailed down any more; he is above all the different beliefs. Very often a person says, ‘I cannot understand what God is. Can you explain God to me? But if God were to be explained He would not be God. To explain God is to dethrone God.

God apart, can one explain anything fine and subtle such as gratitude, love, or devotion, in words? How much can be explained? Words are too inadequate to explain great feelings, so how can God be explained in words?

from  http://wahiduddin.net/mv2/XII/XII_I_1.htm

Since to analyze God means to dethrone God, the less said on the subject the better. … Everyone has his own imagination of God. It is best if everyone is left to his own imagination.

from  http://wahiduddin.net/mv2/VI/VI_30.htm

However religious or pious, he cannot explain God; not even a mystic or philosopher can explain Him. The ideal of God is the first lesson that must be learnt; and it cannot be learnt by analysis. Therefore the intellectual mind which seeks for an analysis of God is always sure to be disappointed. The philosopher spoke truly when he said, ‘To analyze God is to dethrone God.’ Analysis can never portray even the ideal of God. That is why every messenger, Muhammad, Christ, Moses, Abraham, emphasized the one word: faith. …  It is the same with every ideal, even with the ideal of God. An ideal is beyond explanation.

from  http://wahiduddin.net/mv2/VII/VII_12.htm

The real meaning of crucifixion

January 11, 2014 Comments Off on The real meaning of crucifixion


The real meaning of crucifixion is to crucify the false self, that the true self may rise. As long as the false self is not crucified, the true self is not realized.

Bowl of Saki, January 9, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Those who rejoice in the joy of another, though at their own expense, have taken the first step towards true life. If we are pleased by giving another a good coat, which we would have liked to wear ourselves, if we enjoy that, we are on the first step. 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.

from  http://wahiduddin.net/mv2/VII/VII_26.htm

There is a poem by the great Persian poet Iraqi in which he tells, ‘When I went to the gate of the divine Beloved and knocked at the door, a voice came and said – Who art thou?’ When he had told, ‘I am so and so’, the answer came, ‘There is no place for anyone else in this abode. Go back to whence thou hast come’. He turned back and then, after a long time, after having gone through the process of the cross and of crucifixion, he again went there – with the spirit of selflessness. He knocked at the door; the word came, ‘Who art thou?’, and he said, ‘Thyself alone, for no one else exists save Thee’. And God said, ‘Enter into this abode for now it belongs to thee’. It is such selflessness, to the extent that the thought of self is not there, it is being dead to the self, which is the recognition of God.

from  http://wahiduddin.net/mv2/XIV/XIV_2_22.htm


Why is the Fourth Initiation Esoterically called the Crucifixion?

The fourth initiation is esoterically called the crucifixion because it is at this initiation that one is crucified in the sense of outer supports being stripped away. All that is left then to hold on to is one’s inner relationship to self, God and the Masters.

So this initiation has to do with letting go and practicing sacrifice. It has to do with learning that what might be perceived as loss is really only the lower self holding onto things that the Higher Self recognizes the initiate does not really want or need. So, in reality, nothing is lost but instead something incredible is gained! What is perceived as loss is nothing but lower-self desire, but what is won is desire for the Higher Self and God. It is not possible to take one’s ascension and become an Integrated Ascended Master without having a true desire and longing for God!

The Integrated Ascended Master wants God like a drowning man wants air! He lives in this world and is involved within it, but his mind is attached to God!

One last thought: At this initiation the initiate merges with the Soul, and so the Soul body is no longer needed as an intermediary between incarnated Soul and Monad and burns up, so to speak. The initiate becomes the Oversoul or Higher Self, or an extension of the Monad. And so, as a logic consequence, the initiate also “loses” the Higher Self as its teacher, since the Higher Self has now fully merged with the initiate, and gains a new teacher, namely the Monad or Mighty I AM Presence.


If we look only our solar system, then we find the intelligence that organizes this solar system in the very heart of our sun. So therefore, if we want to know about the constellation of the Pleiades to which this sun belongs, we have to go directly to the heart temple of our sun, and from the heart temple of our sun to the Equatorial Sun, and from the Equatorial Sun, if we want to know about the galaxy, we go to the Polar Sun, with the same light, with the same electrons, same force. And then we can go even beyond to the Central Sun, which is the Ain Soph Aur. Then we see how that Ray of Creation descends in different levels through the suns, through the stars. That is why it is written, that Christ, the X, is crucified, in every single cosmic unit.

Solar Light

The planet Earth sustains its life thanks to the Solar Light of our sun. All the life that exists on this planet, exists thanks to the Solar Light that is wisely organized everywhere. Furthermore, the earth rotates around the sun; a complete rotation takes 365 days. During the rotation the four seasons occur: spring, summer, fall and winter. The Solar Light organizes the life of this planet Earth through the four seasons. If we place each season in the ends of the lines of the X, then we can understand how Christ organizes the life of the planet by its rotation. That is why the symbol of Christ is always the Cross; because it is through the Cross—in different ways, in the micro or in the macro—how Christ, fire, Solar Light, transforms nature and the cosmos.

Source: http://gnosticteachings.org/courses/path-of-the-bodhisattva/516-gnostic-nativity-of-christ.html


“…’The coming of Christ,’ means the presence of CHRISTOS in a regenerated world, and not at all the actual coming in body of ‘Christ’ Jesus….Christ — the true esoteric SAVIOR — is no man, but the DIVINE PRINCIPLE in every human being. He who strives to resurrect the Spirit crucified in him by his own terrestrial passions, and buried deep in the ‘sepulcher’ of his sinful flesh; he who has the strength to roll back the stone of matter from the door of his own inner sanctuary, he has the risen Christ in him….”

“The ‘Christ principle,’ the awakened and glorified Spirit of Truth, being universal and eternal, the true Christos cannot be monopolized by any one person….We may learn from the Gospel according to Luke, that the ‘worthy’ were those who had been initiated into the mysteries of the Gnosis, and who were ‘accounted worthy’ to attain that ‘resurrection from the dead’ in this life….In other words, they were the great adepts of whatever religion; and the words apply to all those who, without being Initiates, strive and succeed, through personal efforts to live the life and to attain the naturally ensuing spiritual illumination in blending their personality — (the ‘Son’) with (the ‘Father,’) their individual divine Spirit, the God within them. This ‘resurrection’ can never be monopolized by the Christians, but is the spiritual birth-right of every human being endowed with soul and spirit, whatever his religion may be. Such individual is a Christ-man. On the other hand, those who choose to ignore the Christ (principle) within themselves, must die unregenerate heathens — baptism, sacraments, lip-prayers, and belief in dogmas notwithstanding…. He who finds Christos within himself and recognizes the latter as his only ‘way,’ becomes a follower and an Apostle of Christ, though he may have never been baptized, nor even have met a ‘Christian,’ still less call himself one.” H.P. Blavatsky Source: Blavatsky Archives


“If we think of the Crucifixion only in historical terms, we lose the symbol’s immediate reference to ourselves. Jesus left his mortal body on the cross, the sign of earth, to go to the Father, with whom he was one. We, similarly, are to identify with the eternal life within us. The symbol also tells us of God’s willing acceptance of the cross, that is to say, of his participation in the trials and sorrows of human life in the world, so that he is here within us, not by way of a fall or mistake, but with rapture and joy. Thus the cross has dual sense: one, of our going to the divine; the other, of the coming of the divine to us. It is a true crossing.

an adequate and proper one can be found in Paul’s Epistle to the Philippians, where he writes in chapter 2 that Christ did not think that God-hood was something to be held to—which is to say, neither should you—but rather, yielding, he took the form of a servant even to death on the cross. This is joyful affirmation of the sufferings of the world. The imitation of Christ, then, is participating in the suffering and joys of the world, all the while seeing through them the radiance of the divine presence. That’s operating from the heart cakra, where the two triangles are joined together.

“That’s what I see in the Crucifixion. Of all the explanations I’ve read, it is the only one that makes, what I would call, respectable sense. The others are all concerned with a wrathful god who has to be appeased by the sacrifice of his son. What do you do with a thing like that? It is a translation of the sacrifice into a very crude image. The idea of God being entity that has to be appeased is just too nasty a concretion.”

Joseph Campbell in “A Joseph Campbell Companion: Reflections on the Art of Living.”

– See more at: http://www.americanmystics.com/the-symbolism-of-easter-according-to-joseph-campbell/#sthash.nMM6yLt4.dpuf

If people but knew their own religion

January 9, 2014 Comments Off on If people but knew their own religion

If people but knew their own religion, how tolerant they would become, and how free from any grudge against the religion of others.

Bowl of Saki, January 8, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

The (limited) happiness of this world is something we cannot keep; it is just like the horizon – the nearer you go, the farther it goes. As soon as you get it, you see it is not the thing you wanted. That discontent continues its work till we have found and understood the manifestation of God, in which is hidden the Divine Spirit. God cannot be found in temples, for God is Love; and love does not live in temples, but in the heart of man, which is the temple of God. The true religion would be to recognize it is so and to tolerate, to forgive and to love each other.

~~~ “Supplementary Papers, Brotherhood I”, by Hazrat Inayat Khan (unpublished)

There is a story told of Moses. One day he was passing through a farm, and he saw a peasant boy sitting quietly and talking to himself, saying, ‘O God, I love you so; if I saw you here in these fields I would bring you soft bedding and delicious dishes to eat, I would take care that no wild animals could come near you. You are so dear to me, and I so long to see you; if you only knew how I love you I am sure you would appear to me!’

Moses heard this, and said, ‘Young man, how dare you speak of God in this way? He is the formless God, and no wild beast or bird could injure Him who guards and protects all.’ The young man bent his head sorrowfully and wept. Something was lost to him, and he felt most unhappy. And then a revelation came to Moses as a voice from within which said, ‘Moses, what have you done? You have separated a sincere lover from Me. What does it matter what I am called or how I am spoken to? Am I not in all forms?’

This story throws a great light on this question, and teaches that it is only the ignorant who accuse one another of a wrong conception of God. It teaches us how gentle we ought to be with the faith of another; as long as he has the spark of the love of God, this spark should be slowly blown upon so that the flame may rise; if not, that spark will be extinguished. How much the spiritual development of mankind in general depends upon a religious man! He can either spread the light or diminish it by forcing his belief on others.

Very often a person thinks that other people should believe in and worship his God. But everyone has his own conception of God, and this conception becomes the stepping-stone to the true ideal of God.

from  http://wahiduddin.net/mv2/IX/IX_9.htm

Nature teaches every soul to worship God in some way or other, and often provides that which is suitable for each. Those who want one law to govern all have lost sight of the spirit of their own religion. And it is in people who have not yet learned their own religion that such ideas are commonly found. Did they but know their own religion, how tolerant they would become, and how free from any grudge against the religion of others!

from  http://wahiduddin.net/mv2/VII/VII_2.htm

The only power for the mystic

January 9, 2014 Comments Off on The only power for the mystic

The only power for the mystic is the power of love.

Bowl of Saki, January 7, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Every kind of power lies in this one thing which we call by the simple name: love. Charity, generosity, kindness, affection, endurance, tolerance, and patience–all these words are different aspects of one; they are different names of only one thing: love. Whether it is said, ‘God is love,’ or whatever name is given to it, all the names are the names of God; and yet every form of love, every name for love, has its own peculiar scope, has a peculiarity of its own. Love as kindness is one thing, love as tolerance is another, love as generosity is another, love as patience another; and yet from beginning to end it is just love.

from  http://wahiduddin.net/mv2/VII/VII_9.htm

Remember therefore that for higher attainment on the spiritual path study is secondary; all knowledge of occult and psychic law, all magical powers, are secondary. The first and most important principle is the cultivation of the heart quality.

One may ask: How to cultivate the heart quality? There is only one way: to become selfless at each step one takes forward on this path, for what prevents one from cultivating the loving quality is the thought of self. The more we think of our self the less we think of others, and as we go further the self grows to become worse and worse. In the end the self meets us as a giant which we had always fought; and now at the end of the journey the giant is the stronger. But if from the first step we take on the path of perfection we struggled and fought and conquered this giant which is the self, it could be done only by the increasing power of love.

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 or 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.

from  http://wahiduddin.net/mv2/XIV/XIV_2.htm

The truth cannot be spoken

January 9, 2014 Comments Off on The truth cannot be spoken

The truth cannot be spoken; that which can be spoken is not the truth.

Bowl of Saki, January 6, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Truth is that which can never be spoken in words and that which can be spoken in words is not the truth. The ocean is the ocean; the ocean is not a few drops of water that one puts in a bottle. Just so truth cannot be limited by words: truth must be experienced…

from  http://wahiduddin.net/mv2/IX/IX_34.htm

…the truth cannot be put into words; all we can do is make an effort to render the mystery of life intelligible to our minds.

from  http://wahiduddin.net/mv2/V/V_12.htm

Very often people ask, “What is the nature of truth, is it a theory, a principle, a philosophy, or a doctrine?” All theories, philosophies, principles, and doctrines are only a cover over the truth. The ultimate truth is that which cannot spoken, for words are too inadequate to express it.

~~~ “Supplementary papers, Philosophy V”, by Hazrat Inayat Khan (unpublished)

There is a well known Eastern legend giving the idea of a soul who had found truth. There was a wall of laughter and of smiles. This wall existed for ages and many tried to climb it, but few succeeded. Those who had climbed upon it saw something beyond, and so interested were they that they smiled, climbed over the wall and never returned. The people of the town began to wonder what magic could there be and what attraction, that whoever climbed the wall never returned. So they called it the wall of mystery. Then they said, ‘We must make an enquiry and send someone who can reach the top, but we must tie him with a rope to hold him back.’ When the man they had thus sent reached the top of the wall, he smiled and tried to jump over it, but they pulled him back. Still he smiled, and when the people eagerly asked, ‘what did you see there?’ he did not answer, he only smiled.

This is the condition of the seer. The man who in the shrine of his heart has seen the vision of God, the one who has the realization of truth, can only smile, for words can never really explain what truth means.

from  http://wahiduddin.net/mv2/VIII/VIII_2_7.htm

No one has seen God and lived

January 6, 2014 Comments Off on No one has seen God and lived

No one has seen God and lived. To see God we must be non-existent.
Bowl of Saki, January 5, by Hazrat Inayat Khan
Commentary by Pir-o-Murshid Inayat Khan:
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.

from  http://wahiduddin.net/mv2/VII/VII_26.htm

As life unfolds itself to man the first lesson it teaches is humility; the first thing that comes to man’s vision is his own limitedness. The vaster God appears to him, the smaller he finds himself. This goes on and on until the moment comes when he loses himself in the vision of God. In terms of the Sufis this is called fana, and it is this process that was taught by Christ under the name of self-denial. Often man interprets this teaching wrongly and considers renunciation as self-denial. He thinks that the teaching is to renounce all that is in the world. But although that is a way and an important step which leads to true self-denial, the self-denial meant is the losing oneself in God.

from  http://wahiduddin.net/mv2/VIII/VIII_2_7.htm

The first lesson of the mystic is, “Thou art, and not I.” It is not only complete surrender to God, it is self-effacement. And what does the symbol of the cross explain? That “Thou art, not me, my hands are not for me, my feet are not for me, my head is not for me, they are all Thine.” The saying of the [Hadith], “Die before death,” does not mean suicide, it means the death of the “I”, the separate self.

~~~ “Supplementary Papers, Mysticism VI”, by Hazrat Inayat Khan (unpublished)

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