Wisdom is attained in solitude

December 9, 2013 Comments Off on Wisdom is attained in solitude

Wisdom is attained in solitude.

Bowl of Saki, December 8, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

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.

from http://wahiduddin.net/mv2/I/I_IV_6.htm
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.

~~~ “Message Papers, December 17, 1923”, by Hazrat Inayat Khan (unpublished)
The bliss found in the solitude is hidden within every human being; he has inherited it from his heavenly Father. In mystical terms it is called the All-pervading Light. Light is the source and origin of every human soul and of every mind.

from http://wahiduddin.net/mv2/VIIIa/VIIIa_1_5.htm




God is within you; you are His instrument

November 25, 2013 Comments Off on God is within you; you are His instrument

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

Bowl of Saki, November 24, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

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.

from  http://wahiduddin.net/mv2/archives/prayer.htm

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.

from  http://wahiduddin.net/mv2/VII/VII_34.htm

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.

from  http://wahiduddin.net/mv2/II/II_24.htm

The soul of all is one soul

November 20, 2013 Comments Off on The soul of all is one soul

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

Bowl of Saki, November 18, by Hazrat Inayat Khan

Commentary by Hazrat Inayat Khan:

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


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.


Earthly knowledge is as clouds

November 3, 2013 Comments Off on Earthly knowledge is as clouds

Earthly knowledge is as clouds dimming the sight, and it is the breaking of
these clouds – in other words, purity of heart – that gives the capacity
for the knowledge of God to rise.

Bowl of Saki, October 31, by Hazrat Inayat Khan

Commentary by Hazrat Inayat Khan:

We all are pupils, and what we can do in life is to qualify ourselves to
become true pupils. 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.


How many things there are in life that we should be grateful for, but in
our troubles and in the miseries around us the things for which we should
be grateful are forgotten, and instead of thankfulness we develop an
ungrateful nature. The more complaining a person, the less gratitude he
shows in his nature, and the more his gratitude develops, the more he will
begin to understand. Sa’di says, ‘the sun, the moon, the planets, the air,
the water and the earth are all serving you, aiding life’s purpose and
preparing for your food. Yet you regard all this unthankfully, absorbed in
your own little troubles which are as nothing before the great forces of
nature, always working, night and day’. Our little troubles overwhelm and
disorder our life, and by our absorption we are robbed of the knowledge of
God’s perfection and greatness.


It is more important to find out

November 1, 2013 Comments Off on It is more important to find out

It is more important to find out the truth about one’s self, than to find
out the truth of heaven and hell.

Bowl of Saki, October 26, by Hazrat Inayat Khan

Commentary by Hazrat Inayat Khan:

The awakened soul looks about and asks: ‘Who is my enemy?’ While the
unawakened soul thinks that it is his neighbor or his relation who is his
enemy, the awakened soul says, ‘It is my self; my ignorant ego is my enemy;
and it is the struggle with this enemy that will bring me light and raise
me from the denseness of the earth.’


When a person really wants to find the way, it is not very far from him. It
depends on the sincerity of the desire to find it whether it is far or not.
What is necessary for finding it is not much reading, or discussion or
argument, but a practical study of self. One questions one’s own self: what
am I? Am I a material body, or a mind, or something behind a mind? Am I
myself or my coat? Is this object “me,” or something different? Is this
body my cover, or myself?

~~~ “Supplementary Papers, Philosophy V”, by Hazrat Inayat Khan

What is it then in man which says ‘I’ and identifies itself with what it
sees? It is not our head or foot which says ‘I’ nor is it in the brain. It
is something that we cannot point out which identifies itself with all
these different parts and says ‘I’ and mine.


There is One Truth, the true knowledge of our being, within and without,
which is the essence of all wisdom. Hazrat Ali says, ‘Know thyself, and
thou shalt know God.’ … The Sufi recognizes the knowledge of self as the
essence of all religions; he traces it in every religion, he sees the same
truth in each, and therefore he regards all as one. Hence he can realize
the saying of Jesus; ‘I and my Father are one.’ The difference between
creature and Creator remains on his lips, not in his soul. This is what is
meant by union with God. It is in reality the dissolving of the false self
in the knowledge of the true self, which is divine, eternal, and all
pervading. ‘He who attaineth union with God, his very self must lose,’ said


One thing is true

September 21, 2013 Comments Off on One thing is true

One thing is true: although the teacher cannot give the knowledge, he can
kindle the light if the oil is in the lamp.

Bowl of Saki, September 20, by Hazrat Inayat Khan

Commentary by Hazrat Inayat Khan:

No one can give spiritual knowledge to another, for this is something that
is within every heart. What the teacher can do is to kindle the light which
is hidden in the heart of the disciple. If the light is not there, it is
not the fault of the teacher. There is a verse by Hafiz in which he says,
‘However great be the teacher, he is helpless with the one whose heart is
closed.’ …

In ancient times, the disciples of the great teachers learned by a quite
different method, not an academic method or a way of study. The way was an
open heart. With perfect confidence and trust they watched every attitude
of the teacher, both towards friends and towards people who looked at him
with contempt. They watched their teacher in times of trouble and pain, how
he endured it all. They said how patient and wise he had been in discussing
with those who did not understand, answering everyone gently in his own
language. He showed the mother-spirit, the father-spirit, the
brother-spirit, the child-spirit, the friend-spirit, forgiving kindness, an
ever-tolerant nature, respect for the aged, compassion for all, the
thorough understanding of human nature. This, also, the disciples learned,
that no discussion or books on metaphysics can ever teach all the thoughts
and philosophy that arise in the heart of man. A person may either study
for a thousand years, or he may get to the source and see if he can touch
the root of all wisdom and all knowledge. In the center of the emblem of
the Sufis there is a heart; it is the sign that from the heart a stream
rises, the stream of divine knowledge.


Sufis have no set belief or disbelief. Divine light is the only sustenance
of their soul, and through this light they see their path clear, and what
they see in this light they believe, and what they do not see they do not
blindly believe. Yet they do not interfere with another person’s belief or
disbelief, thinking that perhaps a greater portion of light has kindled his
heart, and so he sees and believes that the Sufi cannot see or believe. Or,
perhaps a lesser portion of light has kept his sight dim and he cannot see
and believe as the Sufi believes. Therefore Sufis leave belief and
disbelief to the grade of evolution of every individual soul. The Murshid’s
work is to kindle the fire of the heart, and to light the torch of the soul
of his mureed, and to let the mureed believe and disbelieve as he chooses,
while journeying through the path of evolution.


It is not that a Murshid gives his knowledge to someone else. It is not
possible to give one’s knowledge that way, so the Murshid does not profess
to be able to do this or that. His work is to help another person to find
out for himself, to discover for himself what is true and what is not.
There are no doctrines to impart, there are no principles to lay down, and
there are no tenets according to which his pupils must order their lives.
He is just a guide along the path. He is the one who kindles the light that
is already in the pupil.


The worlds are held together

July 3, 2013 Comments Off on The worlds are held together

The worlds are held together by the heat of the sun; each of us are atoms held in position by that eternal Sun we call God. Within us is the same central power we call the light, or the love of God; by it we hold together the human beings within our sphere, or, lacking it, we let them fall.

Bowl of Saki, June 29, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

A close study of the formation of the sun and of its influence on everything in life will help us to understand the divine Spirit. Heat, gas-light, electric light, the coal fire, the wood fire, the candle, the flame of the oil-lamp, all these different manifestations of light have their source in the sun; it is the sun which is showing itself in all these different forms, although we generally consider the sun to be separate from all other aspects of light. In the same way the supreme Spirit is manifested in all forms, in all things and beings, in the seen and unseen worlds; and yet it stands remote, as the sun stands remote from all other forms of light. The Qur’an says, ‘God is the light of heaven and of earth’; and in reality all forms, however dense they may be, are to some degree the radiance of that spirit which is all light. All the different colors are different degrees of that same light.

from http://wahiduddin.net/mv2/VIIIa/VIIIa_2_13.htm
The soul becomes like a rose and begins to show the rose quality. The rose holds together many petals, and so the person who comes to the unfoldment of the soul begins to show many different qualities. These qualities emit fragrance in the form of a spiritual personality. The rose has a beautiful structure, and so the personality which proves the unfoldment of the soul has also a fine structure in manner, in dealing with others, in speech, in action. It is like the perfume of the rose that the atmosphere of the spiritual being pervades all.

The rose has in its heart its seeds, and so the developed souls have in their heart that seed of development which produces many roses. The rose comes and fades away, but the essence that is taken from the rose lives and keeps the fragrance that it had in its full bloom. Personalities who touch that plane of development may live on the earth for a limited time, but the essence which is left by them will live for thousands and thousands of years, ever keeping the same fragrance and giving the same pleasure that once the rose gave.

from http://wahiduddin.net/mv2/XIV/XIV_2_20.htm
Each one has his circle of influence, large or small; within his sphere so many souls and minds are involved; with his rise, they rise; with his fall, they fall. The size of a man’s sphere corresponds with the extent of his sympathy, or we may say, with the size of his heart. His sympathy holds his sphere together. As his heart grows, his sphere grows; as his sympathy is withdrawn or lessened, so his sphere breaks up and scatters. If he harms those who live and move within his sphere, those dependent upon him or upon his affection, he of necessity harms himself.

from http://wahiduddin.net/mv2/I/I_I_2.htm
The worlds are held together by the heat of the sun. Each of us are atoms held in position by that eternal sun we call God. Within us is that same central power, we call it the light of God, or the love of God, and by it we too hold up the human beings within our sphere; or lacking it, we let them fall. So God keeps all, and so we keep our friends and surroundings. With this knowledge life in the world becomes a glorious vision. Not that we are compelled to keep away from sin, but we learn what power virtue has.

from http://wahiduddin.net/mv2/archives/on_spheres.htm



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