Revelation

 In the early days of the world, the world was too full of wonders to require any other miracles. The whole world was a miracle and a revelation, there was no need for any special disclosure. At that time the heavens, the waters, the sun and moon, the stars of heaven, the showers and dew, the winds of God, fire and heat, winter and summer, ice and snow, nights and days, lightnings and clouds, the earth, the mountains and hills, the green things upon the earth, the wells, and seas and floods—all blessed the Lord, praised Him and magnified Him for ever.

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 Can we imagine a more powerful revelation? Is it for us to say that for the children of men to join in praising and magnifying Him who revealed Himself in His own way in all the magnificence, the wisdom and order of nature, is mere paganism, polytheism, pantheism, and abominable idolatry? I have heard many blasphemies, I have heard none greater than this.

Max Muller 

The Beautiful

 Is the Beautiful without us, or is it not rather within us? What we call sweet and bitter is our own sweetness, our own bitterness, for nothing can be sweet or bitter without us. Is it not the same with the Beautiful? The world is like a rich mine, full of precious ore, but each man has to assay the ore for himself, before he knows what is gold and what is not. What, then, is the touchstone by which we assay the Beautiful? We have a touchstone for discovering the good. Whatever is unselfish is good. But—though nothing can be beautiful, except what is in some sense or other good, not everything that is good is also beautiful. What, then, is that something which, added to the good, makes it beautiful? It is a great mystery. It is so to us as it was to Plato. We must have gazed on the Beautiful in the dreams of childhood, or, it may be, in a former life, and now we look for it everywhere, but we can never find it,—never at least in all its brightness and fulness again,

[5] never as we remember it once as the vision of a half-forgotten dream. Nor do we all remember the same ideal—some poor creatures remember none at all.... The ideal, therefore, of what is beautiful is within us, that is all we know; how it came there we shall never know. It is certainly not of this life, else we could define it; but it underlies this life, else we could not feel it. Sometimes it meets us like a smile of Nature, sometimes like a glance of God; and if anything proves that there is a great past, and a great future, a Beyond, a higher world, a hidden life, it is our faith in the Beautiful.

Max Muller 

Art of life

There is a higher kind of music which we all have to learn, if our life is to be harmonious, beautiful, and useful. There are certain intervals between the young and the old which must be there, which are meant to be there, without which life would be monotonous; but out of these intervals and varieties the true art of life knows how to build up perfect harmonies.... Even great sorrow may be a blessing, by drawing some of our affections away from this life to a better life ... of which, it is true, we know nothing, but from which, when we see the wisdom and love that underlie this life, we may hope everything. We are meant to hope and to trust, and that is often much harder than to see and to know.... 

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The greatest of all arts is the art of life, and the best of all music the harmony of spirits. There are many little rules to be learnt for giving harmony and melody to our life, but the thorough bass must be—love.

One thing is necessary above all things in order to live peaceably with people, that is, in Latin, Humanitas, German, Menschlichkeit. It is difficult to describe, but it is to claim as little as possible from others, neither an obliging temper nor gratitude, and yet to do all one can to please others, yet without expecting them always to find it out. As men are made up of contradictions they are the more grateful and friendly the less they see that we expect gratitude and friendliness. Even the least cultivated people have their good points, and it is not only far better but far more interesting if one takes trouble to find out the best side and motives of people, rather than the worst and most selfish.... Life is an art, and more difficult than Sanscrit or anything else.

Max Muller 

The law and the love

There is a story among the Arabs, that when Moses was going to Mount Sinai, he saw a man praying, and this man asked Moses, “Are you going to communicate with God?” Moses answered, “Yes,” The man said, “Will you ask about me? I have prayed all my life,  but throughout my life I have been in difficulty. I feared God, I was always kind to man and yet what have I got? Nothing. A hard life always, nothing else.” Moses said, “Yes, I will ask about it.” When Moses had gone a few steps further, he saw a man who was fully drunken. The man called, “Come along, come here, Moses. Will you take my message to God and ask him what he thinks about me?” Moses was amused and he took the messages of these two men. Naturally the answer was, “Moses, you know our law. Naturally this man who has prayed all his life, he will have the reward and this man who has been drunken all his time, will have his punishment.” Moses comes back and tells this man, “Be sure and be happy. All you have done will be rewarded.” “I have no doubt,” he said, “I am sure, I have always done good, God will not forget this.” When Moses comes to the other man, he says, “You have well enjoyed your life, for you there is the worst place.” The man said, “Yes? I am so happy. I don’t mind where God puts me. But that God thinks of me! I think, there is nothing better for me.” Then he began to dance, he was so happy. The result was that these two men were quite in the contrary place than where Moses had expected them to be . And Moses asked God, “Why is so?” The answer was that all the virtues of this man were wiped away by that thought of conceit, “Yes, I deserved it.” Since that moment all his virtues were wiped away. The other man, he thought, all the punishment there is he deserved it, his only happiness was that he was remembered  by the Lord . This gives a picture. There is law and yet there is something beyond law and that is love.

I have heard people say that, “I am ill,” or “I am suffering,” or “I am going through a difficulty,” or “Things go wrong because of my karma of the past.” I say, “If it is so or if it is not so, your thinking about it makes it still more worse, everything that one acknowledges to be, it becomes worse because one acknowledges it.” That karma which could be thrown away in one day’s time, by acknowledging it will keep with a person all his life. Some people think that they suffer or that they go through pain according to the law of karma. But when the thought of the grace of God comes and when one realizes the real meaning of the grace of God, one begins to rise above it, and one begins to know that, “My little actions, good actions, my good deeds, all my good deeds I must collect in order to make them equal to God’s mercy and compassion, his grace and his love he gives at every moment.” One moment of God’s compassion cannot be returned by all life’s good actions. The relation of God and man apart, can one return a real thought of love, all a friend has done to us? We can love  that friend, his loving kindness and his compassion but we can never pay for it. In all our life we cannot pay it. And when we see the kindness and the compassion of God which is always hidden from our view because we are always seeing what is lacking, the pain, the suffering, the difficulties. Man is so absorbed in them that he loses the vision of all the good that is there. We can never be grateful enough, if we see like this, that it is not the law, but it is the grace of God which governs our life. And it is the trust and confidence in this grace which does not only console a person, but which lifts him and brings him nearer and nearer to the grace of God.

God bless you!

from a speech of Inayat Khan 

Suffering is no virtue

Man is made of two qualities: the receiving quality and the repelling quality, and this he shows in all aspects of his life. For instance physically he receives and at the same time becomes a kind of subject to the influences, to illnesses, all that his body accepts or admits in itself. For instance if there were two or three persons in the same atmosphere they are not affected in the same way. One receives even physical illnesses, one repels the same. Besides that there is one person who will take physical magnetism at once like a sponge, and another will reject it.

And when we come to the question of mind, we find the same tendencies working continuously. A person who is subject to receive worries and pains and sorrows and troubles and so on will attract these things to himself, while another person, wherever he goes, he attracts all joy and pleasure, even a little possibility of pleasure he will attract at once. One might ask what makes this so; what is it? And the answer is that what one collects in oneself he becomes that same thing. For instance in the form of food, way of living, in the way of sound, physical atoms that help him to live a life physically healthy. And so it is with the mind; if one is accustomed to absorb sorrow, then naturally he attracts the atoms of sadness which become his being. If a person is always accustomed to collect good impressions, joy, etc., he naturally becomes a happy person, he rejects what makes him unhappy.

It is therefore you find two opinions. If you asked one person: What is your opinion about the world, they will reply: The world is terribly gloomy, there is everywhere sorrow and distress, nothing to make it worth living—think to what extent sorrow exists, falsehood exists—it is not worth- while living. And you will ask another person who will say: Everything is to be found here, it is a privilege to live in this world; no promise of paradise will give him the desire to leave this. Does not this show that it is not the world but the person himself? It is that if there is a possibility of sorrow there will be every possibility here, and if there is a possibility of joy there is every opportunity. It depends entirely on what one is seeking for.

But one would say: no one would seek for sorrow, but although (. . . one does not know it?) there are persons who go automatically towards it. Myself I have seen people who after a malady of twenty years, part from it as if leaving an old friend. Only what happens is this, that one calls pain, sorrow an enemy, but it is a dear enemy. One who becomes accustomed to suffer the pain it becomes unconsciously his friend. As very often a person complains all the time of his friend, yet loves him well. It is not everyone’s work to decide definitely (for himself) what he is seeking.

The first step that a person makes in himself knowing what his soul seeks, that soul is blessed. What happens is that days pass and a man knows not veritably what he is seeking. Only after meeting the thing he knows what he seeks. If he practises even for a whole life in knowing he wanted, he would make a great progress.

A great yearning for happiness that gives happiness. It is so useless to say there so much good in suffering.

Besides that happiness is the nature of man and this being the original nature, man continues to desire happiness. No doubt if we look at life philosophically, nothing is wasted, suffering has its reward also. Nevertheless it is not a method through which to pass. Those who consider suffering a virtue, and desire pain, make a great error. If one could only pass through the suffering that life throws upon one, one has already done a great deal. In ancient times people, in order to arrive at spirituality, tortured themselves. It is not really meant, one should not imitate. Of course those who in order to make an experiment brought upon themselves that is an experiment. For an instance if a person, in order to . . . and went to the North Pole or venture in an aeroplane, and to a very far distant place—that is another thing. But suffering in itself is not really a virtue. The virtue is to fight it bravely and courageously, and with a hope that you will one day break the cloud, and come out of it. But one holds it,—it is my friend—, —I wish to have it, hold it—, I happen to see a great many cases of this sort.

Inayat Khan 

Purity of heart

He alone is capable of removing from the heart of another doubt, deceit,  fear, or malice whose heart is already pure from these things or who, at least, can empty his heart of these things. There is a weakness of the heart and there is a strength of the heart. The heart’s weakness is caused by things it contains which cause enfeeblement, such as doubt, deceit, fear, and malice. The absence of these things produces that purity of heart which in itself is a power. This power could be increased by faith, hope, and righteousness.

Purity of the heart causes its expansion, and the lack of purity makes it narrow. The mystic poet of Hyderabad, Asef, says, “If the heart is large, it can be largest of all things.” Besides, it is purity alone which opens the doors of the heart. All that  hinders that purity stands as a closed door of the heart.

The pure-hearted may seem to be thinking, saying, or doing simple things, and yet there is a beauty and charm in all they do, for there is nothing more attractive than light itself. All that is besides light depends upon the light to show out its beauty; light is beauty in itself. Purity of the heart is the only condition that allows the inner stream to rise. The pure-hearted see deeper, though they say little. There is no pretence about them. What they know, they know; what they don’t know, they don’t know. The pure ones make all pure, for to them all is pure. Their presence makes everyone pure. As the pure water is the best tonic, so is the contact of the pure-hearted person. In the spiritual path, when one is able to accomplish this thing,  there is not much then remains to be accomplished.

Inayat Khan 

Innocence

Innocence is the real purity according to the mystic, for innocence is the sign of purity of heart. The intuitive faculties play a greater part in the life of the innocent. People call them simple ones, nevertheless simplicity proves often more beneficial in life than worldly cleverness. The innocent are most often blessed by providence than those worldly-wise, always trying to get the best of everyone and seize every opportunity that may seems to be advantageous in any way.

It is not easy for a clever person to try and become innocent; it is something natural and manifests with the blooming of the heart. Innocence is the sign of the thriving of a spiritual personality. If one can develop anything it is only this, that one may abstain from trying to be clever, and know that a selfish and clever person with all his qualification of getting the best of another, comes across, sooner or later, a person more clever than him. Often a clever person finds his own chain tied around his legs.

No one has arrived at a higher degree of spirituality without innocence. Innocence does not mean not knowing; it only means knowing and yet not knowing. A stupid person must not be confused with an innocent person, for the former is blind, whereas the latter only closes his eyes when he wants to. It is the wise, really, who becomes innocent on arriving at a stage of perfection in wisdom. It is two kinds of persons who show childlike simplicity in their lives: the silly one who shows childish traits, and the wise one who shows innocence.

Inayat Khan 

Intellect and sentiment

 In these days people give less importance to sentiment. They rely more upon the intellect. The reason is that when they meet two sorts of people, the intellectual and the sentimental people, they find in an intellectual man greater balance than in the one with sentiment. This is no doubt true. But the lack of balance is for the very reason because there is a greater power than the intellect, which is the sentiment. The earth is fruitful, but not so living and powerful as the water. The intellect is creative, yet not so powerful as the heart and the sentiment. In reality the intellectual man in the end will prove unbalanced too if he has no sentimental side attached to it.

Are there not many people of whom their surroundings say: I like him, love him, admire him, but he closes his heart? The one who closes his heart neither fully loves others nor allows others to love him fully. Besides, the person who is only intellectual, in time becomes sceptical, doubting, unbelieving, destructive, as there is no power of the heart to balance it. The Sufi considers the devotion of the heart as the best thing to cultivate for spiritual realization. It might seem quite different from what many think, but the one who closes his heart to man, closes his heart to God. Jesus Christ did not say: God is the intellect; he said: God is love. And if, therefore, there is a peace of God that can be found anywhere, it is not in any church on the earth, nor in heaven above, it is in the heart of man. The best place where you are sure to find God is the loving heart of a kind man.

It may be said that by the help of reason man will act according to a certain standard of morals, but that does not make a person good. If they are good or righteous, they are artificially made good. All the prisoners in the gaol can be righteous. But if a natural goodness and righteousness can be found anywhere, it is to be found in the spring of the heart from which life rises, a springing virtue and every drop of this is a living virtue. That proves that goodness is not man-made, it is his very being. And if he lacks goodness it is not the lack of training, nor training which is very often wanted most; it is because he has not yet found his self. Goodness is natural. For a normal person it is necessary to be good. No one needs teaching to live a good or a righteous life. If love is the torch on his path, it shows him what fairness means, the honour of the word, charity of heart, righteousness. Do we not see sometimes a young man, who with all his boisterous tendencies finds a girl, whom he begins to love, and if he really loves her, he begins to show a difference in his life, he becomes gentle, for he must train for her sake; he leaves off things he was never before willing to leave off. And in the same way forgiveness, where there is love, is not a very difficult thing. A child coming before his mother, having offended her a thousand times, asks her forgiveness. There is no other to go to. It does not take a moment for the heart of the mother to forgive. Forgiveness was waiting there to be manifested. One cannot help being kind when there is feeling. A person whose feeling goes out to another person, he sees in his child the want of his feeling. He strikes a note of sympathy in every person, because he finds that point of contact in every soul he meets, because he has love.

There are people who say: But is it not unwise to give oneself in an outgoing tenderness to everyone? But I should say: If a person is good and kind, this goodness ought to be manifested to everyone; the doors of the heart should not be closed. 

A mystic like Jesus Christ said, “Love your friend,” and he went as far as to say, “Love your enemy.” It is the same path the Sufi treads. In his charity of heart to his fellow-men he considers it is the love of God, and in showing love to everyone, he considers this as giving love to God. In this the method of the Sufi and the Yogi differ. The Yogi is not unkind. He says: I love you all, but I had better keep away from you, for your souls are always groping in darkness, and my soul is in the light. With your friendship I shall spoil my soul. So I had better keep away and love you from afar, from a distance. The Sufi says: It is a trial, but it is to be tried. I shall take up my everyday duties as they come to me. Although knowing how little important the things of the world are, and not giving too much value to these things, he is attentive to his duties towards those who love him, like him, depend upon him, follow him. For those who dislike, despise him, he tries for the best way of meeting them all. He lives in the world and yet he is not for the world. In this way the Sufi considers loving man as the main principle in the fulfilment of the purpose of his life.

How true it is that those who love their enemies and yet lack patience, remind one of this picture of their life, which is like a burning lantern with little oil. It cannot endure. In the end the flame becomes faded. The oil in love is patience. Besides this, in the path of love, what is the oil? From beginning to end: unselfishness, self-sacrifice from beginning to end. And he who says, give and take, does not know love; he knows business.

Inayat Khan 

Do not lose your rhythm

 Sages in the East used to be called Balakush, which means 'He who took the draught of all difficulties.' They regarded the difficulties of life as a wine to drink; once you drink, they have gone. They were not afraid of it; they did not want to keep out of it. They said, 'If we keep out this time, next time it will meet us; it will meet us one day. If we escape one moment, another moment it will meet us. So let it come such as it is and let us drink it as wine.' The principle of Mahadeva, of the dervishes, of the great faqirs of all ages is this one principle: to drink all difficulties as a wine, Then there is no more difficulty. When one is in tune with life, life becomes revealing, for then one is friends with life. Before that, one was a stranger to it. Attitude makes a great difference, and it is the difference of attitude that makes a person spiritual or material. Nothing else need be changed only the attitude.

The lesson we learn from the developing of our insight is not to become excited by any influence that tries to bring us out of rhythm, but to keep in rhythm under all conditions of life; to keep our equilibrium, our tranquility under all circumstances. It is sometimes very difficult to keep our equilibrium when the influences of life are shaking us, and to keep our poise through it all, it is difficult in the face of influences, which are opposed to keeping a friendly attitude. But at the same time, because it is difficult it is a great attainment. To attain anything valuable and worthwhile we have to go through difficulty. But we do not pay for it; we learn without paying for it. It is something that we can practice in everyday life because from morning till evening we are continually among jarring effects from all sides. There is plenty of opportunity for practicing this lesson of keeping a friendly attitude towards everyone, of meeting every condition courageously, and of taking upon ourselves all influences that come along. It is in this way that a greater insight into life is attained.

Inayat Khan

Violence and the Lie

 People will ask what literature can do in the face of pitiless assault of open violence? Well, let us not forget that violence does not have its own separate existence and is, in fact, incapable of having it: it is invariably interwoven with THE LIE. They have the closest of kinship, the most profound natural tie: violence has nothing with which to cover itself except the lie, and the lie has nothing to stand on other than violence. Once someone has proclaimed violence as his METHOD, he must inexorably select the lie as his PRINCIPLE. At its birth violence acts openly and even takes pride in itself. But as soon as it is reinforced and it’s position is strengthened, it begins to sense the rarefied atmosphere around it, and it can go further only when fogged about with lies, cloaked in honeyed, hypocritical words. It doesn’t always nor invariably choke its victims; more often it demands of them only oath of the lie, only participation in the lie.

Simple is the ordinary courageous human being’s act of not participating in the lie, of not supporting false actions! What his stand says is: “So be it that this takes place in the world, that it even reigns in the world— but let it not be with my complicity.” Writers and artists have a greater opportunity: TO CONQUER THE LIE! In battle with the lie, art has always been victorious, always wins out, visibly incontrovertibly  for all ! The lie can stand up and win out over much in the world — but not over art.

 And as soon as the lie  is dispersed, the repulsive nakedness of violence is exposed, and violence will collapse in impotence.

 And that is why, my friends, I think that we are capable of of helping the world in its white-hot hour of trial. We must not reconcile ourselves to being defenceless and disarmed; we must not sink into a heedless, feckless life —but go out to the field of battle.

In the Russian language there are some favourite proverbs on TRUTH. They express enduringly the immense folk experience, and are sometimes quite surprising:

“ONE WORD OF TRUTH OUTWEIGHS THE WHOLE WORLD.”

And so it is that my own activity is founded on so apparently fantastic a violation of the law of the conservation of energy and mass, as is my appeal to the writers of the whole world.

Alexander Solzhenitsyn ( from Nobel Prize acceptance speech)