Bowl of Saki, March 22, by Hazrat Inayat Khan

There is one Teacher, God Himself; we are all His pupils.

Commentary by Pir-o-Murshid Inayat Khan

According to the Sufi point of view there is only one teacher, and that teacher is God Himself. No man can teach another man. All one can do for another is to give him one's own experience in order to help him to be successful. For instance if a person happens to know a road, he can tell another man that it is the road which leads to the place he wishes to find. The work of the spiritual teacher is like the work of Cupid. The work of Cupid is to bring two souls together. And so is the work of the spiritual teacher: to bring together the soul and God. But what is taught to the one who seeks after truth? Nothing is taught. He is only shown how he should learn from God. For no man can ever teach spirituality. It is God alone who teaches it. And how is it learned? When these ears which are open outwardly are closed to the outside world and focused upon the heart within, then instead of hearing all that comes from the outer life one begins to hear the words within. Thus if one were to define what meditation is, that also is an attitude: the right attitude towards God. The attitude should first be to seek God within. And, after seeking God within, then to see God outside.

If truth is to be attained, it is only when truth itself has begun to speak, which happens in revelation. Truth reveals itself; therefore, the Persian word for both God and truth is Khuda, which means self-revealing, thus uniting God with truth. One cannot explain either of these words. The only help the mystic can give is by indicating how to arrive at this revelation. No one can teach or learn this, one has to learn it oneself. The teacher is only there to guide one towards this revelation. There is only one teacher, and that teacher is God. The great masters of the world were the greatest pupils, and they each knew how to become a pupil. 'There is One Master, the Guiding Spirit of all Souls, Who constantly leads His followers towards the light.'

To the Sufi therefore there is only one Teacher, however differently He may be named at different periods of history, and He comes constantly to awaken humanity from the slumber of this life of illusion, and to guide man onwards towards divine perfection. As the Sufi progresses in this view he recognizes his Master not only in the holy ones, but in the wise, in the foolish, in the saint and in the sinner, and has never allowed the Master who is One alone, and the only One who can be and who ever will be, to disappear from his sight.

The Persian word for Master is Murshid. The Sufi recognizes the Murshid in all beings of the world, and is ready to learn from young and old, educated and uneducated, rich and poor, without questioning from whom he learns. Then he begins to see the light of Risalat, the torch of truth which shines before him in every being and thing in the universe, thus he sees Rasul, his Divine Message Bearer, a living identity before him. Thus the Sufi sees the vision of God, the worshipped deity, in His immanence, manifest in nature, and life now becomes for him a perfect revelation both within and without.

There is one Teacher, God Himself; we are all His pupils.

Bowl of Saki, March 21, by Hazrat Inayat Khan

Our soul is blessed with the impression of the glory of God whenever our lips praise Him.

Commentary by Pir-o-Murshid Inayat Khan

There is a necessity for praise in prayer, praise of the beauty of God, for man must learn to recognize and praise the beauty of God as manifested in all His creation. In this way he impresses beauty on his soul, and he is able to manifest it in himself, and he becomes the friend of all and is without prejudice. For this reason the Sufi cultivates his heart. The emblem of the Sufi is a heart between two wings, meaning that when the heart is cultivated man can soar up into the heights of heaven.

"Why does God need praise from me? Who am I that I should offer Him praise?" True, we can never praise Him enough; never can our praise be sufficient, but our souls are blessed with the impression of the Glory of God whenever we praise Him. The soul could praise God every moment and yet wanting to praise Him yet more, it is constantly hungering and thirsting to find the Beauty and Perfection of God. By the praise of God the soul is filled with bliss; even to utter the name of God is a blessing that can fill the soul with light, joy and happiness as nothing else can do.

One might ask what effect prayers can have upon the soul, which is pure and aloof from everything. The soul, when it sees the external self bowing before God, rejoices and is glad. Prayer gives nobility to whoever prays, be he rich or poor. The attitude of a prayerful person towards God is that of a lover towards his beloved, of a child towards its parents, of a servant towards his master, of a pupil towards his teacher, of a soldier towards his commander. ...

There are many virtues, but there is one principal virtue. Every moment passed outside the presence of God is sin, and every moment in His presence is virtue. The whole object of the Sufi, after learning this way of communicating is to arrive at a stage where every moment of our life passes in communion with God, and where our every action is done as if God were before us. Is that within everyone's reach? We are meant to be so. Just think of a person who is in love: when he eats or drinks, whatever he does, the image of the beloved is there. In the same way, when the love of God has come, it is natural to think of God in everything we do.

Our soul is blessed with the impression of the glory of God whenever our lips praise Him.

Bowl of Saki, March 19, by Hazrat Inayat Khan

It is the sincere devotee who knows best how to humble himself before God.

Commentary by Pir-o-Murshid Inayat Khan

There are many different feelings which have an influence upon us, and which give a feeling of joy, of exaltation, but there is no sentiment greater or more effective than the feeling of bringing one's faults and weaknesses before God to ask for His pardon. To become conscious of one's shortcomings, to be sorry for them, to repent of them, and to ask His forgiveness in all humility, no ethics, no philosophy can give a greater joy than this. It is the sincere devotee of God who knows best what feeling it is to humble oneself before God. The proud one, ignorant of the greatness of God, of His all-sufficient power, does not know what is this exaltation that raises the soul from earth to heaven. To be really sorry for one's errors is like opening the gates of heaven.

The customs existing in all parts of the world of bowing and bending and prostrating are all devoted to the one Being, who alone deserves it, and no one else. There is beauty in these customs. Man is the most egoistic being in creation. He keeps himself veiled from God, the perfect Self within, by the veil of his imperfect self, which has formed his false ego. But by the extreme humility with which he stands before God and bows and bends and prostrates himself before the almighty Being, he makes the highest point of his presumed being, the head, touch the earth where his feet are, and thus in time he washes off the black stains of his false ego, and the light of perfection gradually manifests. Only then does he stand face to face with his God, the idealized Deity, and when the ego is absolutely crushed, then God remains within and without, in both planes, and none exists save He.

It is the sincere devotee who knows best how to humble himself before God.

Bowl of Saki, March 18, by Hazrat Inayat Khan

Prayer is the greatest virtue, the only way of being free from all sin.

Commentary by Pir-o-Murshid Inayat Khan

The first aspect of prayer is giving thanks to God for all the numberless blessings that are bestowed upon us at every moment of the day and night, and of which we are mostly unconscious.

The second aspect of prayer is laying our shortcomings before the unlimited perfection of the divine Being, and asking His forgiveness. This makes man conscious of his smallness, of his limitation, and therefore makes him humble before his God...

There are many virtues, but there is one principal virtue. Every moment passed outside the presence of God is sin, and every moment in His presence is virtue. The whole object of the Sufi, after learning this way of communicating is to arrive at a stage where every moment of our life passes in communion with God, and where our every action is done as if God were before us. Is that within everyone's reach? We are meant to be so. Just think of a person who is in love: when he eats or drinks, whatever he does, the image of the beloved is there. In the same way, when the love of God has come, it is natural to think of God in everything we do.

Prayer is a great virtue and is the only way of being free from all sin. In prayer a man reaches the Spirit of God which is all-powerful and ever-forgiving; and the power of prayer opens the doors of the heart in which God, the All-Merciful resides.

There are many different feelings which have their influence upon men, and give joy and exaltation; but there is none greater and more exalting than that of offering our faults and weaknesses before God and asking His pardon with true repentance and humility. No ethics, no philosophy, can give greater joy than this, which is sincere devotion to God; and the deepest joy is his who knows best how to humble himself before God. The proud man, ignorant of greatness of God, and of His all-sufficient power, does not know this exaltation, which raises the soul from earth to Heaven.

Prayer is the greatest virtue, the only way of being free from all sin.

Bowl of Saki, March 17, by Hazrat Inayat Khan

Verily, he is victorious who has conquered himself.

Commentary by Pir-o-Murshid Inayat Khan

Our greatest enemy is ourself. All weakness, all ignorance keeps us from the truth of our being, from all the virtues hidden in us and all perfection hidden in our souls. The first self we realize is the false self. Unless the soul is born again it will not see the kingdom of heaven. The soul is born into the false self; it is blind. In the true self the soul opens its eyes. Unless the false self is fought with, the true self cannot be realized.

The soul is a bird of paradise, a free dweller in the heavens. Its first prison is the mind, then the body. In these it becomes not only limited, but also captive. The whole endeavor of a Sufi in life is to liberate the soul from its captivity, which he does by conquering both mind and body.

If a man has control over himself, he will smile and be patient even if he is exposed to rages a thousand times. He will just wait. He who has spiritual control has great control; but he who has it not can control neither spiritual nor physical events. He cannot control his own sons and daughters, for he never listens to himself first. If he listened to himself, not only persons but even objects would listen to him.

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.

Bowl of Saki, March 16, by Hazrat Inayat Khan

At every step of evolution, man's realization of God changes

Commentary by Pir-o-Murshid Inayat Khan

There is a time when toys are treasures. But the child who cries for a toy comes to an age when he gives it away. And at every step in a man's evolution the values of power and position and wealth change in his eyes. And so as he evolves there arises in him a spirit of renunciation which may be called the Spirit of God. Gradually he recognizes the real value of those fair and lovely qualities of the spirit that change not.

Every step in evolution makes life more valuable. The more evolved you are, the more priceless is every moment; it becomes an opportunity for you to do good to others, to serve others, to give love to others, to be gentle to others, to give your sympathy to souls who are longing and hungering for it. Life is miserable when a person is absorbed in himself.

In selfishness there is an illusion of profit, but in the end the profit attained by selfishness proves to be worthless. Life is the principal thing to consider, and true life is the inner life, the realization of God, the consciousness of one's spirit. When the human heart becomes conscious of God it turns into the sea and it spreads; it extends the waves of its love to friend and foe. Spreading further and further it attains perfection.

The one 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. The nearest explanation one can give is that truth is realization. At every step of man's evolution his realization changes, but there is a stage where man arrives at the true realization, a realization which is a firm conviction that no reason or logic can change or alter. Nothing in the world can change it any more, and that conviction is called by the Sufis Iman.

The realization which is attained is that there is nothing to realize any more. The process of this attainment is a sincere research into truth and life, and the understanding of 'what I am the other is', together with the contemplation of God, a selfless consciousness, and a continual pursuit after the receiving of the knowledge of God.

Bowl of Saki, March 15, by Hazrat Inayat Khan

Until man loses himself in the vision of God, he cannot be said to live really.

Commentary by Pir-o-Murshid Inayat Khan

Man wrongly identifies himself with the physical body, calling it 'myself.' And when the physical body is in pain he says, 'I am ill,' because he identifies himself with something which belongs to him but which is not himself. The first thing to learn in the spiritual path is to recognize the physical body not as one's self, but as an instrument, a vehicle, through which to experience life. Every soul seeks after beauty; and every virtue, righteousness, good action, is nothing but a glimpse of beauty. Once having this moral, the Sufi does not need to follow a particular belief or faith, to restrict himself to a particular path. He can follow the Hindu way, the Muslim way, the way of any Church or faith, provided he treads this royal road: that the whole universe is but an immanence of beauty. ... Therein lies the whole of religion. The mystic's prayer is to that beauty, and his work is to forget the self, to lose himself like a bubble in the water [like a drop in the ocean]. 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. 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.