Bowl of Saki, April 13, by Hazrat Inayat Khan

He who wants to understand, will understand.

Commentary by Pir-o-Murshid Inayat Khan

In India it is considered a great sin to awaken anyone who is asleep. If a man is asleep, do not wake him; let him sleep; it is the time for him to sleep; it will not do to wake him before his time. Thus a mystic understands also that a person who is taking his time to wake up must not be awakened to give him the mystic's idea. It would be a sin, because he is not prepared to understand it, and his beliefs would be shaken. Let him go on thinking God is in Benares; let him think He is in the temple of Buddha; let him think He is in heaven; let him think He is in the seventh heaven above the sky. It is the beginning; he will evolve in time and arrive at the same stage. The rest he is having just now is good for him. The awakening comes, all in its good time.

This explains what is meant by saying that Sufism is a religious philosophy; the philosophy is clothed with religion, that it may not break the ideals and faiths and beliefs of those who are beginning their journey towards the goal. Externally: the religion, inwardly: the philosophy. The one who wants to understand will understand. 'He who has ears to hear, let him hear.'

In whatever form, life expresses its meaning, if only man is able to understand it. The one who does not understand this will not understand life's meaning. His inner sense is closed; it is just like being deaf. In the same way his sense of communication with things has become dull, he does not understand them. But if a person does not hear he may not say that life is not speaking. In the same way, if a person cannot sense the meaning of life, he may not say that life has no meaning. The word is everywhere, and the word is continually speaking.

A mystic removes the barrier that stands between himself and another person by trying to look at life not only from his own point of view, but also from the point of view of another. All disputes and disagreements arise from people's misunderstanding of each other. Mostly, people misunderstand each other because they have their fixed points of view and are not willing to move from them. ... If we are willing to understand, then understanding is within our reach. Very often, however, we are not willing to understand, and that is why we do not understand. Mankind suffers from a sort of stubbornness. A man goes against what he thinks is coming from another person. Yet, everything he has learned has come from others, he has not learned one word from himself. All the same, he calls it his argument, his idea, and his view, although it is no such thing. He has always taken it from somewhere. It is by accepting this fact that a mystic understands all, and it is this which makes him a friend of all.

He who wants to understand, will understand.

Bowl of Saki, April 12, by Hazrat Inayat Khan

The ideal of God is a bridge connecting the limited life with the unlimited; whosoever travels over this bridge passes safely from the limited to the unlimited life.

Commentary by Pir-o-Murshid Inayat Khan

There is a side in man's being - call it spirit - which remains unsatisfied with all that one has attained in one's lifetime. The satisfaction of the spirit, which is the deepest being of man, lies only in the pursuit of the ideal. With all progress that humanity makes, idealism neglected will show at each step towards progress a great lack, and nothing can substitute that lack. If there is anything that fills the gap, if there is anything that makes a bridge between God and man, it is the ideal.

"The Message Papers, The Message", by Hazrat Inayat Khan (unpublished)

An ideal is something to hope for and to hold on to, and in the absence of an ideal hope has nothing to look forward to. It is the lack of idealism which accounts for the present degeneration of humanity in spite of all the progress it has made in other directions. There are many kinds of ideals: principles, virtues, objects of devotion; but the greatest and highest of all ideals is the God-ideal. And when this God-ideal upon which all other ideals are based is lost, then the very notion of ideal is ignored. Man needs many things in life, but his greatest need is an ideal.

If a man is standing on a staircase and remains on the first step, he may be a believer but he is not going up. Thus there are many believers who have a certain conception of God, but they are standing there without moving, while perhaps a person who has no conception of God at all may be moving. There are thousands of people who pronounce the name of God many times during the day, but who are perhaps most wretched. The reason is that they have not yet discovered the purpose of the God-ideal. It is not merely belief; belief is only the first step. God is the key to truth, God is the stepping-stone to self-realization, God is the bridge which unites the outer life with the inner life, bringing about perfection. It is by understanding this that the secret of the God-ideal is to be realized.

The God-ideal is so tremendous that men can never comprehend it fully, therefore the best method adopted by the wise is to allow every man to make his own God. In this way he forms whatever conception he is capable of forming. He makes Him King of the heavens and of the earth; he makes Him judge, greater than all judges; he makes Him Almighty, having all power; he makes Him the possessor of all grace and glory; he makes Him the beloved God, merciful and compassionate; he recognizes in Him providence, support, and protection; and in Him he recognizes all perfection. This ideal becomes a stepping-stone to the higher knowledge of God.

In reality the ideal of God is a bridge connecting the limited life with the unlimited. Whoever goes over this bridge passes safely from the limited to the unlimited life. The bridge may be taken away, it is true, and one may yet swim across the chasm; but one may be drowned too. The ideal of God is a safe bridge, which takes you safely to the goal.

The ideal of God is a bridge connecting the limited life with the unlimited; whosoever travels over this bridge passes safely from the limited to the unlimited life.

Bowl of Saki, April 11, by Hazrat Inayat Khan

It does not matter in what way a person offers his respect and his reverence to the deity he worships; it matters only how sincere he is in his offering.

Commentary by Pir-o-Murshid Inayat Khan

Bowl of Saki, April 11, by Hazrat Inayat Khan

The forms of worship of all the different religions are necessarily different. It depends upon what one is accustomed to, what is akin to one's nature. One cannot make a common rule and say that this form is wrong and that form is right. One person will perhaps feel more exaltation in a form of worship which includes some art. It stimulates his emotional nature. Music, pictures, perfumes, colors, and light, all these have an effect upon such a person. Another can concentrate better if there is nothing in the place of worship to catch his attention. It is all a matter of temperament. It is not wrong to prefer the one or the other. The Sufi sees the variety of forms as different ideals. He does not attach importance to the outer expression. If there is a sincere spirit behind it, if a person has a feeling for worship, it does not matter what form of worship it is.

In what manner prayer be offered matters little if only the sentiment be right. The orthodox world has fought with each other, each claiming that, "Our manner of prayer is the best. Our church is the best. Our temple is the best. Our sermon is the best. The others are astray;" not knowing that in the house of God it is not asked, "To which church do you belong? To which temple do you belong?" but it is asked, "How sincere were you in your prayer?" "Supplementary Papers, Religion ", by Hazrat Inayat Khan (unpublished)

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!

So it is too with the manner of worship. It does not matter in what way a person offers his respect and his reverence to the deity he worships. It only matters how sincere he is in his offering. In one house of God we find that people do not wear hats; in Hindustan, Persia, and Arabia they put on turbans to go to the mosque. That is their custom. It makes no difference whether one person prays standing, another sitting, another kneeling, another prostrating himself, another in company with other people and another alone. All that matters is that the heart of the worshipper is pure, that the mind is connected with God, that there is sincerity and earnestness.

It does not matter in what way a person offers his respect and his reverence to the deity he worships; it matters only how sincere he is in his offering.

Bowl of Saki, April 8, by Hazrat Inayat Khan

As the light of the sun helps the plant to grow, so the divine Spirit helps the soul towards its perfection.

Commentary by Pir-o-Murshid Inayat Khan

The Spirit of Guidance is a plant that grows and blossoms when it meets with response and care; and when it is watered by the rainfall of divine inspiration it blooms in the light of the divine sun. The Spirit of Guidance is the light of God, which may be likened to a lantern that the farmer carries when walking on the farm in the darkness of night. It is like a searchlight, which shows up any object upon which it is thrown; and so when the light of the Spirit of Guidance is thrown upon any aspect of life, man receives a keen insight into it. In the Spirit of Guidance one finds a living God active in the heart of every person.

The purpose of life is that we grow towards perfection; from the greatest limitation we grow towards perfection. Its beauty is in acquiring wisdom, in living at the cost of all our failures, our mistakes. It is all worthwhile, and it all accomplishes the purpose of our coming to the earth.

What is necessary today is to find the first and last religion, to come to the message of Christ, to divine wisdom, so that we may recognize wisdom in all its different forms, in whatever form it has been given to humanity. It does not matter if it is Buddhism, Islam, Judaism, Zoroastrianism, Hinduism. It is one wisdom, that call of the Spirit, which awakens man to rise above limitation and to reach perfection.

As the light of the sun helps the plant to grow, so the divine Spirit helps the soul towards its perfection.

Bowl of Saki, April 6, by Hazrat Inayat Khan

As one can see when the eyes are open, so one can understand when the heart is open.

Commentary by Pir-o-Murshid Inayat Khan

Every name and every form speaks constantly, constantly makes signs for you to hear, for you to respond to, for you to interpret, that you may become a friend of God. The whole purpose of your life is to make yourself ready to understand what God is, what your fellow man is, what the nature of man is, what life is.

Now coming to a still greater secret of life I want to answer the question: how can we grow to read and understand the message that life speaks through all its names and forms? The answer is that, as by the opening of the eyes you can see things, so by the opening of the heart you can understand things. As long as the heart is closed you cannot understand things. The secret is that, when the ears and eyes of the heart are open, all planes of the world are open, all names are open, all secrets, all mysteries are unfolded.

The question arises: what is the manner of opening the heart? The way to it is a natural life, the life of the child, smiling with the smiling one, praying with the praying one, ready to learn from everyone, ready to love. The child has enmity against no one, he has no hatred, no malice, his heart is open. It is in the child that you can see the smiles of angels; he can see through life. When the grown-up person is made ready, when he has acquired the attributes of the child, then he creates heaven within himself, he understands. The child with his innocence does not understand, but when a man with understanding develops the childlike loving tendency, the purity of heart of the child with the desire to be friendly to all -- that is the opening of the heart, and it is by that blessing that he can receive all the privileges of human life.

When the spark that is to be found in every heart, the spark that may be called the divine spark in man, is blown upon and the flame arises, the whole life becomes illuminated and man hears and sees and knows, and he understands. A Sufi poet says that every leaf of the tree becomes like a page of the sacred book, when the heart is open to read it and when the soul has opened its eyes.

Everything becomes spiritual once this door of the chamber of the heart is open. If a man is a musician, then his music is celestial. If he is a poet, then his poetry is spiritual. If he is an artist, then his art is a spiritual work. Whatever he may do in life that divine spirit manifests. He need not be a religious person, he need not be a philosopher, he need not be a mystic. It is simply that what was hidden in him and thereby was keeping his life incomplete begins to manifest to view, and that makes his life perfect.

As one can see when the eyes are open, so one can understand when the heart is open.

Bowl of Saki, April 4, by Hazrat Inayat Khan

To give sympathy is sovereignty, to desire it from others is captivity.

Commentary by Pir-o-Murshid Inayat Khan

Although sometimes it gives a tender sensation in the heart to say, 'Oh, how poorly I am', and it is soothing to hear from someone, 'Oh, I am so sorry you are not well', yet I should think that one would prefer if another thing were said in sympathy, namely, 'I am so happy to see you are so well'. In order to create that tender sensation one need not be ill. What is needed is to be thankful. We can never be too thankful.

The first lesson given to man was to be grateful for his daily bread, because that was the greatest necessity of his life. Now that has become so simple and life has changed so much that man forgets to be thankful. He even thinks, 'Why should I give thanks?' He forgets that behind his own personality he covers God. His own toil seems more to him than the toil of every atom of nature that is preparing blessings for him.

Self-pity is the worst poverty; it is the source of all unhappiness and blinds man to all he should be thankful for. The constantly complaining habit and the tendency to demand sympathy from others bring the greatest thorn into man's life: he becomes dependent upon the sympathy of others. The best thing is to give sympathy.

To give sympathy is sovereignty, to desire it from others is captivity.

Bowl of Saki, April 3, by Hazrat Inayat Khan

Life is a misery for the man absorbed in himself.

Commentary by Pir-o-Murshid Inayat Khan

The more living the heart, the more sensitive it is; but that which causes sensitiveness is the love-element in the heart, and love is God. The person whose heart is not sensitive is without feeling; his heart is not living, it is dead. In that case the divine Spirit is buried in his heart. A person who is always concerned with his own feelings is so absorbed in himself that he has no time to think of another. His whole attention is taken up with his own feelings. He pities himself, he worries about his own pain, and is never open to sympathize with others. He who takes notice of the feelings of another person with whom he comes in contact, practices the first essential moral of Sufism.

A person who, alone, has seen something beautiful, who has heard something harmonious, who has tasted something delicious, who has smelt something fragrant, may have enjoyed it, but not completely. The complete joy is in sharing one's joy with others. For the selfish one who enjoys himself and does not care for others, whether he enjoys things of the earth or things of heaven, his enjoyment is not complete.

When a person is absorbed in himself, he has no time for character-building, because he has no time to think of others: then there is no other. But when he forgets himself, he has time to look here and there, to collect what is good and beautiful, and to add it naturally to his character. So the character is built. One need not make an effort to build it, one has only to forget oneself.

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; as soon as he forgets himself he is happy. The more he thinks of himself, his own affairs, work and interests, the less he knows the meaning of life. When a person looks at another he cannot at the same time look at himself. Illness, disappointments and hardships matter very little when one can look at them from a higher standpoint.

Life is a misery for the man absorbed in himself.