Shri Mataji: Among Muslims there are Sufis... who are realized souls

[Guest guest]

>

> , " jagbir singh "

> <adishakti_org@> wrote:

> >

> > " And even in Koran, Mohamed Sahab says that all the Heavens lie

> > at the lotus feet of the Mother.

> >

> > Among them, among Muslims there are Sufis... who are realized

> > souls and also accepted in the society. The other day I met

> > somebody in Paris, a very high person in the Islamic world and

> > he accepted Sahaja Yoga. He said it is described in Koran that

> > there has to be Qiyamah, the Resurrection - we believe in

> > Resurrection.

> >

> > Also it is for Christians or Hindus, everybody, they have to be

> > resurrected to a higher state.

> >

> > It is just for money and power are some people who are trying to

> > mislead others, keeping them away from Resurrection. I must say

> > they are committing the greatest sin against the Holy Ghost. "

> >

> > Shri Mataji Nirmala Devi

> > July 1, 1993

> >

> >

>

>

> Ayatollah Dr. Mehdi Rouhani

> Royal Albert Hall, UK — July 3, 1997

>

> " If we consider the most ancient evidence left by homo sapiens, we

> can see that man has always been aware of the existence of a

> Supreme Being, who is Lord of all things and of all living

> creatures.

>

> Using every conceivable means, human beings of every era have

> always tried to show their feelings of deep respect (and

> reverence) towards God and to perform what is due to their Creator.

>

> This is why Islam has always stressed the possibility of direct

> communication with God. Even those who have fallen into idolatry

> have never denied the existence of the Creator, but have simply put

> their idols and images in His place. And this is still happening

> today. This being the case, how can we recognise a true prophet and

> what is his or her mission?

>

> The mission of the prophets is to reveal the will of God, that is,

> to provide a logical and tangible explanation of religion as it is

> experienced in our daily lives.

>

> Genuine monotheism - the belief in a Supreme Being - means (or

> implies) the unshakeable oneness of the whole creation between man

> and God. Monotheism proves then, the pointlessness of idols and of

> images that come between man and God. The mission of the prophets

> is thus to set human beings on the right track, and in order to do

> this, the prophets have used two parallel and complementary paths:

>

> - the way of learning, based on theology and philosophy

>

> - and the way of Self-Knowledge or Self-Realisation

>

> This is why we find in our Holy Book, the Koran, both scholastic

> discourse and phrases which hint at the " way in " to knowledge of

> the Highest Self. The concrete means of putting this message into

> practise is what is offered to us in this age by Shri Mataji

> Nirmala Devi.

>

> To back up this Truth, if you will allow me. I will quote these

> words of the Prophet Muhammad, who tells us: " God is closer to man

> than his own veins. " And the Prophet says: " With the knowledge of

> the Spirit, man will begin to know himself, so as to finally

> achieve knowledge of God. " " With the purification of his inner

> being, man becomes conscious that he is the Spirit. "

>

> It is thus the experience of spontaneous Self Realisation - which

> is revealed by Shri Mataji Nirmala Devi - and Sahaja Yoga - which

> is the practise which she teaches - both spontaneous Self

> Realisation and Sahaja Yoga are in perfect harmony with the

> teachings of Islam. It is because of this revelation by Shri

> Mataji that I have wanted to speak to you tonight. "

>

> Ayatollah Dr. Mehdi Rouhani

> Royal Albert Hall, UK — July 3, 1997

>

>

> -----------

>

> Islamic Conference Focuses On Sahaja Yoga

> The Hindustan Times, February 9, 1998

>

> “LUCKNOW (Feb 9) — Interpretation of the Quran in the light of

> Sahaja Yoga was the topic of the first international conference of

> the Islamic Study Group in the city here on Sunday. Various Muslim

> scholars from around the globe dwelt on the divine powers of

> Nirmala Devi, who has rediscovered the magic of ‘sahaj yoga.’ The

> members discussed the benefits of this form and how Muslims could

> benefit from it.

>

> Speaking on occasion, Mr. Husain Top, a renowned sufi saint from

> Turkey, said the seven heavens mentioned by the prophet were in

> fact seven ‘chakras’ of consciousness.

>

> " The Almighty is pleased after one attains a higher state of

> consciousness through self-purification and meditation, " he said.

>

> " God sees through man and he hears through man, " the sufi saint

> said. Mr. Top said in the final stage of consciousness man is

> enveloped by the will of God and in this state he attains union

> with the Almighty and finds peace.

>

> Mr. Jamal from Algeria revealed that ‘Qayamet’ or Doomsday as is

> generally understood, is not destruction but resurrection

> attaining enlightenment. He explained that the real meaning of the

> greater ‘jehad’ or holy war was the ‘conquest of the self.’

>

> Mr. Javed Khan, president of the Indian Taekwondo Association and

> the All-India Kickboxing Federation, said the ‘meraj’ or ascent

> can be attained through self-realization, which happens

> spontaneously in Sahaja Yoga. The Quran and the Hadith speak

> specifically about ‘meraj,’ he said.

>

> Dr. Amjad Ali from Australia spoke on the same topic and explained

> the matter in detail. He related every aspect of his theory to the

> electromagnetic field of the energy present within every

> individual, which he termed as ‘chakras.’ Explaining the position

> of the ‘kundalini,’ which he said was the breath of god in the

> human body, Mr. Amjad Ali said the ‘kundalini’ ascends from the

> base of the spine to the top of the head, which when aroused leads

> to self-realization.

>

> Dr. Zafar Rashid from the United Kingdom talked about

> incarnations. He said the holy ghost was in fact the primordial

> feminine power called ‘Adi Shakti.’ " It is through this ‘shakti’

> that we can attain salvation, " he said.

>

> Mr. Majeed Golpour from Iran said resurrection is also the time

> for advent of the 12th. Imam or the ‘Ma'adhi’ (which Javed said

> was in fact ‘Adi Shakti’.) Mr. Golpour said from the various

> signals he received from time to time, it has become clear

> that ‘adi shakti’ or the ‘imam ma’ahdi’ had come to Earth in the

> form of Nirmala Devi.”

>

> The Hindustan Times, February 9, 1998

>

 

Pir-o-Murshid Inayat Khan

A SUFI MESSAGE OF SPIRITUAL LIBERTY

London 1914

 

GOD

 

Beloved ones of God, you may belong to any race, cast, creed, or

nation, still you are all impartially beloved by God. You may be a

believer or an unbeliever in the supreme Being, but He cares not.

His mercy and grace flow through all His powers, without distinction

of friend or foe.

 

'Every leaf of tree, Allah's praise displays,

Only the pious mind can hear their sacred lays.'

 

The sun, moon, and stars give light; the timely change of seasons

promotes health and cheerfulness; the rain grows corn, fruits, and

flowers; and the alternation of day and night provides the

opportunity for work and rest.

 

'Earth, water, fire and air,

All work harmoniously.

For thee they always food prepare,

Thou shouldst not eat unthankfully.

For how each day the sun shines and serves,

All praise from thee Allah deserves.'

 

If you study your own body, you will find its mechanism to be the

original model of the artificial mechanism of the world. Art and

science fail if compared with that of His nature. The ear, eyes, and

all other organs, how perfectly they are adapted in shape and

mechanism to the purpose which they must serve! How liberally the

needs of life, water, air, and food, are supplied; even milk is

prepared in the mother's breast for the unborn infant. Should we not

appreciate the liberality of the Creator, and thank him each moment

with all humility and gratitude? 'Praise be to Allah, the worship of

whom is the means of drawing closer to Him, and the giving of thanks

to whom involves an increase of benefits. Every breath which is

inhaled prolongs life, and when exhaled it quickens the frame. In

every breath, therefore, two blessings are contained, and for every

blessing a separate thanksgiving is due' (Sa'di).

 

He has fashioned and molded you after His own image, and made you

Ashrá f al-Makhluá t, the highest of all beings and the pride of the

universe, having given you command over all other beings of both

worlds. As is said in the Qur'an, 'Do you not see that Allah has

subjected all things on earth to you?' And at the same time He has

given you, by His grace, the attributes of humanity: kindness,

gratitude, faithfulness, justice, modesty, piety, sympathy,

reverence, bravery, patience, love, knowledge, and wisdom. This is

an open proof of your being the real object of creation and the most

beloved of God.

 

NATURE

 

The argument has been raised that all manifestation is due to the

interaction of natural elements, working by their own force; every

cause has its effect, and the effect again becomes a cause for the

reaction; thus nature works unaided. The answer is, that every cause

must have some preceding cause, or first cause, to produce it; and

logically one cause may produce many effects, which effects again

become second causes, producing new reactions, 'While intellectual

minds are seeking second causes, the wise man only perceives the

first cause. Air, earth, water, being second causes, the precedent

cause, which makes them act and pause, is hidden.'

 

THE PERSONAL BEING

 

Granting that we see nature, and also admitting its original cause,

upon what grounds do we consider the cause to be a personal God,

meriting worship? The answer is that nature itself consists of

different personalities, and each of them has its peculiar

attributes. The sum total of all these personalities is One, the

only real personality. In relation to that One all other

personalities are merely an illusion. Just as, in a limited form, a

nation or a community is the sum of many personalities. Just as

nature manifested in numerous names and forms is still called

nature, singular not plural, just as the individual combines within

himself the different parts of his body, arms, limbs, eyes, ears,

and is possessed of different qualities yet is one person, so the

sum total of all personalities is called God.

 

He is the possessor of all the visible and invisible attributes of

the Absolute, and has different names in different languages for the

understanding of man. It may be said that the personality of a man

is quite comprehensible, since his actions exhibit him as a single

individual, whereas God's personality has no clear identification of

its own. The answer is, that variety covers unity. 'Hidden things

are manifested by their opposites, but as God has no opposite He

remains hidden. God's light has no opposite in the range of creation

whereby it may be manifested to view' (Jelal-ud-Din Rumi).

 

The wise man by studying nature enters into the unity through its

variety, and realizes the personality of God by sacrificing his

own. 'He who knows himself knows Allah' (Sayings of Mohammed). 'The

Kingdom of God is within you' (Bible). 'Self-knowledge is the real

wisdom' (Vedanta).

 

God's relation to nature may be understood by analysing the idea

expressed in the words, 'I myself'. This affirmation means the one

individual; at the same time it identifies the dual aspect of the

One. In this phrase 'I' is the possessor, and 'myself' is the

possessed. So also God, the unmanifested, is the possessor; and

nature, the manifestation, is the possessed, which has its source

hidden within itself.

 

The possessed could not have been created from anything other than

the possessor's own self, as there existed none but the possessor.

Although the possessor and the possessed are considered to be two

separate identities, in reality they are one. The possessor realizes

the possessed through the medium of his own consciousness, which

forms three aspects, the Trinity, of the one Being. The German

philosopher Hegel says, 'If you say God is one, it is true; if you

say He is two, that is also true; and if you say He is three, that

is true too, because it is the nature of the world.'

 

God is regarded from three points of view: personality, morality,

and reality. According to the first view, God is the most high; man

is dependent upon Him and is His most obedient servant. According to

the second view, God is the all-merciful and all-good Master of the

Day of Judgement, while all evil is from Satan. The third is the

philosophic view that God is the beginning and end of all, having

Himself no beginning nor end. As a Sufi mystic has said, 'The

universe is the manifestation of Allah, where from His own unity He

created, by involution, variety — the state of various names and

forms — , thereby distinguished as Allah, worthy of all praise and

worship.'

 

DUAL ASPECT

 

According to Sufi tenets the two aspects of the supreme Being are

termed Zá t and Sifat, the Knower and the Known. The former is Allah

and the latter Mohammed. Zát being only one in its existence, cannot

be called by more than one name, which is Allah; and Sifat, being

manifold in four different involutions, has numerous names, the sum

of them all being termed Mohammed. The ascending and descending

forms of Zát and Sifat form the circle of the Absolute. These two

forces are called Nuzul and Uruj, which means involution and

evolution. Nuzul begins from Zát and ends in Sifat; Uruj starts from

Sifat and ends in Zát, Zát being the negative and Sifat the positive

force.

 

Zát projects Sifat from its own self and absorbs it within itself.

It is a rule of philosophy that the negative cannot lose its

negativeness by projecting the positive from itself, though the

positive covers the negative within itself, as the flame covers the

fire. The positive has no independent existence, yet it is real

because projected from the real, and it may not be regarded as an

illusion. Human ignorance persists in considering Zát to be separate

from Sifat, and Sifat independent of Zát.

 

WORSHIP

 

We may ask: why we should worship God, and whether the theoretical

knowledge of His law in nature is not sufficient For the highest

realization. The answer is: no. Theoretical knowledge of a subject

can never take the place of experience, which is necessary for

realization. Written music cannot entertain us unless it is played,

nor the description of perfume delight our senses unless we smell

it, no recipes of the most delicious dishes satisfy our hunger. Nor

can the theory of God give complete joy and peace; we must actually

realize God or attain that state of realization which gives eternal

happiness through the admiration and worship of nature's beauty and

its source. 'The Beloved is all in all, the lover only veils him;

the Beloved is all that lives, the lover a dead thing' (Jelal-ud-Din

Rumi).

 

TRUTH

 

Different methods called religions and philosophies have been

adopted by different nations at various periods. Though the form and

teachings of the several religions appear so unlike, their source is

one and the same. But from the very beginning the differences have

created prejudice, envy, and antagonism between man. Such

dissensions occupy a large portion of the histories of the world and

have become the most important subject in life.

 

'So many castes and so many creeds,

 

So many faiths, and so many beliefs,

 

All have arisen from ignorance of man,

 

Wise is he who only truth conceives.'

 

A wise man realizes that the fundamental basis of all religions and

beliefs is one: Haq, or truth. The truth has always been covered by

two garments: a turban on the head, and a robe upon the body. The

turban is made of mystery known as mysticism, and the robe is made

of morality, which is called religion. Truth has been covered thus

by most of the prophets and saints, in order to hide it from

ignorant eyes, as yet too undeveloped to bear it in its naked form.

Those who see the truth uncovered, abandon reason and logic, good

and bad, high and low, new and old; differences and distinctions of

names and forms fade away, and the whole universe is realized as

nothing other than Haq. Truth in its realization is one; in its

representation it is many, since its revelations are made under

varying conditions of time and space.

 

As water in a fountain flows in one stream but falls in many drops,

divided by time and space, so are the revelations of the one stream

of truth. Not everyone can comprehend the idea of different truths

being derived from the one truth. Common sense has been so narrowly

trained in this world of variety, that it naturally fails to realize

the breadth and subtlety of a spiritual fact so far beyond the reach

of its limited reasoning.

 

THE SUFIS

 

The word Sufi is derived from Safa meaning pure, purified of

ignorance, superstition, dogmatism, egotism, and fanaticism, as well

as free from limitations of caste, creed, race, and nation. The

Sufis believe in God as the Absolute, the only Being; and that all

creation is the manifestation of His nature.

 

There have been Sufis at all periods of human history. Though they

have lived in different parts of the world, speaking different

languages and born into different faiths and beliefs, they have

recognized and sympathized with each other, through the oneness of

their understanding. Yet with their deep knowledge of the world and

of spiritual mysteries, they have concealed their beliefs from the

multitude, and have pursued in secret their way of attainment to the

highest bliss.

 

SELF-KNOWLEDGE

 

Nature has been involved through spirit into matter, and evolves

through different stages. Man is the result of the involution of

spirit and the evolution of matter; the final effect of this cause

is 'self-realization', which means that the Knower arrives at that

stage of perfection where He can know Himself...

 

'Thou art a mortal being,

And thou art the Eternal One;

Know thyself, through light of wisdom,

Except Thee there exists none.'

 

The human being is inherently capable of self-knowledge; but to know

oneself means not only to know that one is John, Jacob, or Henry, or

short, tail, or of normal height, or to know that one is good, bad,

and so forth, but also to know the mystery of one's existence,

theoretically as well as practically: to know what one is within

oneself, from whence and for what purpose one was born on earth;

whether one will live here for ever, or if one's stay is short; of

what one is composed, and which attributes one possesses; whether

one belongs to angels, contemplating the beauties of God's nature,

or if one belongs to the animals, who know nothing other than to

eat, drink, and be merry; or whether one belongs to the devils. It

requires perfection in humanity to attain self-knowledge. To know

that I am God, or we are gods, or to know that everything is a part

of God, is not sufficient. Perfect realization can only be gained by

passing through all the stages between man, the manifestation, and

God, the only Being; knowing and realizing ourselves from the lowest

to the highest point of existence, and so accomplishing the heavenly

journey.

 

LOVE

 

The greatest principle of Sufism is, 'Ishq Allah, Ma'bud Allah' (God

is love, lover, and beloved).

 

When Ahad, the only Being, became conscious of his Wahdat, only

existence, through His own consciousness, then' His predisposition

of love made Him project Himself to establish His dual aspect, that

He might be able to love someone. This made God the lover, and

manifestation the beloved; the next inversion makes manifestation

the lover, and God the beloved. This force of love has been working

through several evolutions and involutions, which end in man who is

the ultimate aim of God. The dual aspect of God is significant in

Zát and Sifat, in spirit and matter, and in the mineral, vegetable,

animal, and human kingdoms, wherein the two sexes, male and female,

are clearly represented. The dual aspect of God is symbolized by

each form of this wonderful world. This whole universe, internally

and externally, is governed by the source of love, which is

sometimes the cause and sometimes the effect. The producer and the

product are one, and that One is nothing but love.

 

'A church, a temple or a Ka'ba stone,

Qur'an or Bible or a martyr's bone,

All these and more my heart can tolerate,

Since my religion now is Love alone' (Abul Ala).

 

Sufis take the course of love and devotion to accomplish their

highest aim, because it is love which has brought man from the world

of unity to the world of variety, and the same force can take him

back again to the world of unity from that of variety.

 

'Love is the reduction of the universe to the single being, and the

expansion of a single being, even to God' (Balzac).

 

Love is that state of mind in which the consciousness of the lover

is merged in that of the object of his love; it produces in the

lover all the attributes of humanity, such as resignation,

renunciation, humility, kindness, contentment, patience, virtue,

calmness, gentleness, charity, faithfulness, bravery, by which the

devotee becomes harmonized with the Absolute. As one of God's

beloved, a path is opened for his heavenly journey: at the end he

arrives at oneness with God, and his whole individuality is

dissolved in the ocean of eternal bliss where even the conception of

God and man disappears.

 

'Although love is a sweet madness,

Yet all infirmities it heals.

Saints and sages have passed through it,

Love both to God and man appeals.'

 

PERFECTION

 

The ideal perfection, called Baqa by Sufis, is termed 'Najat' in

Islam, 'Nirvana' in Buddhism, 'Salvation' in Christianity,

and 'Mukhti' in Hinduism. This is the highest condition attainable,

and all ancient prophets and sages experienced it, and taught it to

the world.

 

Baqa is the original state of God. At this state every being must

arrive some day, consciously or unconsciously, before or after

death. The beginning and end of all beings is the same, difference

only existing during the journey.

 

There are three ways in man's journey towards God. The first is the

way of ignorance, through which each must travel. It is like a

person walking for miles in the sun while carrying a heavy load on

his shoulder, who, when fatigued, throws away the load and falls

asleep under the shade of a tree. Such is the condition of the

average person, who spends his life blindly under the influence of

his senses and gathers the load of his evil actions; the agonies of

his earthly longings creating a hell through which he must pass to

reach the destination of his journey. With regard to him the Qur'an

says, 'He who is blind in life, shall also be blind in the

hereafter.'

 

The next way is that of devotion, which is for true lovers. Rumi

says, 'Man may be the lover of man or the lover of God; after his

perfection in either he is taken before the King of love.' Devotion

is the heavenly wine, which intoxicates the devotee until his heart

becomes purified from all infirmities and there remains the happy

vision of the Beloved, which lasts to the end of the journey. 'Death

is a bridge, which unites friend to friend' (Sayings of Mohammed).

 

The third is the way of wisdom, accomplished only by the few. The

disciple disregards life's momentary comforts, unties himself from

all earthly bondages and turns his eyes toward God, inspired with

divine wisdom. He gains command over his body, his thoughts and

feelings, and is thereby enabled to create his own heaven within

himself, that he may rejoice until merged into the eternal goal. 'We

have stripped the veil from thine eyes, and thy sight today is

keen', says the Qur'an. All must journey along one of these three

paths, but in the end they arrive at one and the same goal. As it is

said in the Qur'an, 'It is He who multiplied you on the earth, and

to Him you shall be gathered.'

 

PROPHETS

 

It is hard for intellect alone to believe in the possibility of

prophetic inspiration. Intellect is the consciousness reflected in

the knowledge of names and forms; wisdom is consciousness in its

pure essence, which is not necessarily dependent upon the knowledge

of names and forms.

 

The gift of wisdom gives vision in. to the real nature of things as

the X-ray penetrates material bodies. Wisdom has been specially

bestowed upon certain persons, and in these rare cases the receivers

of it are more than merely wise, and may be regarded as the very

manifestation of wisdom. They are the prophets, who have foresight,

inspiration, intuition, clairvoyance, and clairaudience as their

inborn attributes.

 

A Sufi considers all prophets and sages, not as many individuals,

but as the one embodiment of God's pure consciousness, or the

manifestation of divine wisdom, appearing on earth for the awakening

of man from his sleep of ignorance, in different names and forms.

Just as one's own sub-consciousness would awaken one at a certain

time, if previously warned, in the same way the consciousness of God

is the agency for awakening His manifestation, projecting itself

through different names and forms to accomplish His desire of being

known. All these causes of wisdom are the manifestation of the one

cause, Haq.

 

The prophetic mission was intended to train the world gradually in

divine wisdom according to its mental evolution, and to impart it to

man, according to his understanding, in forms suitable to various

lands at different periods. This is why numerous different religions

are still in existence, although the moral principles of all are the

same.

 

Each prophet had a mission to prepare the world for the teaching of

the next; each one prophesied the coming of the next, and the work

was thus continued by all the prophets until Mohammed, the Khatim al

Mursalin, the last messenger of divine wisdom and the seal of the

prophets, came on his mission, and in his turn gave the final

statement of divine wisdom: 'None exists but Allah.' This message

fulfilled the aim of prophetic mission. This final definition is a

clear interpretation of all religions and philosophies in the most

apparent form. There was no necessity left for any more prophets

after this divine message, which created the spirit of democracy in

religion by recognizing God in every being. By this message man

received the knowledge that he may attain the highest perfection

under the guidance of a perfect murshid or spiritual teacher.

 

Sufis have no prejudice regarding any prophets and masters. They

look upon all as divine wisdom itself, the highest attribute of God,

appearing under different names and forms; and they love them with

all adoration, as the lover loves his beloved in all her different

garments, and throughout all the stages of her life. Sufis also

respectfully recognize and offer devotion to their Beloved, the

divine wisdom in all her garments, at all times, and under such

different names and forms as Abraham, Moses, Jesus, and Mohammed.

Mohammed teachings are studied and followed by the orthodox as

religion, and by the deep thinkers as a philosophy.

 

SUFISM

 

Sufis, who had received spiritual training from all previous

prophets and leaders, likewise received training from Mohammed. The

openness of Mohammed's essential teachings paved the way for them to

come forward into the world without the interference they had

previously experienced, and a mystic order called the Saheba-e-Safa,

Knights of Purity, was inaugurated by the Prophet, and afterwards

was carried on by Ali and Siddiq. The lives of these knights were

extraordinary in their wisdom, piety, bravery, spirituality, and

great charity of heart. This order was carried on by their

successors, who were called Pir-o-Murshid, Shaikh, etc., one after

another, duly connected as links in a chain.

 

The spiritual bond between them is a miraculous force of divine

illumination, and is experienced by worthy initiates of the Sufi

Order; just as the electric current runs through all connected lamps

and lights them. By this means the higher development is attained

without great efforts. Sufism was unostentatiously practiced in

Arabia during the period of Sahabis, Taba'in, and Taba'-i-taba'in.

Charity, piety, spirituality, and bravery are the real proofs of

Sufi advancement.

 

The sensational Sufi movements which took place in Persia in the

later periods, have won all the credit of Sufism for the Persians,

and Sufism came to be regarded as a Persian philosophy. Imam al-

Ghazali, Juneyd-e Baghdadi, Farid-ud-Din 'Attar had taken the lead

in advancing Sufism in the world at large. Shams-e-Tabré z, Sa'di,

Khagani, Firdausi, Omar Khayyá m, Abdul Ala and other great Sufi

poets, have very substantially established the reputation of Sufism

by their inspired poetical works on divine wisdom. Sa'adi's works

(Gulistan and Bostan) illuminate the intellect; the Divan of Hafiz

expands the heart with divine love; Jelal-ud-Din Rumi's poems, the

Masnavi e Ma'navi inspire the soul.

 

These works were originally composed in Persian, but are now

translated into many other languages. They have been a most

important source of education for humanity, and are studied as the

most popular treatises on the divine wisdom of the East.

 

The spiritual part of Sufism was most miraculously realized by Abdul

Qadir Jilani, Moin-ud-Din Chishti, Bahaud-Din Naqshband, Shihab-ud-

Din Sohrawardi, and others.

 

India, being greatly addicted to philosophy, was well suited for

Sufism, where, in ancient and modern records, a great many Sufis

with miraculous careers are to be found. The tombs of Moin-ud-Din

Chishti, Nizam-ud-Din, Sharif-ud-Din, Bandeh Navaz, Mohammed Gauth,

are visited with much reverence and devotion by people of various

nations and many beliefs, in thankful remembrance of their great

careers.

 

Sufism, as a religious philosophy of love, harmony, and beauty, aims

at expanding the soul of man until the realization of the beauty of

all creation enables him to become as perfect an expression of

divine harmony as possible. It is therefore natural that the Sufi

Order should stand foremost as a spiritual power in the East, and

that it is rapidly becoming recognized in the West.

 

Many Sufi saints have attained what is known as Godconsciousness,

which is the most all-inclusive realization of the meaning of the

word 'good' attainable by man. Strictly speaking, Sufism is neither

a religion nor a philosophy; it is neither theism nor atheism, but

stands between the two and fills the gap. Among the religious, Sufis

are considered to be free-thinkers; while among intellectual

philosophers they are considered religious, because they make use of

subtler principles in life to elevate the soul than can readily be

followed by material logic.

 

Sufis have in many cases realized and shown the greatest perfection

in humanity. And among the lives of the Sufi saints may be found

some of the most divine models of human perfection in all

capacities, from a king to a laborer. The idea that Sufism sprang

from Islam or from any other religion, is not necessarily true; yet

it may rightly be called the spirit of Islam, as well as the pure

essence of all religions and philosophies.

 

A true Sufi remains in the thought of truth continually, sees the

truth in all things and never becomes prejudiced, but cultivates

affection for all beings. A Sufi accomplishes the divine journey and

reaches the highest grade of Baqa during this life, but people of

all beliefs arrive, eventually, at the same level of understanding

and realization which Sufism represents.

 

Sufism contains all branches of mysticism, such as psychology,

occultism, spiritualism, clairvoyance, clairaudience, intuition,

inspiration, etc., but that which a Sufi particularly wishes to

acquire is not necessarily any of the above-named powers; because

the object of all these powers is towards greater individuality, and

individuality itself is only a hindrance on the Sufi's path towards

the accomplishment of his highest perfection. Therefore the main

object of initiation in the Sufi Order is to cultivate the heart

through renunciation and resignation, that it may be pure enough to

sow the seed of divine love and realize the highest truth and

wisdom, both theoretically and practically, thereby attaining the

highest attributes of humanity.

 

Divine perfection is perfection in all powers and mysteries. All

mysteries, powers, and realizations gradually manifest themselves to

the Sufi through his natural development, without his specially

striving for them.

 

Self-realization is the highest and most difficult attainment of

all; it is impossible to acquire it in the manner of sciences and

arts, nor is it possible to attain it as health, wealth, honor, and

power can be obtained by certain means. For the sake of

selfrealization, thousands have renounced family and all worldly

possessions, and kings their kingdoms, and they have retired to

desert, jungle, or mountain fastness, striving to find in asceticism

the secret of this bliss.

 

SUFI TRAINING

 

The murshid prefers a mureed whose mind is unembarrassed by other

methods of training; who is free from worldly considerations, and is

possessed of whole-hearted perseverance; who is capable of

committing himself with perfect faith and devotion to the guidance

of his murshid.

 

The practice of harmony and temperance is essential, but the murshid

never prescribes for his mureeds the ascetic life; rather it is a

peculiarity of the Sufi training that the mureed is quickened to

appreciate and enjoy the world more than others. The murshid at

first creates divine love in the mureed, which, in the course of

time, develops and purifies his heart so much that it permits the

virtues of humanity to develop freely of themselves. He then

receives more and more divine wisdom from the appointed channel, and

at last arrives at complete self-realization.

 

There is no common course of study for mureeds; each receives the

special training best adapted to his requirements. In other words,

the murshid, as a spiritual physician, prescribes a suitable remedy

for curing every mureed. There is no limit of time for the

advancement to a certain degree. To one, realization may come the

moment after initiation; to another it may not be vouchsafed during

his whole life. Among the Sayings of Mohammed one finds: 'It depends

upon nothing but the mercy of Allah whomever He may kindly choose

for it.'

 

Still, there is hope of success: 'Whoever walks one step towards the

grace of Allah, the Divine mercy walks forward ten steps to receive

him' (id.).

 

MANIFESTATION

 

The only Being has manifested Himself through seven different planes

of existence, to accomplish His desire of being recognized:

 

Tanzih

 

1. Zát — the unmanifested

2. Ahadiat — plane of Eternal Consciousness

3. Wahdat — plane of consciousness

4. Wahdaniat — plane of abstract ideas

 

Tashbih

 

5. Arwah — the spiritual plane

6. Ajsam — the astral plane

7. Insan — the physical plane

 

There are, again, seven aspects of manifestation:

 

1. Sitara — planetary

2. Mahtab — lunar

3. Aftab — solar

4. Madeniat — mineral kingdom

5. Nabitat — vegetable kingdom

6. Haywanat — animal kingdom

7. Insan — human kingdom

 

Insan, being the ideal manifestation, recognizes God by the

knowledge of his own self. Man reaches this perfection by

development through five grades of evolution:

 

1. Nasut — material plane

2. Malakut — mental plane

3. Jabarut — astral plane

4. Lahut — spiritual plane

5. Hahut — plane of consciousness

 

Each grade of development prepares a person for a higher one, and

perfects him in five different grades of humanity:

 

1. Adam — the ordinary man

2. Insan — the wise man

3. Wali — the holy man

4. Qutb — the saint

5. Nabi — the prophet

 

The five natures corresponding to these five grades are:

 

1. Ammara — who acts under the influence of his senses;

2. Lauwama — one who repents of his follies;

3. Mutmaina — one who considers before taking action;

4. Alima — one who thinks, speaks and acts aright;

5. Salima — one who sacrifices himself for the benefit of others.

 

All planes of existence consist of vibrations, from the finest to

the grossest kind; the vibrations of each plane have come from a

higher one, and have become grosser. Whoever knows the mystery of

vibrations, he indeed knows all things. Vibrations are of five

different aspects, appearing as the five elements:

 

1. Nur — ether

2. Baad — air

3. Atesh — fire

4. Aab — water

5. Khaak — earth

 

In relation to these elements, mankind has five senses:

 

Senses Organs

 

Basarat — sense of sight the eyes

Samat — sense of hearing the ears

Naghat — sense of smell the nose

Lazzat — sense of taste the tongue

Muss — sense of touch the skin

 

Through these senses and different organs of the mental and physical

existence the Ruh, the soul, experiences life; and when the Ruh

receives the highest experience of all phases of existence by the

favor of the murshid, then it will have that peace and bliss, the

attainment of which is the only object of manifestation.

 

INTEREST AND INDIFFERENCE

 

Interest results from ignorance and indifference results from

wisdom; still it is not wise to avoid interest as long as we are in

the world of illusion. It is the interest of God which has been the

cause of all creation and which keeps the whole universe in harmony;

nevertheless one should not be completely immersed in phenomena, but

should realize oneself as being independent of interests.

 

The dual aspect of the only Being, in the form of love and beauty,

has glorified the universe and produced harmony.

 

He who arrives at the state of indifference without experiencing

interest in life is incomplete, and apt to be tempted by interest at

any moment; but he who arrives at the state of indifference by going

through interest, really attains the blessed state. Perfection is

reached not through interest alone, nor through indifference alone,

but through the right experience and understanding of both.

 

SPIRIT AND MATTER

 

From the scientific standpoint, spirit and matter are quite

different from each other, but according to the philosophical point

of view they are one.

 

Spirit and matter are different, bust as water is different from

snow; yet again they are not different, for snow is nothing other

than water. When spiritual vibrations become more dense they turn

into matter, and when material vibrations become finer they develop

into spirit.

 

For a Sufi at the beginning of his training the spiritual life is

desirable, but after mastering it, material and spiritual lives

become the same to him, and he is master of both.

 

THE HEART AND SOUL

 

Man's heart is the throne of God. The heart is not only a physical

organ but is also the function of feeling, placed in the midst of

the body and soul. The heart of flesh is the instrument which first

receives the feeling of the soul, and transmits its effect through

the whole body. There are four aspects of the heart:

 

1. 'Arsh — the exaltation of the will

2. Kursi — the seat of justice and distinction

3. Lawh — the fount of inspiration

4. Kalam — the source of intuition

 

Breath keeps body, heart, and soul connected. It consists of astral

vibrations, and has much influence upon the physical and spiritual

existence. The first thing a Sufi undertakes in order to harmonize

the entire existence, is the purification of the heart; since there

is no possibility of the heart's development without devotion, so

the faithful mureed becomes a Sahib-e Dil, as the easiest and most

ideal way of development.

 

INTELLECT AND WISDOM

 

Intellect is the knowledge obtained by experience of names and

forms; wisdom is the knowledge which manifests only from the inner

being; to acquire intellect one must delve into studies, but to

obtain wisdom, nothing but the flow of divine mercy is needed; it is

as natural as the instinct of swimming to the fish, or of flying to

the bird. Intellect is the sight which enables one to see through

the external world, but the light of wisdom enables one to see

through the external into the internal world.

 

Wisdom is greater and more difficult to attain than intellect,

piety, or spirituality.

 

DREAMS AND INSPIRATIONS

 

Dreams and inspirations are open proofs of the higher world. The

past, present, and future are frequently seen in a dream, and may

also be revealed through inspiration. The righteous person sees more

clearly than the unrighteous. There are five kinds of dreams:

 

1. Khayali — in which the actions and thoughts of the day are

reproduced in sleep.

2. Qalbi — in which the dream is opposite to the real happening.

3. Naqshi — in which the real meaning is disguised by as symbolic

representation which only the wise can understand.

4. Ruhi — in which the real happening is literally shown.

5. Elhami — in which divine messages are given in letters or by an

angelic voice.

 

Dreams give, sometimes clearly, sometimes in a veiled form, warnings

of coming dangers and assurance of success. The ability to be

conscious of dreams and their meaning varies with the degree of

development attained.

 

Dreams have their effect sooner or later, according to the stars

under which they take place. The dream seen at midnight is realized

within one year, and the dream of the latter part of night within

six months; the dream of the early morning is realized soon after.

At the same time the manifestation of dreams is subject to

qualification according to the good or bad actions of the dreamer.

 

Inspirations are more easily reflected upon spiritual persons than

upon material ones. Inspiration is the inner light which reflects

itself upon the heart of man; the purer the heart is from rust, like

a clean mirror, the more clearly inspiration can be reflected in it.

To receive inspirations clearly the heart should be prepared by

proper training. A heart soiled with rust is never capable of

receiving them. There are five kinds of inspiration:

 

1. Elham-e-'Ilm — inspiration of an artist and scientist

2. Elham-e-Husn — inspiration of a musician and poet

3. Elham-e-'Ishq — inspiration of a devotee

4. Elbam-e-Ruh — inspiration of a mystic

5. Elham-e-Ghayb — inspiration of a prophet

 

Inspirations are reflected upon mankind in five ways:

 

1. Kushad der Khyal — in the wave of thought

2. Kushad der Hal — in emotions and feelings

3. Kushad der Jemal — in the sufferings of the heart

4. Kushad der Jelal — in the flow of wisdom

5. Kushad der Kemal — in the divine voice and vision

 

Some are born with an inspirational gift, and to some it appears

after their development. The higher the development in spirituality,

the greater the capacity for inspiration, yet the gift of

inspiration is not constant; as the saying of Mohammed

declares, 'Inspirations are enclosed as well as disclosed at times;

they appear according to the will of Allah, the only Knower of the

unknown. "

 

LAW OF ACTION

 

The law of cause and effect is as definite in its results in the

realm of speech and thought as in the physical world.

 

Evil done, when it is considered evil, is a sin; and good done, when

it is considered good, is a virtue, but one who does good or bad

without understanding, has no responsibility for his sins nor credit

for his virtues; but he is liable to punishment or reward just the

same.

 

Man forms his future by his actions. His every good or bad action

spreads its vibrations and becomes known throughout the universe.

The more spiritual a man is, the stronger and clearer are the

vibrations of his actions, which spread over the world and weave his

future.

 

The universe is like a dome: it vibrates to that which you say in

it, and echoes the same back to you. So also is the law of action:

we reap what we sow.

 

It is impossible to differentiate between good and bad, because the

thing seen is colored by the personality of the seer; to the bad

view, all good is bad, and to the good view, even the bad seems good

in a certain sense; so the wise keep silence in distinguishing good

from bad. The most essential rule is not to do to others that which

you would not have done to you. That action is desirable which

results from kindness, and that action is undesirable which is

unkind. Doubtless also, might is often right, but in the end, right

is the only might.

 

There are different principles for life in different religions, but

a Sufi's will is the principle for himself. He is the servant, who

surrenders himself to principles; and he is the master, who

prescribes principles for himself. One who has never been commanded

in life, never knows how to command; in the same way, to be the

master, one must first be the servant.

 

The murshid as a physician of the soul prescribes necessary

principles to the mureed, who after accomplishing the training,

arrives at that blessed state where he overcomes virtues and sins,

and stands beyond good and bad. To him happiness no longer differs

from sorrow, for his thought, speech, and action become the thought,

speech, and action of God.

 

MUSIC AMONG SUFIS

 

Music is called Ghiza-i-ruh, the food of the soul, by Sufis. Music

being the most divine art elevates the soul to the higher spirit;

music itself being unseen soon reaches the unseen; just as only the

diamond can break the diamond, so musical vibrations are used to

make the physical and mental vibrations inactive, in order that the

Sufi may be elevated to the spiritual spheres.

 

Music consists of vibrations which have involved from the top to the

bottom, and if they would only be systematically used, they could be

evolved from the bottom to the top. Real music is known only to the

most gifted ones. Music has five aspects:

 

1. Tarab — music which induces motion of the body (artistic)

2. Raga — music which appeals to the intellect (scientific)

3. Qul — music which creates feelings (emotional)

4. Nida — music heard in vision (inspirational)

5. Saut — music in the abstract (celestial)

 

Music has always been the favorite Sufi means of spiritual

development. Rumi, the author of the Masnavi, introduced music into

his Maulvi Order, and enjoyed the memory of his blessed murshid's

association while listening to it. Since that time music has become

the second subject of Sufi practices. They declare that it creates

harmony in both worlds and brings eternal peace.

 

The great mystic of India, Khwaja Moin-ud-Din Chishti, introduced

music into his Chishtia Order. Even today musical entertainments for

the elevation of the soul, called Suma, are held among Sufis.

 

ECSTASY

 

Ecstasy is called Wajad by Sufis: it is especially cultivated among

the Chishtis. This bliss is the sign of spiritual development and

also the opening for all inspirations and powers. This is the state

of eternal peace, which purifies from all sins. Only the most

advanced Sufis can experience Wajad. Although it is the most

blissful and fascinating state, those who give themselves entirely

to it become unbalanced, for too much of anything is undesirable; as

the day's labor is a necessary precursor of the night's rest, so it

is better to enjoy this spiritual bliss only after the due

performance of worldly duties.

 

Sufis generally enjoy Wajad while listening to music called Qawwali,

special music producing emotions of love, fear, desire, repentance,

etc.

 

There are five aspects of Wajad: Wajad of dervishes, which produces

a rhythmic motion of the body; Wajad of idealists, expressed by a

thrilling sensation of the body, tears and sighs; Wajad of devotees,

which creates an exalted state in the physical and mental body;

Wajad of saints, which creates perfect calm and peace; and Wajad of

prophets, the realization of the highest consciousness called Sadrat

al Manteha. One who by the favor of the murshid arrives at the state

of Wajad is undoubtedly the most blessed soul and deserves all

adoration.

 

CONCENTRATION

 

The entire universe in all its activity has been created through the

concentration of God. Every being in the world is occupied

consciously or unconsciously in some act of concentration. Good and

evil are alike the result of concentration. The stronger the

concentration, the greater the result; lack of concentration is the

cause of failure in all things. For this world and the other, for

material as well as spiritual progress, concentration is most

essential.

 

The power of will is much greater than the power of action, but

action is the final necessity for the fulfillment of the will.

Perfection is reached by the regular practice of concentration,

passing through three grades of development: Faná -fi-Shaikh,

annihilation in the astral plane, Faná-fi-Rasul, annihilation in the

spiritual plane, and Faná-fi-Allah, annihilation in the abstract.

 

After passing through these three grades, the highest state is

attained of Bá qi-bi-Allah, annihilation in the eternal

consciousness, which is the destination of all who travel by this

path.

 

Breath is the first thing to be well studied. This is the very life,

and also the chain which connects material existence with the

spiritual. Its right control is a ladder leading from the lowest to

the highest stage of development. Its science is to be mastered by

the favor of the murshid, the guiding light of God.

 

MALE AND FEMALE ASPECTS OF GOD

 

The only Being is manifested throughout all planes of existence in

two aspects, male and female, representing nature's positive and

negative forces. In the plane of consciousness there are two

aspects: Wahdat, consciousness, and Ahadiat, eternal consciousness,

and thus also spirit and matter, night and day, signify the dual

aspect on lower planes. In the mineral and vegetable kingdoms sex is

in a state of evolution, but the highest manifestation of male and

female is man and woman.

 

Man being the first aspect of manifestation, is the more spiritual

and nearer to God; woman being the next manifestation, is finer and

more capable of divine knowledge. Man's natural tendency is towards

God, while woman's tendency is towards the world. These contrary

tendencies result in balance. Therefore man needs woman to direct

his life, and woman needs man for her guidance and protection, both

being incomplete in themselves.

 

The problem of the emancipation of woman may be studied by a

comparison of her position in the East and in the West.

 

The Oriental woman, whose freedom is restricted, is the better wife

from the individual point of view, but the enforced inactivity of

half the population is not beneficial to the nation. The Occidental

woman who is given entire freedom is less anxious for and less

capable of home life, but being out in the world her influence

promotes the advancement of the nation.

 

At first sight it would appear that woman is more respected by man

in the West, but in reality the East gives her the greater reverence.

 

Man has more freedom than woman throughout the entire world because

he has more strength and power; and the fineness of woman needs

protection, just as the eye, being the finest organ of the body, has

been protected by nature with eyelids. Both excel in their own

characteristics.

 

A virgin is idolized by man because she is the model of high

manifestation; woman's virtue is a greater ideal than her physical

and intellectual beauty. Nature has placed her under the protection

of man, but what is most desirable is that man gives her freedom and

that she appreciates it by making the best use of it.

 

There are three kinds of virgins. One, commonly considered a virgin,

who has never had association with a man; another is the virgin in

heart, whose love is centered in one beloved only; and the third is

the virgin in soul, who considers man as God. She alone can give

birth to a divine child.

 

A woman may become a doctor, solicitor, or minister, but it is

incomparably greater if she can become a good wife and a kind mother.

 

Monogamy and polygamy are inborn human attributes. They also exist

among birds and beasts. Each individual is born with one of these

tendencies, but sometimes one rather than the other is developed by

the effect of the atmosphere and surroundings. These tendencies also

depend upon the climatic and physical conditions of different

countries and races. Polygamy may be natural to man, and monogamy to

woman, as the former helps manifestation while the latter destroys

it. Illegal polygamy is worse than legal, because it creates deceit

and falsehood. Monogamy is the ideal life which is a comfort in this

world and the next, and perfects one in love.

 

Absolute renunciation is as undesirable as is the blind attachment

to the world. The ideal life is detached interest in the world,

which is best accomplished by man and woman together.

 

Woman is a mystery within herself, owing to her subtle nature. Sages

who made the mistake of considering woman to be of lesser spiritual

importance forgot that they themselves were the product of woman.

 

The majority of prophets and masters have been men because man is

the higher manifestation, as is signified by the myth of Adam and

Eve, in which Eve was born from the rib of Adam, meaning that woman

is the later manifestation; the fruit means that woman directed

man's thoughts towards procreation. The interpretation of Adam and

Eve's exile from heaven is the fail of mankind from the state of

innocence to the state of youth. The separation and unhappiness of

Adam and Eve show the object of God to manifest in the dual aspect,

that He may accomplish his real desire of love. According to the

Vedanta half of the divine body, Ardhangi, is womanhood, proving

that unity of both is the complete life.

 

Sufis consider a life of complete unity the most balanced, if it is

true and harmonious. Love and wisdom create harmony between man and

woman; but these being absent, harmony ceases to exist.

 

A child inherits more attributes from its mother than from its

father, therefore the mother is more responsible for its merits and

defects and if she has knowledge she can train the soul of her child

even before its birth by the power of her concentration, molding the

child's future according to her own will.

 

Harmony between truer persons is more lasting than the affections of

average mankind. People of angelic qualities have everlasting

harmony between them, in which God Himself accomplishes His object

of manifestation.

 

Mankind is born with a worshipful attitude, and as all attitudes

demand satisfaction by expression, so the attitude of worship finds

its object of adoration. The ancient Greeks and Shiva Bhaktas of

India worshipped both aspects of manifestation in the names of gods

and goddesses. Sufism, being the essence of all religions and

philosophies, looks upon both the opposite aspects of nature as one

in reality, and calls it Safat Allah. Sufis reach realization of God

by adoring His nature, calling on Him saying, 'Kull-i shayin Há l-i

kull', which means, 'Everything will perish except His own Face.'

They look upon all names and forms as the means of realizing the

One, the only Being.

 

Pir-o-Murshid Inayat Khan

A SUFI MESSAGE OF SPIRITUAL LIBERTY

London 1914

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