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The Sufi Message of Inayat Khan - VOLUME VIIIa - (Religion - Spirituality - Wisdom - Islam - Sufism - Philosophy - Metaphysics) - Upped by Fay

The Sufi Message of Inayat Khan - VOLUME VIIIa - (Religion - Spirituality - Wisdom - Islam - Sufism - Philosophy - Metaphysics) - Upped by Fay

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SUFISM has never had a first exponent or a historical origin. It existed from the beginning, because man has always possessed the light
which is his second nature; and light in its higher aspect may be called the knowledge of God, the divine wisdom – in fact, Sufism. Sufism
has always been practiced and its messengers have been people of the heart; thus it belonged to the masters as well as to others.
SUFISM has never had a first exponent or a historical origin. It existed from the beginning, because man has always possessed the light
which is his second nature; and light in its higher aspect may be called the knowledge of God, the divine wisdom – in fact, Sufism. Sufism
has always been practiced and its messengers have been people of the heart; thus it belonged to the masters as well as to others.

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MAN IS generally very ready to pass judgment without any restraint and to express his opinion instantly. He will not stop to think whether
he himself has arrived at the same stage as the one whom he is judging or whether he has any right to judge him. Jesus Christ said about
judging that he who was without fault should throw the first stone; it teaches a great lesson.

For the Sufi who sees in every form the divine form, in every heart the divine shrine, to judge anyone, whatever be his position, his action,
his condition, is altogether against his religion; and in this way he develops the philosophy which he has first learnt intellectually.

Not blaming others is principally a question of self-restraint or self-control, of politeness, kindness, sympathy, and graciousness; of an
attitude of worship towards God, the Creator of all beings, and of realizing that all are His children, good or bad. If someone's child
happens to be plain in appearance, would it be polite to say before the parents, 'This child is plain'?

The Father and Mother of all beings is there, comprehending and knowing what is going on in every person's heart. He sees all faults and
merits before we do, and when we judge so readily it is before that Artist who has made everything, and not behind His back; it is in His
presence. If we realized this it would not be difficult to feel the personality of God everywhere.

There comes a time after we have continually practiced the virtue of not judging, when we see the reason behind every fault we notice in
anyone we meet. Then we become more tolerant, more forgiving. When a person who is ill makes a fuss by moaning and wailing, it
disturbs us at first. We say how wrong it is, how annoying, what a bad nature he has. But the understanding of the reason behind it, that it
is not his bad nature but the illness, will make us more tolerant; when we see no reason it makes us only severe with that person, but blind
to the light of God, blind to that forgiveness, that unique essence of God which can be found in the human heart.

The difference that exists between man's justice and God's justice can be seen in the following simile. When children are quarrelling over
their toys, they each have a reason. The one thinks a certain toy most attractive; why should he not possess it? The other says the toy was
given to him and why should he not keep it? Both have their reason and both are right. But the father's justice is different; the father knows
what is the nature of each child and what he wants to bring out in the nature of that child. That is why he gave the toys to the children, to
bring out something in their nature. The child does not know this and if older would have accused the father of ignoring his wishes. He
does not understand the justice of the father; he has to grow to another stage to do that. It is the same with the justice of God and man.
Man's justice is obscured by his preconceived ideas of favor and disfavor and by his learning, which is nothing compared to the knowledge
of God.

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Volume VIIIa_2_4

Renunciation
Will, Wish, and Desire

Part II

The Law of Attraction
Pairs of Opposites
Resist not Evil
Judging
Privilege of being Human
God Part and our Man Part
Man, the Seed of God
Evolution
Spiritual Circulation
Destiny and Free Will
Divine Impulse
The Law of Life
Manifestation and Perfection
Karma and Reincarnation

Part III

Life in the Hereafter
Meaning of the Resurrection
The Symbol of the Cross
Orpheus
The Mystery of Sleep
Consciousness
Conscience
The Gift of Eloquence
The Power of Silence
Holiness
The Ego
The Birth of the New Era
The Deeper Side of Life
Life's Mechanism
The Smiling Forehead
The Spell of Life
Selflessness
The Conservative Spirit
Character-building
Respect and Consideration
Graciousness
Overlooking
Conciliation
Optimism and Pessimism
Happiness
Vaccination and Inoculation
Marriage

Part IV

Love
The Heart
The Heart Quality

If one ever gets a glimpse of divine justice it is only by constantly believing in the justice of God in spite of all the proofs which seem to
contradict His justice. Judging by these one might come to the conclusion that there is no justice, that everything just works mechanically.
Ideas such as those of Karma and reincarnation may seem satisfactory, but the fact remains that they have their root in God who is behind
all. God could not be all-powerful if every individual were powerful enough to work out his own Karma. And even if everything were
working mechanically, there would still have to be an engineer; and is he subjected to his machine? If God is limited He can no more be
God. God is perfect in His justice, in His wisdom, in His power. But if we question the cause of all those happenings which do not seem to
us to be justified, we then come to another question: can a composer give a definite justification for every note that he has written in his
composition? He cannot. He can only say, 'It is a stream which has come from my heart. I have tried to keep to certain rules of
composition; but I am not concerned with every note. I am concerned with the effort by which the whole was produced. '

There is the law but there is also love; law is a habit and love is being; law has been created but love has never been created. So love is
predominant. As God is beyond the law, so love is above the law. Therefore, if we would find a solution to our ever-recurring question of
why it is so, it is not by the study of the law. The study of the law will only give an immense appetite; it will never bring satisfaction. If
there is anything that will bring satisfaction it is diving deep into love, and then we shall realize that there is nothing which is not just; we
shall never again say that anything is unjust. This is the point the wise reach, and they call it the culmination of wisdom.

There is a saying that God forgives more than He judges, but how do we know that God forgives? In the first place justice is born, and love
has never been born; it always has been and will always be. Justice is born of a certain sense in man, the sense of fairness; as this sense
matures it begins to seek for evenness, and what is not even it does not like. In order to develop this sense we need inspiration from all that
has existed before; justice is the outcome of what we see, but this is not so with love which is spontaneous and always present. As it is said
in the Bible, God is love; and therefore, while justice is God's nature, love is God's very being. He forgives because He is forgiveness
Himself; He judges because it is His nature to judge.

Justice comes from God's intelligence, and the expression of God's intelligence in this world of illusion is limited. When judging limited
things our intelligence becomes limited also; we are as limited as the objects before us. The greater the object, the greater becomes our
vision.

There is only one thing that is truly just, and that is to say, 'I must not do this. ' When one says this to another person one may be very
wrong. The mystic develops his mind in this manner, purifying it by pure thought, feeling, and action, free from all sense of separateness,
only following this one line of thought. Whatever differences in principles of what is right and wrong the Various religious faiths may
show, no two individuals will ever differ in this one natural principle: that every soul seeks after beauty, and that every virtue,
righteousness, good action, is nothing but a glimpse of beauty.

When once he has made this moral his own, the Sufi does not need to follow a particular belief or faith to restrict himself in 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. We are born with the tendency to admire it in every form, and we should not blind ourselves by
being dependent on one particular line of beauty.

Forgiveness does not judge; there is only the feeling of love, and therefore, whatever be the other's fault, once a person has forgiven, the
resulting happiness and joy are shared by both. Justice does not give that joy. The one who judges too much is unhappy himself, and he
makes the one whom he judges unhappy too. The one who forgives is happy; he does not keep any grudge in his heart; he makes his heart
pure and free from it. God's greatest attribute is forgivingness.

Man accuses God of having done many things wrong; it is often only out of respect and because of his reverent attitude that he says
nothing, but if he felt free he would make a thousand accusations. There is no one who could be accused so often and for so many things as
God. The reason is that it is our limited self which judges, though it is quite unable to understand.

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Volume VIIIa_2_4

The Tuning of the Heart (1)
The Tuning of the Heart (2)
Soul: Origin and Unfoldment
Unfoldment of the Soul
The Soul's Desire
Awakening of the Soul (1)
Awakening of the Soul (2)
Awakening of the Soul (3)
The Maturity of the Soul
The Dance of the Soul

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Volume VIIIa_2_5

The Sufi Message of Hazrat Inayat Khan

Volume VIIIa

Sufi Teachings

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Contents of Volume VIIIa:

Part I

History of the Sufis
Sufism
The Sufi's Aim
Spiritual Development
The Prophetic Tendency
Seeing
Self-discipline
Physical Control
Health
Harmony
Balance
Struggle and Resignation

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