COMPLETE WORKS OF PIR-O-MURSHID HAZRAT INAYAT KHAN ORIGINAL TEXTS : LECTURES ON SUFISM 1922 I: January-August

COMPLETE WORKS OF PIR-O-MURSHI D HAZRAT INAYAT KHAN

ORIGINAL TEXTS: LECTURES ON SUFISM 1922 I : January-Augus t

Source Editio n

4
East -West Publications
London/rhe Hague

Previous volumes in this series : Biography of Pir- o-Murshid Inayat Khan (1979) Complete Works of Pir- o-Murshid Hazrat Inayat Khan, Original Texts : Sayings, Part I (Gayan , Vadan , Nirtan, 1982, revised edition 1989) Sayings, Part II (Bowl of Saki, Aphorisms , unpublished sayings, etc . ; 1982 , rev . ed . 1989) Lectures on Sufism :

1923 I: January-June (1989) 1923 II: July-December (1989 )
Edited by Mrs . Munira van Voorst van Beest and Prof. Sharif Graham ; published by East-West Publications, Anna Paulownastraat 78, 2518 BJ The Hague, Netherlands, in collaboration with the Nekbakht Foundation .

©1990 by the Nekbakht Stichting
This book is copyrighted under the Berne Convention . Enquiries should be addressed to East-West Publications . No part of this book may be reproduced in any form, by print, by photoprint, microfilm or by any other means without written permission from the copyright holder .

ISBN 90-5340-007-9

ACKNOWLEDGEMENTS
The compilers wish to express their gratitude for the valuable contribution of several friends in the preparation of this book . The Editorial Committee, Dr . Rubab Monna and Shaikh-al-Mashaikh Mahmood Maheboob Khan, continued to give most constructive suggestions. Dr. Monna advised that a list of documents for each lecture appear at the beginning of the notes . Shaikh-al-Mashaikh Mahmood Khan gave many helpful suggestions for the introductory material and most carefully checked the Arabic and Urdu words in the Glossary . For the lessons on music, Dr . R . C. Mehta of Baroda, India, gave us the benefit of his musical expertise, and Murshid-Zade Hidayat Inayat Khan, son of Pir-o-Murshid Inayat Khan and a musician and composer himself, proposed some improvements of obvious defects in a few original texts .

Finally, Mr. Karim van Gils helped to find information relevant to the dates of certain lectures and continued his organizing work in the archives .

V

CONTENT S

Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi Explanation of Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxv
Date Page

Exaltation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 January . . . . . . 1
Re ligion . " I have not come to give a new law' . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 Janua ry . . . . . . 12 La Divinit6 de l'Art . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 January . . . . . . 19 Le Probleme Actuel du Monde . . . . . . . . . . . . . . . . . . 9 January . . . . . . 25

Le Voyage vers le But . . . . . . . . . . . . . . . . . . . . . . . . . 17 January . . . . . . 29 Universal Brotherhood of Humanity . . . . . . . . . . 2nd half Janua ry . . . . . . 33
The Intoxication of Life . . . . . . . . . . . . . . . . . . . 2nd half January . . . . . . 36

The Five Wishes of the Soul . . . . . . . . . . . . . . . 2nd half January . The Power of Silence. . . . . . . . . . . . . . . . . . . . . 2nd half January . The Greek Mysteries . . . . . . . . . . . . . . . . . . . . . . . . . . . . u .d. . . . . Beauty. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 February

. . . .

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. . . .

. . . .

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39 42 45 51

Les Superstitions , les habitudes , les mani6res . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 Februa ry . . . . . 54

" . . . si l'Ordre Soufi est une re ligion qui exclut . . ... . . . 22 February . . . . . 56 One question and answer . . . . . . . . . . . . . . . . . . . . . . . 22 February . . . . . 59 Le Message Sou fi (with questions and
answers ) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27 February . . . . . 60

Treaders of the Spiritual Path in the
East and West . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .February . . . . . 64

Purification of Mind (with questions and answers ) . . . . . . . . . . . . . . . . . . . . . . . . . . . .February/March . . . . . . . 67
"To an average person God. . ." . . . . . . . . . . . . .February / March . . . . . . . 7 1

Letter from Pir-o- Murshid. . . . . . . . . . . . . . . . . published March . . . . . . . 72 The Aim of Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 March . . . . . . . 73
Faith . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 April . . . . . . . . 80 Renunciation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 April . . . . . . . . 84 Sufism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . after 3 April . . . . . . . . 92 " . . .the spiritual app lication in our

daily life . . ." . . . . . . . . . . . . . . . . . . . . . . . . . . 1st half April . . . . . . . .101
To My Mureeds . . . . . . . . . . . . . . . . . . . . . . . . . .15 or 16 April . . . . . . . .105 Life, an Opportunity . . . . . . . . . . . . . . . . . . . . . . . . . . 27 April . . . . . . . . 107

vi The Dinivity of Art . "Very often people belonging . . :" . 28 April . . . . . . . .112 The Mysticism of Cyrano de Bergerac . . . . . . . . . . . . . 1 May . . . . . . . .118 The Mystery of Sleep . "When speaking on

the subject of sleep . . ." . . . . . . . . . . . . . . . . . . . . . . 2 May . . . . . . . .134 The Mystery of Sleep . " . . . While explaining differences . . ." . . . . . . . . . . . . . . . . . . . 2-4 May . . . . . . . .141 Purity of Life . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 May . . . . . . . .145
Deity and Divinity . . . . . . . . . . . . . . . . . . . . . . . . 9 or 10 May . . . . . . . .152 Prophecy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .12 May . . . . . . . .158 La Vision Mentale (with one question and an swer ) . . . . 16 May . . . . . . . .160 English translation of "La Visio n Mentale" of . . . . . . . . . . . . . . . . . . . . . . . . . . . 16 May . . . . . . . .163 La Vision Mentale . . . . . . . . . . . . . . . . . . . . . . . . . . . .19 May . . . . . . . .169 English translation of "La Visio n

Mentale" of . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 May . . . . . . . .17 1
Vision Mentale . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 May . . . . . . . .175 English translation of "Vision

Mentale" of. . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 May . . . . . . . .178 Kashf. "Every habit makes a line .. ." . . . . . . . . . . . . . 17- 20 May . . . . . . . .18 1 Insight . The Reproduction of the Mental Record . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . May . . . . . . . .184
Intuition . "A faculty which is mos t

developed. . ." . . . . . . . . . . . . . . . . . . . . . . . . . . . . .22 May . . . . . . . .187
"Our religion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 May . . . . . . . .19 1 The Horse-shoe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . u .d . . . . . . . . . 193

The Banshee . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .u .d . . . . . . . . . 196
Divinity of Art . "People often wonder . . . .. . . . . . . . . 25-27 May . . . . . . . .198 The Sufi Message . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6 June . . . . . . . 20 1

Insight . " In man's speech and action . . ." . . . . . . . . . . . . 8 June . . . . . . . 204 Symbology. " There is a symbolical picture . . ." . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 June . . . . . . . 206
Insight . " The modern psychologist . . . .. . . . . . . . . . . . . . 9 June . . . . . . . 208

Symbology. " The Chinese philosopher . . .. . . . . . . . . . . . 9 June . . . . . . . 210
Insight . "The activity of mind . . . .. . . . . . . . . . . . . . . . . . 10 June . . . . . . . 21 2

Symbology. " The most known symbo li c
figure of China . . ." . . . . . . . . . . . . . . . . . . . . . . . . . 10 June . . . . . . . 21 4 Insight . " What one dislikes in line ,

form. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 June . . . . . . . 21 6 Symbology . " There is a Chinese symbol . . ... . . . . . . . . . . . . June . . . . . . . 21 8
Insight . "When a person is thinking . . : . . . . . . . . . . . . . . 13 June . . . . . . . 220 Pasi Anfas . "It is by the vibrations caused by the breath . . 11 . . . . . . . . . . . . . . . . . . . . . . . Spring? . . . . . 222 .

vu

Pasi Anfas . "The breath of one person . . ." . . . . . . . . . . . Spring? . . . . . 224 Insight . "Mind is most capable . . ." . . . . . . . . . . . . . . . . 16 June . . . . . . . 226 Insight . "The world is a body. . . .. . . . . . . . . . . . . . . . . . 16 June . . . . . . . 229
Insight . "Actions such as a smile. . . . . . . . . . . . . . . . . . 17 June . . . . . . . 232

Insight . "There are two kinds of men . . ." . . . . . . . . . . . 17 June . . . . . . . 235 The Religion of Heart . . . . . . . . . . . . . . . . . . . . . . . . . 18 June . . . . . . . 238 The Smiling Forehead . . . . . . . . . . . . . . . . . . . . . . . . 18 June . . . . . 242
Takua Taharat . "The purity of the body. . . . . . . . . . . . 19 June . . . . . . . 246 Insight . "One can easily trace . . ." . . . . . . . . . . . . . . . . . 19 June . . . . . . . 249 Symbolism . "In the old scriptures . . . .. . . . . . . . . . . . . . . 20 June . . . . . . . 25 1

Insight . "As there is a shadow . . ." . . . . . . . . . . . . . . . . .20 June . . . . . . . 254
"Love for spiritism . . ." . . . . . . . . . . . . . . . . . . . . . . . . 20 June . . . . . . . 25 6 Symbology. "There is a story. . . that Prophe t

Mohammed . . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 June . . . . . . . 25 7 Insight . "There is a stage o f evolution. . ." . . . . . . . . . . . . . . . . . . . . . . . . . 21 or 22 June . . . . . . . 260 Symbology. Meraj, the Dream of the Prophet . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 June . . . . . . . 262
Insight . "The presence of man . . . .. . . . . . . . . . . . . . . . . 22 June . . . . . . . 265 Gatheka . The Mission of Sufism to the

World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23 June . . . . . . . 267 Insight . "Every soul radiates an influence . . .. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 June . . . . . . . 270
Moral Culture . "The manner of friendliness . . ." . . . . . . 26 June . . . . . . . 273 Moral Culture . Respect . . . . . . . . . . . . . . . . . . . . . . . . . 29 June . . . . . . . 276 Moral Culture . Adab . . . . . . . . . . . . . . . . . . . . . . . . . . .30 June . . . . . . . 28 1 A letter from Pir-o-Murshid . . . . . . . . . . . . . . . . . . . . .end June . . . . . . . 285

Breath . "As the mechanism of body. . ." . . . . . . . . . . . . 1 July . . . . . . . 287 Moral Culture . Respect . . . . . . . . . . . . . . . . . . . . . . . . . 1 July . . . . . . . 290
"It is the spirit . . .of all souls . . ." . . . . . . . . . . . . . . . . . . 2 July . . . . . . . 292

Moral Culture . Gheirat. . . . . . . . . . . . . . . . . . . . . . . The Path of Attainment . . . . . . . . . . . . . . . . . . . . . . . . Murshid's Address on July 5th to Mureeds . . . . . . . . . . Moral Culture . Khatir . . . . . . . . . . . . . . . . . . . . . . . . . . Tawaze' . Moral Culture . . . . . . . . . . . . . . . . . . . . . . . . .

3 July 5 July 5 July 6 July 6 July

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296 300 302 304 306

Tassawuf. Keeping Secret . . . . . . . . . . . . . . . . . . . . . . . 7 July . . . . . . . 308

Moral Culture . Heya . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 July . . . . . . . 312
"Composition is an art. . ." . . . . . . . . . . . . . . . . . . . . . . 7 July . . . . . . . 314

Breath. "On breath depends the capability . . ... . . . . . . . 8 July . . . . . . . 315 Modesty. Moral Culture . . . . . . . . . . . . . . . . . . . . . . . . 8 July . . . . . . . 318

viii
Holiness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 July Raga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 July "The raga of five notes . . ." . . . . . . . . . . . . . . . . . . . . 9 July Moral Culture . Inkasar . . . . . . . . . . . . . . . . . . . . . . . . 11 July Moral Culture . Selflessness . Inkasar. . . . . . . . . . . . . . . 12 July Symbology . Wine . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 July Pasi Anfas . " The importance of the breath. . ." . . . . . . . 15 July Moral Culture . Murawwat . . . . . . . . . . . . . . . . . . . . . . . 15 July "Five different sources can be traced . . ." . . . . . . . . . . . 15 July What the World Needs Today . . . . . . . . . . . . . . . . . . . 16 July Tassawuf. Piety. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 July "The fifth source which the raga s have come from . . ." . . . . . . . . . . . . . . . . . . . . . . 18 July Mind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .20 July Hindia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 July "The mystics have found a relation . . . . . . . . . . . . . . . 20 July Endurance . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 July Sufism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .23 July The Thought an d the Breath . . . . . . . . . . . . . . . . . . . . 25 July Tassawuf. " The spirit of feeling is lost . . . . . . . . . . . . . 25 July Suluk . Five Characteristics that the Su fi develops . . ." . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26 July "The purity of mind requires . . . . . . . . . . . . . . . . . . . .27 July
"There are stories told of Krishna . . .

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320 325 327 328 333 336 339 342 345 347 350

"In Indian music the octave . . :" . . . . . . . . . . . . . . . . . . 11 July . . . . . . . 332

. . . . . . . 353 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 357 360 36 1 362 366 368 371

Tassawuf. Spirituality . . . . . . . . . . . . . . . . . . . . . .18 or 19 July . . . . . . . 354

. . . . . . . 373 . . . . . . . 375

. . . . . . . . . . . . . 27 July . . . . . . . 37 8

"The question naturally arises. . . those in life who act differently . . ." . . . . . . . . . . . . . . . . . . . 27 July . . . . . . . 379
Evening Class . "The question arises . . .when

one is tied to another in business . . ." . . . . . . . . . . . 27 July . . . . . . . 381 Purification. Memory. . . . . . . . . . . . . . . . . . . . . . . . . . 28 July . . . . . . . 383
"This shows that the Indian music . . ." . . . . . . . . . . . . . 28 July . . . . . . . 385

"In speaking on the harmony of music . . ." . . . . . . . . . . 29 July . . . . . . . 386
"The various characters of human nature . . ." . . . . . . . 29 July . . . . . . . 388 "There are two different points of view. . . 11 . . . . . . . . . . 30 July . . . . . . . 391

The Message . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .30 July . . . . . . . 395
Attitude . "Attitude is the principal thing . . . . . . . . . . . 31 July . . . . . . . 398

Attitude : '-'There is a well-known saying in
Hindustani . . ." . . . . . . . . . . . . . . . . . . . . . . . . . . . 31 July . . . . . . . 401

ix Sympathy . . . . . . . . . . . . . . . . . . . . . . . . . Evening Class . "The influence of th e spirit. . ." . . . . . . . . .. . . . . . . . . . . . . Symbology. "In the Sufi literature. . :" . . . . "Indian music, which is called sangita . . . .
Evening Prayers . "There are two things . . .

. . . . . . . . . .1 August . . . . . . . 404 . . . . . . . . . . 1 August . . . . . . .407 . . . . . . . . . 2 August . . . . . . .409 . . . . . . . . . . 2 August . . . . . . .411
. . . . . . . . . 2 August. . . . . . . 412

Evening Class . "In what manner love an d devotion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 August. . . . . . . 415 Takua Taharat . "Purity of mind . . ." . . . . . . . . . . . . . . . 4 August. . . . . . . 41 7

Evening Class . "Often a question has been asked . . ." . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 August. . . . . . . 420
One question and answer . . . . . . . . . . . . . . . . . . . .4 or 5 August . . . . . . . 423 "The arrangement of the notes . . :" . . . . . . . . . . . . . . . 5 August . . . . . . . 424

Evening Class . Our Work in the Line o f Brotherhood . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 August . . . . . . . 426
" . . .whether a certain religion i s an important . . ." . . . . . . . . . . . . . . . . . . . . . . . . . . 6 August . . . . . . . 428 Optimism and Pessimism . . . . . . . . . . . . . . . . . . . . . . . 6 August . . . . . . . 432 "Where the principal thing to attai n

happiness . . ." . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 August . . . . . . . 437 "Very often at the sight of inharmony.. . . . . . . . . . . . . 7 August . . . . . . . 441
"The Indian musicians have always . . ." . . . . . . . . . . . . 7 August . . . . . . . 442 "Wherever a person goes, there he takes his influence. . :' . . . . . . . . . . . . . . . . . . . . . . . . . . 7 August . . . . . . . 444

"When talking about optimism an d
pessimism . . ." . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 August . . . . . . . 446 "I wish to speak . . .on . . .the word sin. . . . . . . . . . . . . 8 August . . . . . . . 448 9 August . . . . . . . 454 Tassawuf. "Anything that weighs . . ." . . . . . . . . . . . . . . 9 August . . . . . . . 45 1 "There were customs . . ." . . . . . . . . . . . . . . . . . . . . . .

"What method does the Sufi consider .' . .?" . . . . . . . . . . 9 August . . . . . . . 457 The Secret of Inspiration . . . . . . . . . . . . . . . . . . . . . . . 10 August . . . . . . . 460
"Every mind has its particular standard. . :' . . . . . . . . . 11 August . . . . . . . 462

Tassawuf. "There are three things whic h those who follow the inner cult. . ." . . . . . . . . . . . . 11 August . . . . . . . 465
Music . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 August . . . . . . . 466

"The question . . .whether life gives more
sorrow or joy . . ." . . . . . . . . . . . . . . . . . . . . . . . . . .12 August . . . . . . . 469 "Before the service will commence . . ." . . . . . . . . . . . . 13 August . . . . . . . 47 1 Present Need of the World . . . . . . . . . . . . . . . . . . . . . 13 August . . . . . . . 473 Some of Murshid's answers to questions (2) . . . . . . . . . 14 August . . . . . . . 479 Answers to questions (3) . . . . . . . . . . . . . . . . . . . . . . . 14 August . . . . . . . 482

x

Evening Class . "Everything has its time . . ." . . . . . . . . . 14 August . . . . . . .485 Takua Taharat . "The action of every illness. . :" . . . . . . 15 August . . . . . . .487
"There are two aspects of life . . . Zat and Sifat . . ." . . . .16 August . . . . . . .489 Tassawuf. Responsiveness . . . . . . . . . . . . . . . . . . . . . . 17 August . . . . . . .49 1

The Mystery of the Pyramid . . . . . . . . . . . . . . . . . . . . .18 August . . . . . . .49 2
Nakshi Bandi 11 .9 . "There is an old Hindu belief . . ." . . 18 August . . . . . . .49 3 The Prophet . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 August. . . . . . .496 Etekad, Rasm u Ravaj . "India, the country of mysticism . . ." . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 August. . . . . . . 49 9

"Does happiness depend on th e
conditions . . .?" . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 August. . . . . . . 50 2

Suluk . The Good Nature against Life in th e World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 August. . . . . . . 505
Takua Taharat . "All that exists lives on

its own element . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 August. . . . . . .50 7 "There are three stages of action . . ." . . . . . . . . . . . . . . 21 August . . . . . . .509
The Message. The Way How the Wise Mak e

Life in the World . . . . . . . . . . . . . . . . . . . . . . . . . . 22 August. . . . . . .511
Symbology. "The Persian poets. . . th e subject of the glance . . ." . . . . . . . . . . . . . . . . . . . . 22 August. . . . . . .51 4

Breath . "It is by the power of breath . . ." . . . . . . . . . . . 23 August. . . . . . .516
"There are three octaves . . :" . . . . . . . . . . . . . . . . . . . . . . August . . . . . . .51 8

The Message. "There are seven grades . . ." . . . . . . . . . 24 August . . . . . . .519
Takua Taharat . "The best way of keeping th e mind free . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 August . . . . . . . 521 Append ix A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 525

Append ix B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53 9 Glossary of Foreign Words . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 553
List of Persons , Places and Works . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 577 Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .592

the reporting is fragmentary and often difficult to read . No new translations into English are presented here. Musee Guimet.Ile H .lle Hulot's. as that would be too much a matter of opinion. Lefebvre . In M. in the West he only lectured in English).lle Lefebvre's copied text is presented rather than M .lle Lefebvre's handwriting a large number of lectures exist in French. A single copybook containing the original texts of eleven lectures in M . she made fair copies of the French later. The translation most often was written down by two French mureeds. which have already appeared .lle Hulot's handwriting is in the Archives . Background Information on Lectures In the beginning of 1922 Pir-o-Murshid Inayat Khan and his family were living in a house at Wissous. M . it may not always have been easy to find an English-speaking person able . such as the Societe Geographique. Hulot and M . where the English text was . In some cases. a village south of Paris. Rather. In most cases M .to report the lectures . while the audience was mainly French people who spoke hardly any English. correcting and improving what she had taken down . Most of her originals. Since Pir-o-Murshid Inayat Khan did not speak French well enough to lecture in that language (in fact. as the latter is too fragmentary and sometimes impossible to read . and in such cases the French is presented here as the closest record we have to what was spoken . We now move backward in time to the material from 1922. Loge des Francsmacons. Because of the haste with which they were written down. have not reached the Archives. Naturally the person doing the translation into French could not at the same time write down the English . this first one beginning with January and extending through the end of August . Since Sherifa Goodenough and Sakina Furnee were both in Geneva at the Sufi Headquarters during the first months of 1922. but few among them represent what she took down while listening to the lecture . The lectures he gave in Paris in January and February took place in public halls. which will also require two volumes. In any case. which started with two volumes covering 1923. sentence by sentence.lle C. there are a number of instances where we have no English original. preparing lessons and lectures to be sent out to Sufi centres (see below under Gathas). while lessons on Sufism for students were given at private homes .xa PREFACE This volume continues the publication of the lectures of Pir-o-Murshid Inayat Khan. by someone speaking both languages .lle Hulot's . if they still exist. and the French texts we do have are somewhat farther from the original than M . a simultaneous translation was given.

Pir-o-Murshid had already arranged for the family's move there. Cloud'. Ste . only the name Suresnes will be. he continued to give lessons for his students at private homes. the exact location is not known ) until the opening of the Summer School on the 16th of June at Suresnes. From this period we have four lectures with originals in longhand English . Loge des Francsmacons ) 1 . He passed the last week of March at Wissous for the last time .22 : 1 . from which we have but a single lecture .1 . from which but a single lecture has come down to us.used from here on . where his family had taken up residence in the mansion since known as "Fazal Manzil" (House of Blessing) . Since these early translations often formed the basis for editing and distribution of the talk in English. it was to Suresnes. He continued to lecture an d give lessons in Paris (or Suresnes . A very brief trip to Belgium. . Geographique. a near western suburb of Paris. On the 18th of January.22 . we find in the Archives an early retranslation into English. When he returned to Paris. Pir-o-Murshid Inayat Khan left for Belgium. and when he returned after a tour of six weeks through the Netherlands and England. by Fazal Mai Egeling. A large house had been put at the disposal of the family at St . late in May . Lectures in Paris (Musee Guimet. Later transferred to the neighbouring municipality of Suresnes .xii also recorded. the reporter missed something and filled it in from the oral translation into French which followed each sentence .8 .31 . Switzerland. In the Netherlands. From the 26th of April to the 12th of May he lectured in England. during the first half of April. indicating that even then no English original existed . and once again we often must present French basic texts . in the Val d'Or area. of which four are known to have been taken down . out of the eleven known to have been given. a Dutch mureed who had met Pir-o-Murshid at Lausanne. 20 January : Wissous . completed the Pir-o-Murshid 's travels during the period covered by this volume . In some cases. On the eighth of March he made a trip of about two weeks to Switzerland. and seven of those lectures. where he stayed for about ten days . the notes include a very literal translation in order to complete the English . we present them here following the French . in 1921 . Itinerary 1 . however. to avoid confusion. Pir-o-Murshid delivered several lectures and talks.ca. in such cases. have survived (including an extensive discourse based on the play Cyrano de Bergerac) .

in order to show that these two parts made one word . Very soon Sakina began to record all the articles . The original texts in the present edition have been rendered in the same way. Lectures in Vevey. But this did not prove satisfactory when she came to transcribe the lectures. During the winter and spring she had mastered Pont's shorthand system. 16 June .ca . Lectures in Leeds. Tour de Peilz Last week of March: Wissous . After she was initiated in 1921. since words may have different meanings depending on the presence or absence of the article . Even foreign words. then crossed out. Little by little she introduced also some practical ways of indicating special situations . unknown to her. Beginning June : Suresnes. ca . Pir-o-Murshid asked Sakina Furnee (in later years renamed "Nekbakht" by Pir-o-Murshid) to learn shorthand . 1 . Another indication that she was a beginner at shorthand is that at this early stage she did not always remember the abbreviations available in Pont's system . Geneva. she would take down phonetically. When Pir-o-Murshid corrected himself while speaking.12 May: England . 20 March : Switzerland. she would put a word in parentheses when it consisted of two separate abbreviation-signs in shorthand. in the shorthand we find first what was said first. followed by what he said instead . we enter a new era as far as the accurate reporting of the words of Pir-o-Murshid Inayat Khan is concerned. She was very accurate in taking down the spoken word just as she heard it.8 March : Wissous . As Sakina's "reportings" (see Explanation of . At first she simply followed the rules for the system she was using. London. Brighton and Southampton 14 .xiii Last part January: Belgium . Lectures at Brussels and elsewhere. which often allows us to discern how Piro-Murshid pronounced these words .27 May: Brussels ( short visit) . 10 days . for example. Lectures in Paris 8 .31 August : Suresnes Summer Schoo l With the opening of this first Summer School at Suresnes (one had been held the year before at Wissous). and beginning on June 16th she took down the Pir-o-Murshid's lectures as he spoke them . often omitting the articles . 26 April .24 May: Suresnes . Lectures in Paris 25 .17 April : Netherlands . February .

xiv Abbreviations) were clearly the most exact record of what had been said. do not mind . as parts of books." "Do not change my word. Later the texts were often re-edited. and therefore needed a copy of each lecture without delay. London and The Hague) as the Biography of Pir-o-Murshid Inayat Khan . to result in a revision more readily understandable to a wider public . However. In cases where the Pir-o-Murshid corrected himself. Even so. Much of it the Pir-o-Murshid dictated in the third person. they will always be valued as the antique . When they are interpreted they seem clothed in clothes which don't belong to them . June 16th to August 24th. This provides an excellent opportunity to present the texts of Pir-o-Murshid Inayat Khan's lectures exactly as they were spoken . let it be my own language . mainly by Sherifa Goodenough. in most cases asked Sakina to dictate from her shorthand while she (Sherifa Goodenough) took it down in longhand . form or phrase unless it is most necessary . Most of the materials in this present volume (almost two-thirds) come from the period of the Summer School. sometimes drastically . carefully avoid all changes which can be avoided. who had begun editing Pir-o-Murshid's words in London during the First World War . Sakina would dictate both the word(s) first said and then the replacement(s) . which is as essential to the Message as the perfume in the rose . which he did in private meetings with her as time permitted . These same lectures were later edited and presented in various forms : as papers for private circulation among Sufi Centres (already becoming numerous and widespread in 1922)." . it will be as saving my life . If the form in which I give my teaching seems to you not as correct as it ought to be from a literary point of view. clarifying his feelings on the subject. Sherifa Goodenough. such as: "If you will preserve my words as I have spoken. as though speaking of someone else. otherwise you might lose the sense of my teaching. " "To express my ideas fully my own words are necessary . Many may wonder if it was the desire of Pir-o-Murshid Inayat Khan to have his oral addresses edited. There will come a time when there will be a search for my own words . and this first part of the book is known as the Biography . In the process they were always edited. A substantial portion of this book was dictated during 1922. who had been given the task of preparing these lectures for publication. as magazine articles. It was finally published in 1979 (East-West Publications. Just now if my words are not accepted as the current coin. and most of those lectures come down to us in Sakina's shorthand . Another use to which Pir-o-Murshid Inayat Khan put Sakina's shorthand skills was in the dictation of his autobiography. we do have a number of statements on the subject from the Pir-o-Murshid himself. or for initial multiplication and distribution among mureeds.

these will appear in the volume 1922 II . and so she wrote down what she heard. A complete text of the lecture The Spiritual Application in our Daily . also mentioning differences in other versions from old documents in the Archives (many of which had already begun to deteriorate). Later she copied these twelve dated lessons into her copybook. mostly by mail. the younger son of Pir-o-Murshid Inayat Khan. Harmony and Beauty. since the creation of these books was originally the inspiration of Sakina Furnde when she saw how far the texts. Pir-o-Murshid's many vina recitals in London. Mahtab van Hogendorp. as music to Pir-o-Murshid had been his primary means of delivering his Message of Love. This was his subtle way of offering the deepest esoteric knowledge to those who were ready to receive it . playing. who sometimes travelled with him. learn shorthand as well . and founded the Nekbakht Foundation partly for this purpose . with Sirdar van Tuyll. " From these and other statements the intention of the Pir-o-Murshid in arranging for these shorthand records of his teaching becomes clear . however. therefore.in Sanskrit. later in life. The publication of the Complete Works continues the work she initiated . and dancing) . presented as Pir-o-Murshid Inayat Khan's. She conducted lengthy discussions. Vadan. who is a musician. has been requested to add a few corrections and some suggestions for a better understanding. at whose home in Switzerland the Pir-o-Murshid had been warmly received . This also is the reason behind the musical form of his teaching in the Gayan. (The lessons continued in Switzerland later in the year . Hindi or Persian -. Hidayat Inayat Khan. and elsewhere. concerning the restoration of the texts to what had been said originally. sometimes the words are beyond recognition . in fact. but simultaneously from scientific and mystical points of view. In between the lectures in July and August a series of twelve short lessons on Indian music was given privately to Lakmd. which still occurred in 1922. Paris. you might drown the sense which is the very life of the Message . Do not. In a sense these shorthand records may be said to have given the impulse to the project of assembling the present edition of Complete Works. She wrote down what Pir-o-Murshid dictated to her . the young daughter of a mureed. by that time she could no longer read perfectly. try to put my teachings into a better English. an d Nirtan (meaning: singing. In the preparation of this material for publication. he later had Kismet Stam. In fact. which. for in trying to do so.) Music here was not explained just technically. were also conceived as a means of spiritual teaching .were of course unknown to Lakme. Musical terms -. for this reason she undertook to make a whole new transcription of her shorthand.xv "I have my own English in which I can best express my feelings . She also expressed the hope that the exact words of Pir-o-Murshid Inayat Khan would be published. deviated from her own shorthand reportings. now in the Biographical Department . another secretary.

and re-compose the lecture . on 1st April.the Secretary reads a paper written by Murshid on the subject of the class. there are only sentences or paragraphs of the lecture. given by Pir-o-Murshid to Sirdar. and Sherifa Goodenough was designated by the Pir-o-Murshid to put these together . and some for initiates . Ori The idea of having a regular series of lessons originated in London in the early days of the formation of a Sufi organisation. and after that he had to fill in the blanks after what Pir-o-Murshid had written in his notebook. written down and numbered by Pir-oMurshid himself in one of Sirdar van Tuyll's copybooks . The very earliest publications. in addition to classes for initiates (also given in regular series). which took place during the First World War . Therefore. for example The Sufi magazine of February. in 1918-1919 and in 1919-1920. Gatha s A very substantial number of the talks of Pir-o-Murshid Inayat Khan presented in this volume later were incorporated into a series of lessons for initiates in the Sufi Order . Then questions were asked and he answered them . If that assumption is right. Unfortunately this "completed" lecture by Sirdar has not been found . and finally. given at The Hague.xv i Life". some for the public. thus ten lessons on each subject) and that the courses continued for three years . Sirdar must have been told to listen to the lecture with full concentration instead of reporting it or making annotations. all conducted by Pir-o-Murshid Inayat Khan himself . does not exist . Netherlands. From a most interesting letter written (at the Pir-o-Murshid's direction) by Sherifa Goodenough to Murshida Rabia Martin in San Francisco on 20 August 1918. These classes became more numerous in the following years. From the classes given in 1917-1918. All those present wrote down what the Pir-o-Murshid said. announce "Sufi classes". 1915. . some for members. the three series of ten . . Sherifa Goodenough also mentions that when "Murshid is away on a lecture tour . After each sentence an open space was left . from the need to supply centres outside London with teaching materials that the written sets of papers originated. from October 1917 on. and in the branches in the same way the Secretary reads a paper and the others write it down . or in training for preparing sermons for the Universal Worship . we learn that classes were held for ten months of the year (once a month. no doubt. This may have been a practice. a series of classes on nine subjects was held monthly." It was. in memory training. these are known as Gathas . some general remarks about the formation and character of this series and its relationship to the talks as originally given are due here .

having been prevented by disturbances in Turkistan) . Sufi Centres' Requi rements . Besides. where. and later through Italy.Murshid ' s lectures and lessons already given and available to her. and Shabaz Best in London sometimes took down his words in shorthand) . Everywhere he went to lecture he left behind a group of people. he tirelessly went on travelling. first through France. that Sakina Furnee began to take down in longh and what Sherifa Goodenough dictated to her from Pir-o . there naturally was a strong desire on the part of these growing centres for teaching to give to the many persons interested . of thirteen subjects. Of course the Gitas were available . only seven have continued to be used in Sufi centres ) . Never again did he stay in one place for three years to give regular classes . as mentioned above. and by the end of 1920 an d during 1921 mostly worked at the International Headquarters. 1914. Groups formed which eventually became Sufi centres . Since at that time very little of Pir-o-Murshid's teaching had been published . . it became apparent that a new series of teachings was needed. She had also by this time left England . of course) . which meant he would speak slowly enough for his words to be taken down in longhand (though even in this early period. Shabaz Mitchell in Southampton. as in Bhagavad Gita . which means "songs". later call ed "Gathas" . In any case. These became known as the Gitas. some of whom had taken initiation . Scandinavia. and others were not circulated ( of the thirteen subjects. Dr . but some of those had already been set aside for eventual publication . were assembled (with some irregularities. However.xvi i papers each. When the war was over and the situation had settled down enough for the Pir-o-Murshid to travel again. for the first time since his departure in 1910 (his intended return there from Moscow in May. interested in his teachings . they acquired permanent quarters in the spring of 1922 . and finally to India (in 1926). those papers represented the Pir -o-Murshid's teaching of an earlier period . and Sherifa Goodenough set to work to assemble it from the by then already large store of addresses given . In the years 1920-1923. the United States. It was there also. Holland and Belgium. Gruner in Leeds. The opportunity for the Pir-o-Murshid to give classes on a monthly basis for three years' running was due to the war and the impossibility of travel outside the British Isles . The availability of a fairly exact transcript of what he had said was due to the practice of having all those present record the text. m any new subjects were being systematically discussed which had not appeared before. estab lished in Geneva . In 1920 he moved his family to France. Germany. he began on the Continent and eventually returned twice to the United States as well . in order to make them into a series.

Symbology.me Lafitte in Paris who passed on the material to Sherifa Goodenough in Geneva. which she took from talks in July of 1923 (after the -Pir-o=Murshid returned from his lecture tour in America in the spring of 1923) . Throughout 1921 and the spring of 1922.and about half from 1923-25 . where she says. Besides a number of lectures from 1921. Holland and Belgium . . 1920 and earlier years .xvii i Gitas and Gathas. Series I . But the lessons have not yet been given for the second month. England. for possible inclusion in the new series. and thus needing re-translation into English . "Breath. but as the teaching of the Sufi Message in general . (1921 and spring 1922) was lecturing in Paris. This third series of Gathas included also material given by Pir-o-Murshid as late as November. It was M . In March of 1922 Pir-oMurshid appointed Sakina as Sherifa Goodenough's assistant for one year. So.a substantial number from lectures given during the Summer School 1922 was incorporated-. the Gathas were assembled and prepared by Sherifa Goodenough from teachings given by Pir-o-Murshid at different times. still survive . -. Often the material was sent in French. and some letters urging that material be sent at once. The longest he would stay in one place was the two and one half months of the Summer School at Suresnes . Sherifa Goodenough's original idea was that Pir-o-Murshid Inayat Khan would systematically give monthly lectures on various subjects. Sherifa Goodenough always requested transcripts of his lessons and lectures as soon as possible after these had been given. . and Takua Taharat number 1 are all there . meanwhile. for the second month these three . not as courses. about half of which comes from 1921-22. since his life increasingly became one of constant travel . The Pir-o-Murshid." But it was no longer possible for Pir-o-Murshid to give his teachings on such a schedule. taken from the simultaneous translation. 1925 . Composition of the New Series. most of what became the second series of Gathas comes from spring 1922 and from the Summer School of 1922 . namely Number 2. The first month is complete . We find that most of the teachings which became the Gathas of the first series come from 1921. though it was actually only teachings given in Paris at that time which were eventually included . Then she turned to series III. many of the teachings included in the first series of Gathas were assembled in Geneva. Germany. It took this long to complete the third series partially because Sherifa Goodenough's time was taken . But Sherifa Goodenough needed a few more papers to complete series II.have yet to be given . while the Gitas had been given by Pir-o-Murshid as ten courses on different subjects. to help her with this work. This we see clearly in a letter she wrote to Pir-o-Murshid in April 1921. as he had done in London earlier .

we can see that he was aware of series of teachings which were being assembled. when titles were often added later by mureeds. The role of Sherifa Goodenough in the formation of the series of Gathas cannot be too strongly emphasized . Titles . but found many of these categories no longer appropriate . the form in which they have been handed down in Su fi circles is the work of Sherifa Goodenough . contrary to what happened in previous years. and from the fact that Sakina took them down in shorthand. a talk of the Pir-o . and desired to contribute directly to that process . which received their official names and the English rendering from him as well . Working papers from Sherifa Goodenough which have survived indicate that she originally thought in terms of the categories already established for the Gitas. but was there translated as "Occultism") . With the Summer School of 1923. Naturally Sherifa Goodenough must have discussed these categories with Pir-o-Murshid Inayat Khan. because of the rapid growth of the movement . and later added two more . "Takua Taharat". and is used in the . it can be seen that he actually said these titles . Thus he often calls a talk "Insight". her product cannot be presumed to have fulfilled the Pir-o-Murshid's intention at every point . She first devised five subjects. Nevertheless. Sakina sometimes wrote them out in longhand as well . Still later Kashf-Insight was substituted for Ryazat-Esotericism (Kashf existed earlier as a category of Gitas. because of length.. "Symbology". Sometimes. Sometimes an entire Gatha is put together from the Pir -o-Murshid' s answers to questions given after lectures on various subjects at different times . It was the work of Sherifa Goodenough to see that things came out in such order . Pir-oMurshid focussed his attention clearly on lecture-series designed to be made into books . and Names of Categories for Gathas . Needless to say. With foreign words like "Talhua Taharat". however.xi x up preparing books for publication . Although the teachings all originate with Piro-Murshid Inayat Kh an himself. so that there would be exactly ten papers on each of seven subjects in three series of approximately equal length . etc . part of the work had to be delegated to his helpers and had to be done by them independently . From the titles Pir-o-Murshid frequently gave to his talks in 1922. The Indo-Iranian word was applied to the teachings of the Persian prophet Zarathushtra. a work which she fulfilled conscientiously . Pir-o-Murshid Inayat Khan did not give his teachings in 210 precisely equal units . She had the need to make the teachings come out more or less even . From the records that survive it is not possible to determine exactly when the title Gatha was applied to the entire series .Murshid is divided by her into two or more Gatha lessons .

It was only after the imposition of much greater regularisation in the interest of the nascent organization as a whole in late 1923 and especially in autumn. was reversed. although he always promoted publication of his words and had a wider audience in mind . and at the same time was published in a book or a magazine . a Gita. they were not to be copied or shared . a Gatha. Often a lecture was made into a Gatheka. Gathekas. the Pir-o-Murshid's original practice at the time his audience consisted of small groups. to be sent out to the centres . that the teachings in these series came to be regarded as restricted only to mureeds of some particular rank . and mostly from those lectures which later have been classified into series of Gitas. At this time the grades of initiation had not yet been established. that did not mean it was not to be used for some other purpose as well . A considerable number of sayings. In that way the essence of those teachings could reach a much larger public . Even at the lectures themselves. and so there was no equivalency between a certain set of papers and a certain initiation in the Sufi Order. from 1923 on only the appointed secretaries were permitted to take down what the Pir-o-Murshid said. . (The Gathas were published in 1982 by Servire in the Netherlands . indeed sacred. Pir-o-Murshid remarked already in January of 1924 that the Gathas. 1924. Sangathas and Sangitas .Xc Zoroastrian tradition to indicate those parts of the Avesta which come from the prophet himself. his vision of the Sufi Message encompassed this much wider audience . persons who had not been initiated in the Order were equally permitted to attend . The original intention behind drawing up the Gathas was to have something definite. lest inaccurately reported words should be handed on without any control. have been taken by Sherifa Goodenough from lectures given during 1922 . In fact. as the numbers of his hearers had grown. then becoming a privilege of the initiated. And even then. a Sangatha or Sangita. a selection of Sufi items. in the case of the Summer School. Gathas. Even though he sometimes gave classes for particular groups of mureeds. and no one was allowed to take notes at the classes . Gita) .) It is also important to understand that even though material was incorporated into these papers which later was restricted to initiates. To emphasize this. or special mureeds' classes. of having all those present write down the text. In general. would someday "be given to a much larger population" . Initiates needed to learn the feeling that the teachings they were receiving were most precious. It was not so much the material itself that was restricted as the use to which it was put . published in the Gayan (1923). In Sanskrit and Old Persian it means song (cf. Intended Use of Gathas and Other Teachings . it may be said that much of Pir-o-Murshid's attention in 1922 was focussed on providing teachings for use in Sufi Centres. Of course those who heard the teachings were those who came to the lectures .

. while Sakina's choices in the revision of the text always inclined toward what was said by Pir-oMurshid. the work of comparison done in the preparation of these books . which to her was more important than the correctness or refinement of the English . she did not write the original word(s) in the margin. therefore. 2 . however. An abbreviated title is assigned to each document. The numbers in the text indicating the notes have been repeated in the following instances : 1 . All differences from this text in other early documents. When the note refers to a set of words rather than just one . this indicates a text identical to the basic text . and often. at the same time. Although this list does not cover all the lectures. Where one or more of the listed documents is not cited in the notes. Many Headquarters' stencils are found in the Archives. apparently indicating that she accepted the change . There exists an extensive errata list on which Sirdar van Tuyll and Sakina Furnee exchanged comments as to the revisions which had been made in the texts . on which Sakina noted the differences as compared to her shorthand reporting. along with specific information about each document for this particular lecture. later stencils show a return to something closer to the original reporting . and a complete list of the documents compared. writing the original words in the margin . In many cases. In certain cases. and therefore entirely relevant to. however. appears before the beginning of the notes . the basic text is the one closest to the actual words of Piro-Murshid Inayat Khan. it is the only more recent document (dating from the 1950's) which is mentioned in the notes. were considered by Sakina Furnee to be incorrect . the oldest one available . chronologically these old stencils were nearer to the original than later Headquarters' stencils and sometimes they show originally spoken words which were lost in later edited copies of the lecture . since the work they were doing then is so similar to. But on the whole. When the same information applies in more than one place . are indicated in the notes . different typewritten copies and stencils were prepared at International Headquarters in Geneva for distribution among mureeds . the earliest Headquarters' stencils (in earlier years called "cyclostyled copies") show very extensive editing.xxi Notes After Lectures For each entry. Over the course of years. In many instances Sirdar suggested accepting editorial changes made by Sherifa Goodenough. up to and including first publication (if any).

. "Adab " Gitas: Sadhana : The Path of Attainment. Sangathas and Sangitas) with the original. Gitas. under the first few words of the lecture. chapter III "Following the Message" Gathas : Suluk . . Gathekas. Series II no. 3 . the first few words have sometimes been added . Besides the convenience of being able to compare the texts published in book form or multiplied in the form of classified series (Gathas. A few examples follow hereunder : The Unity of Religious Ideals. 8 Aug . this Appendix may be helpful in finding the title (or if no title was given.Morals Series III no . "Respect" 29 Jun e "The Manner of Friendliness". put in quotation marks ." 21 Aug .xxii Table of Contents In the Table of Contents the lectures have been listed under the title which appears on the basic text (which is the document indicated in the upper right-hand corner). First Edition (1929) Part VI . In several cases the title was changed at International Headquarters in documents prepared for use in the Centres. the first few words of the lecture) of the corresponding lecture . So many lectures bear the same title. The Message. these later titles can be found by consulting Appendix A . and one was added later by those using the lecture in their Sufi Centre . that in order to distinguish them. . _ "When talking about optimism and pessimism . or in the absence of a title. Series II no. Very often a lecture was given without a title. 2 : Complete Works of Pir-o-Murshid Hazrat Inayat Khan : Original Texts _ "There are three stages of action. Appendix A . 2. As far as books and classified series of lectures are concerned. _ "Moral Culture" . and the chapter headings in the books in which the documents were published also show changes . .

etc mentioned in the lectures in this volume. in some instances an immediate understanding of a term is so essential to understanding the statement. Prof . Then the main part of these problematic terms has been submitted to an expert on the matter. a short explanation has been given. The spelling of Indian words in the series of lessons on Indian music published in this volume.Explanation of Abbreviations This list which follows the Preface offers the general meaning of each abbreviation. Day (1891) and The Music of India by H . which often were terms unknown to her-. Popley (1966) . mentioned in this volume. may prove useful for . who was found willing to check these terms and to give an explanation of each term or to correct the explanation already given . Editor of the Journal of the Indian Musicological Society at Baroda. Index The extensive analytical index at the end of the book.but had to be corrected in order to make sense . names of works. some more information on each of these persons has been added. geographical names. following the Glossary .C . persons. This was done with the help of some standard works on Indian music : The Music and Musical Instruments of Southern India and the Deccan by C . Glossary Even though explanations of foreign terms are generally given only in the glossary. India. Places and Work s Of the names of deities . that a brief explanation has been included in the notes. R . . R . whereas the list of Documents with each lecture indicates the specific meaning for that particular lecture.. peoples. List of Persons. Mehta. does not always correspond to that in Lakme van Hogendorp's handwritten copy --a text taken down from dictation as she heard the words. In this way it has been possible to reconstruct often incomprehensible words to what was most likely said by Piro-Murshid Inayat Khan . which is not easily to be found elsewhere . To the explanation of abbreviated names of mureeds. A .

Where "compiler" is mentioned in the book. it refers to one or the other of the staff members of the Nekbakht Foundation. the objects of this book.to make the earliest source materials of Pir-o-Murshid Inayat Khan's words available to scholars.to serve as the basis of future publications and translations. rue de la Tuilerie 92150 Suresnes. . Munira van Voorst van Beest Sharif Graham Staff Members of the Foundation Nekbakht Stichting 34. for preparing sermons in the Universal Worship and lectures. researchers. In conclusion.to safeguard for posterity the teachings of Pir-o-Murshid Inayat Khan gathered in the Biographical Department . as well as for scholarly purposes in general .xxiv private study. students and the many persons interested today in finding the sources of authentic spirituality . Franc e 1989 . . may be summed up as threefold : . and indeed of the whole series.

London and The Hague . copy. probably in 1921 . . .) collection of Sufi papers and books . A .archives in the Sufi Centre.a preparation by Sherifa Goodenough of the text for publication in bookform .book. century (List of Persons. B . bk . an independent body set up by Piro-Murshid Inayat Khan. The Hague. .addition(s). 1979) . Bio. .P . . Al. in whose handwriting several lectures of Pir-o-Murshid Inayat Khan are also preserved in the archives . Places and Works) . . an English mureed from Southampton who joined the Sufi organisation.corrected.Biography ofPir-o-MurshidInayatKhan ( East-West Publications. .D . Sr . A . mainly containing Sirdar van Tuyll's (v . d. Places and Works) corr . first edition .I .xxv EXPLANATION OF ABBREVIATION S add . c. initiated by Pir-o-Murshid Inayat Khan in London . Places and Works) .died (List of Persons.Biographical Department. Archives - archives of the Biographical Department at Suresnes .Miss Alima Wiseman. her sister was Miss Salima Wiseman.born (see List of Persons.copied text. helping to • spread the Sufi Message . . Alt. bk . Netherlands. Anna Paulownastraat 78. containing a collection of Sufi documents etc . . b. referring to his teaching. . She was the first Cheraga in Italy.p .Miss Angela Ph . additional . . correction(s) . It has not been incorporated into the Nekbakht Foundation . where she lived and worked for several years. to which he appointed Sakina Furnee (Nekbakht) as the keeper . . .W .

draft of a typescript . . editing .e.a typescript made on Sherifa Goodenough's typewriter. Many of these lectures were pub li shed in the book In an Eastern Rose Garden in 1920 (see Bio . England 1877. Bio .a document in Sherifa Goodenough's handwriting.) . Gd .Murshid Inayat Kh an . if it indicates Gd .)Gd . .t ." . and showing some alterations and inaccuracies . Bio . In some cases such an early typewritten copy was used by Sherifa Goodenough for an initial preparation of the text to be used for multiplication and/or publication . She was born in London and initiated there by Pir-o-Murshid Inayat Khan in the Sufi Order c . . after the end of World War I . .e. a Belgian mureed who helped to form a Sufi group in Brussels.Dr . Gruner. Gd . Gd .editorial changes. is first mentioned in parentheses.t . especially those given in Leeds (where Dr. .Madame H. Gru . Sometimes these copies were corrected by Sakina after comparison with her shorthand reporting. 1916 (v.tp . .) . . for example : "(Ng.t . then in the notes after the lectures this ms . Gd . . . p .early typescript which is not an "e. e .t . distinguished by large letters.Miss Sherifa Goodenough. O .h . but not a "reporting" by her of a lecture . Beginning in 1918 he was in contact with Pir-o . a scientist well-known for his cancer research . C . b .Miss Sophia Saintsbury Green. an early English mureed. p .. e .van Gorckum. Canada. ." . p . Gf. he joined the Sufi organ isation and began to take down Pir-oMurshid Inayat Khan ' s lectures in shorthand . .tp . Graeffe . the first Cheraga in England (v .d .'s editing in another person's ms. Gruner lived).editing by Sherifa Goodenough. 509/10) .an early typewritten copy made from Sakina's shorthand transcription. Montreal . 511ff. 1972. or a document in her handwriting. not typewritten by her. Gr. e . d . 506 ff.

. Bio . Religious Gatheka or Social Gatheka. . hwr .K .p. initiated in 1922 (v . Jl . Bio. List of Persons. 518/9) . Geneva. Places and Works) .a typescript in the form of a Gita. . Gatha. a French mureed living in Paris. or her reporting of a simultaneous French translation. one of Pir-o-Murshid Inayat Khan's secretaries. while the lecture was being given . and meant for distribution among a wider circle of mureeds than the "Hq ." or/and "Hq . . Gatha. Places and Works) . List of Persons. Gatheka. Hulot. . Religious Gatheka. ibid . renamed "Sufi Movement" in October 1923 .e. without a date mentioned. . who from 1921 on dedicated her life to the work for the Sufi Message (v . . p." . and beginning with the Invocation (v. Kefayat LLoyd.a typewritten copy made from "Hl . p. . Bio. .t . an English mureed (London). Hq .". Geneva.a stencilled (earlier called "cyclostyled") copy of a lecture or lesson in the form of a Gita. Geneva. Hq. . Km . Hq . . which was the administrative and coordinative centre for the different sections of the Sufi Order. Kf. Gatheka. handwritten .Miss Kismet Stam.Mademoiselle C . . These were prepared by Sherifa Goodenough at International Headquarters. a Dutch mureed.. Hq . Social Gatheka.t . 525) .a preparation by Sherifa Goodenough of the text of a lecture or lesson to be made into a "Hq . Hl . in the document(s) just cited .Miss Jelila Moore. . sentence by sentence.Hl.t.st . These were prepared by Sherifa Goodenough at International Headquarters.handwriting." .Inayat Khan (v.Mrs .ibidum. Sangatha or Sangita.t. and meant for use by a limited number of mureeds . . an English mureed who took down several of Pir-o-Murshid Inayat Khan's lectures in England . passim) . without a date mentioned and beginning with the Invocation (v . I . i. Switzerland.st .International Headquarters .

p. Lf . England. while the lecture was given. probably made from the original reporting . an early mureed from Southampton. Mt . Pir-oMurshid Inayat Khan dictated two series of lessons on Indian music to her . Bio .van Notten. LA. ms . . Lefebvre.reporting. .manuscript (manuscripts) .. 496/7) . Mc. or a handwritten copy made by her from this text . initiated by Pir -o-Murshid Inayat Khan at the Summerschool at Suresnes in 1922 (v. Bio . . . n. in some cases as a special class . here used to mean a lecture taken down in longhand or shorthand as Pir-o-Murshid Inayat Khan was pronouncing .XKviii Kr . 495) .The Shorter Oxford English Dictionary (Oxford University Press.Lakm6 van Hogendorp. or at another occasion. initiated in the Spring of 1921 and living in Switzerland with her husband and daughter . .d.Mrs. o . an early Dutch mureed. sometimes after a lecture. an old typescript. Ng . Marya Cushing. sentence by sentence.Mlle H . an early mureed from Southampton . an early French mureed living in Paris. lh. daughter of Mahtab van Hogendorpvan Notten (one of the first mureeds in Switzerland) . r. Bio . .. initiated by Pir-o-Murshid Inayat Khan in 1919 (v . England. 1973) . or her reporting of a simultaneous French translation. p . . . Mahtab van Hogendorp . (mss) . .Mrs .Mrs. . Lilian Allen. . 159) .Miss A .no date . an early Dutch mureed (v.note(s) .longhand . q . an American mureed from New York. .t. .Miss Nargis Dowland. Ox . p . Lm . n.a.the question(s) and answer(s). Kafia Kerdijk.

. a Dutch mureed initiated by Pir-o-Murshid Inayat Khan in 1921. R . M .a typescript of a new transcription by Sk.Sakina Furnde. 587).magazine The Sufi Quarterly. an English mureed from London. made by Sk . 587) .shorthand.tp. whom Pir-o-Murshid Inayat Khan came to know in Paris in 1913.Sirdar van Tuyll van Serooskerken. . one of the pioneer workers . published in Geneva from 1925 through 1933. Bio. one of Pir-o-Murshid Inayat Khan's secretaries . Sk . . . edited by Ronald A .) sh .it. who in 1922 married Sirdar van Tuyll van Serooskerken . Sr. a well-known illustrator of children's books. . S . some 30 years after she had taken down the original. Sk. Sf.Sakina Furnee's typescript.Saida Willebeek le Mair. p. She was initiated in the Sufi Order by Pir-o-Murshid Inayat Khan in 1921 (v . . Rm . a quarterly journal published in England from 1921 through 1924. Green (q. met again in London during World War . Sk. rv. .magazine Sufism. shorthand reporting. Mumtaz Armstrong.a neat typewritten copy on long. yellowish paper. revision . Bio.revised. p . He introduced Pir-oMurshid to Claude Debussy .c. a French composer and musician (1887-1953). Sk . She was initiated in the Sufi Order by Pir-o-Murshid in 1921 (v .Miss Reza Jones. . who copied many early versions of Pir-o-Murshid Inayat Khan's lectures in her copybooks .Q . or a typescript made under her supervision .l. Sd.tp. . in later years from her shorthand reporting or her transcription of it . .Monsieur Walter Rummel. of a part of her own shorthand reporting. .v. L.I (1914-18). and saw also in later years .tp . In 1926 she was re-named "Nekbakht" . edited by Miss Sophia E .J . .

p .Sk .c. . or a document in her handwriting.hwr ." instead of "copy". translation . typewritten copy." .undated . In the notes after the lectures this ms .W.c.xxx for the Sufi Message (v. tr. tp. . for practical purposes) in another person's ms . Sr . Bio . t . .Miss Salima Wiseman.)Sr.t . ." is used for "corr . Sirdar's reportings and copied texts made from annotations taken down by him in longhand during the lectures . S . . Sr . u.d. .Sirdar's corrections (here "c . about whom no further information has yet been ascertained.. or.a document in an unidentified handwriting. typescript . ."Sadaruny" or "Sadarang".an extensive errata list on which in later years Sakina Furnee and Sirdar van Tuyll exchanged comments on revisions made in the texts . an English mureed from the early years. England.transcription . Sy . is mentioned first in parentheses : "(Ng.typewritten . . 529 0 . un . an English mureed from Southampton. .

2" and "bk . bk . made from "Lf ." The added words themselves can be found in note 60 .1". wit h corr . where it was reported in English and translated into French simultaneously .: at a later date the reporter wrote "Religion III" under the date . in which the same part is missing as in "Lf . this lecture also must have been given in Paris. This was a second preparation for the chapter in the bk .p .t ... corr . Ibid . A few corr . In the song of the nightingale they hea r Documents: Rm .'s hwr . The Unity of Religious Ideals .tp . Sk . : "in man" added .tp . a French mureed.'s "bk .tp ." in which the corr . made by Miss S. are included . in "Rm .". in Gd . added "in man" .p . they sing the praise of God . follows the text of "bk .". Rm . = a simultaneous French translation. in the handwriting of M ."). : "the" crossed out by Gr. : As in January 1922 Pir-o-Murshid Inayat Khan was living at Wissous. Rm . = the bk . "bk . in which this lecture appears in Part 1.2" the missing first part of the lecture was replaced by Gd . It is not only the imagery of the Eastern poets.1 " 4 . on the same page : "Words added by me. then followed by "Lf . : "the" omitte d 5 .t. but it is truth itself. and she added the following annotation in hwr .p . with most of the hwr .p .1 ". = a typescript made by Sakina Furnte.p ." In "bk .p .1 = an English translation of "Lf . to complete this MS . while the lecture was given.t .p . a compilation made by Sherifa Goodenough. bk . made by Gr .". on Gd ." and some corr . and "bk . Rm ." are based on "bk . and gave various lectures in Paris during those days. The Unity of Religious Ideals (1st ed .2 = after two short paragraphs added by Gd . . = a longhand reporting taken down by Walter Rummel. sentence by sentence.) Lf. : here the reporter wrote down the word in French 3 .Ile LefBbvre . 1929). in which the corr .. This document was used as a preparation for a chapter in the bk . : later Rm .2" and "bk . by Sr . first the text and notes referring to "Rm . made by Gr .'s typewriter with large letters.t .p ." is a French translation .) and later also by Sirdar van Tuyll (Sr . "bk . are included . when they say that when the sparrows sing. Ibid . showing many corr .. We see this desire in its immature form when animals have the tendency of bathing." are given. o . = a typewritten copy made from "Rm . the sparrows and other birds when they clean their feathers and in their playing and singing .p . As the versions in these documents differ considerably from the basic text ("Rm .1" . bk ." with notes referring to "bk .1" is a translation back into English. under the title "Prayer" . This addition first appears in Gd. incorporated in this typescript . were added in pencil by Sakina Furnee in the margin . chapter V." and "Sk . Sk . near Paris. Green (Gr . o . 1 .tp . The first part of the lecture is missing .p . Sk . Notes: General note : "Lf . 2 . "o . o .".A longhand reporting in the handwriting of Walter Rumme l 4 Janvier 2 1922 3 Exaltation Besides all the4 demands and occupations of life there remains one innate desire5 and that is to feel in some form or other exalted .

for man's life depends upon what he thinks . and it is this exaltation which is called prayer . but by praising God man gives expression to all the beauty that is intelligible to him . 6. the joy of humbleness the proud one does not know . : Gr.t .t. he lives in beauty . o . : later Rm . added "to"..tp .. 7 9 . replaced "sight" with "side" in the margin 12 . he naturally. and naturally humbles him before God . Sk . in his way. Sk . 20 . probably by Sr . by Sr. : corr . and? understands his own ignorance . when he calls Him his King and stands before Him as His servant. o . added "the feeling of" . The effect it makes upon one's own feelings is as opening the door s of God's altar 1 --which is in the heart--12 by t ►e13 humility. in spite of that. : "limitations" 11 .t . : "-which is in the heart--" put in parenthese s 13 . which follows beginning on p . o .t . When man calls Him Almighty. Sk. The second aspect of prayer is to realise one's limitations in comparison to the perfection of God .tp . o . cannot feel . he expresses ugliness. and it is this expression which brings him exaltation . changed "its" into "his". : "he " 8 . Rm .t . o . Sk . to "side". : Gr . Who in reality is above all praises . : "to be " 7 . for to God alone is due all humbleness . man does not lose any virtue. before man the gap which is between man and God 8 It makes man conscious of its9 limitations10 and of his smallness . o . Rm . changed "and" into "he".. these comparisons open up. Rm . Naturally the reciprocal effect of observation and expression of beauty creates exaltation which comes into man's life as a blessing of God.tp . Rm .. : "feeling of".. he is deprives of this beauty for which his soul naturally longs . Sk. Sk . : Gr. thinks of beauty. If on the contrary he sees ugliness. As in man this tendency develops. : Gr . when man calls Him All-Knowing.. in the margin . Sk . : "limitation" .tp . and considers himself as weak and small . o . : Sk . Rm . expresses beauty. : "to " 15 . The praise of God.2 the longing towards God .tp . If he sees beauty. expresses his soul's desire. replaced from being" with "to be" . At this point begins the translation into French.tp . Sk . : "fastening" .t. In humbling himself before God. Prayer has 5 different aspects: 10 .tp .: "the feeling of humility " 14 . o . A person who asks forgiveness of his friend has a peculiar joy which the one who is asked14 pardon. There is another sight11 of this question that although humbleness is hurtful to one's pride. : "his" 10 . it is often the fastening15 of pride--humility--which gives sometimes a special joy. : Gr.t. crossed out the plural "s". Rm . : the underlining of "fastening".t. shows an uncertainty about the correctness of this word (perhaps "fasting" was said) . o . Rm . so to speak. Rm .t. And when one observes nature from this point of view one cannot fail 6from being6 impressed by this : that nature in all its forms glorifies the name of God .tp . One must remember it is not only the feeling of pride which gives joy. "the" before "feeling" added by Sk ..

And in fact who in this world is so deserving this confidence from us as God!--Yes.. Rm . to lay before God one's life's wants and demands. But who can say how beautiful is the love of God to one who has never experienced it? As God is the perfect ideal.tp .'s hwr. "36me". at . Rm . : "this" instead of "his". Sk. put the "t" in parenthese s 25 . when life is completely realised.tp . how very much 25difficult25 for man to love God. at . Sk . crossed out "near God" . o .. : Gr. : Gr. : "anybody" changed in Sk . replaced "wants" with "needs" . so the lov e 16.t . Sk . The 4th aspect of prayer is as an appeal of a lover to the beloved one . : "more difficult it is" 26 .tp . Therefore this is one part of the teaching of religion which is taught in prayer . Rm .tp . and the more one studies the human nature the more one feels inclined to approach with our21 troubles and difficulties 22near God2 . But in the end. Sk. : Gr. : Gr. : the third " 19.tp . to "everybody" 28 . No doubt this is a higher form of prayer . : "one's " 22.. one has friends.t . superiors. Sk . at . Rm .t . subject to all errors and difficulties and to all limitation19 which human beings have . one finds that to God alone the different manners of respect and humbleness are due . wrote "possible" across it 27 . Sk .. Rm .tp . : Gr .tp .3 There are many forms of humbleness observed in the different customs of the different people and nations. Man can be helped by man. Sk ... to "plan".. added "God" . : Gr . changed "our" into "one's". but they are only human beings. relations who love one. The purpose of God is fulfilled in the love of God .t . Rm .tp . Rm . o . in order to pray in this manner man should be raised from the everyday plane of his24 life . Sk . : Gr. : Gr. first changed by Sk . but Sk. Rm .tp . Sk . o .t . they are in the same boat travelling on the same sea. but only to some extent. : "plane". o . o .. for it is easy26 to love one's own kind but it is not given to anybody27 to be able to love the one who is shapeless28 . to different people according to their wants 7 3bme18aspect of prayer is to explain or to tell God one's life's difficulties and pains. Sk . added a plural "s" ..tp . changed "easy" into "possible" .tp . : "prayer " 17. : Gr . who try to help one. o . Rm . No doubt in this love there is no disappointment and God's love alone will fulfil the aim and desire of the soul .t . because the word "easy" may not have been clearly legible after Gr .tp . Sk . : "formless" . crossed out the plural "s" . Since it is difficult to love a human being. learned people and kings . : "needs " 18.tp . completed this part of the sentence by changing it into "more difficult it is" . Sk .t . : "limitations " 20. : "3rd" here written in the French manner. : "near God" omitte d 23 . o . changed "shapeless" into "formless" . To love the ideal God man must evolve by the lesson given by love . then restored to "plane" 24 . Sk . It is this lesson that different religions have riven in different forms of prayers16. : "God" adde d 21 . One shows some form of respect and humbleness to parents. : "possible".. Rm . All other forms of love are as steps towards the love of God .

Sk . Every religion given in whatever time has taught its methods of prayer . Sk . Rm . o . See also French translatio n 31 . Rm . Rm . This cannot be learned because it is a natural thing . He happened4 2 29 . Sk. : "up" 36. Sk .t .t .t.tp . For an instance.tp . Rm . Love of God is the love of the living and of the everlasting and the love of the true beloved .tp . : "abandoning " 41 . : "the" added 30 . : "Protestantism " 35. o .: the reporter later added "not". He has fought with his fellowmen31 not because he does not pray..: Gr . Sk .'s corr . renounced prayer . added "the" . then restored "However" . : "it" 42 .tp . Sk . he would be annoyed even if the name of religion was mentioned . first replaced "However" with "Although".tp .t. : "abandonment " 38 . o .. man has taken32 the outward religious form to satisfy his vanity . Man's happiness and peace depend upon his nearness to God. : "and abandoned " 34. : "Protestantism" . : changed by Gr.. Protestants 34 came as a protest against the Catholic form of prayer . renunciation37 does-18 suffice the purpose because there is nothing to be placed39 in the place of prayer . Rm . Man has taken the form of prayer for an external thing. o . Sk. No doubt man always proves a child .. : Gr . Sk . To-day the great chaos of huma n s world is caused by the lack of religion .. : Gr.t . Sk . : "It is this fifth aspect of prayer which constitute true religious worship" . The attraction between29 human soul and God is like the negative and positive of electricity.t . : the reporter replaced "taken" with "used".tp . o . : Gr. o . The love of mate is one. Sk. o . : "not" added 39 . Rm . Rm . into : "It is this 5 aspect of prayer which constitute true religious worship" . Rm .t . But in the love of God there is all . : Gr . Therefore His joy is perfect.tp .: Gr. crossed out "the religions" and wrote "it" instead . o . replaced "renunciation" with "abandonment". a great scientist.tp . o. o . the love of parents of children . : "Although". Many have given away35 both .tp . Sk . Rm . changed "renounced" into "and abandoned" . Rm . However36.t . Sk . : "happens" .. And the consequence is that the other men revolted against this. replaced "renouncing :" with "abandoning" . O .t . What man can give up is the abuse instead of renouncing40 the proper use ... : "fellowman " 32.tp . Rm .4 of God is the perfect love.t.tp . : "It is this fifth aspect of prayer which constitutes a true religious worship". Religion has taught it in the form of prayer . changed "placed" into "put" . : Gr . Example: there was a man.tp .t .t . : Gr . : Gr.. It is the real meaning of atonement .tp . It is this 5 aspect of prayer which constitute a religious worship . : "However" 37 . : "put" 40 . o. Rm . : "used " 33. but because he prays differently . then "a" crossed out by Sk . Man's soul wants a religion and man's mind fights against 41the religions41 .. Sk .t . the love of friend is one. The 5th aspect of prayer is to know God and thereby to come closer to God . replaced "away" with "up" . o .

that since God is in one's self. so to make the thing light--or in order to prove that that is the modern way. : an open space (in "Rm . o . and often she used this occasion for the sake of religion. Rm .tp . and what supported him was not she but her faith. o .. a religious congregation has a great influence upon those who pray together.tp . and it is sad because it is the community who loses . in that way he followed indirectly the Religion ." . it is a struggle against the nature of human soul . and many times he wanted to make people think that he followed not a religion but his wife. but in the Occident on the contrary we find just the reverse . Or if they want to hide even that. : "he" added 44 . Sk . (?) 4 The question arises in an advanced mind. --It amuses me very much when they say: gods instead of God--in order to change the religious ideal. Expression is in the nature of life . . and left as a open space 45 . o . no doubt. Or they prefer to say: the force or super-force.t . 46no doubt46. Rm . by offering his prayer to God he allows the prayer to rise and re-echo in the dome of his ow n 43 . Sk. is a temple where47 all gather and offer their services to God. Rm . and he loved her . changed "other" into "to others". wanting to show themselves of their time . added "himself". : these lines do not appear .tp . The outward temple. what need is there of expressing ourselves in prayer? It is like saying in loving somebody: "Why show it by outward manifestation?" It is a natural thing to express what we feel deeply. "However. Man himself is a temple. ." Sr . and. But the inner psychology of the prayer is still different . : "to understand her". they say : the forces . changed these lines into. But they cannot avow that they believe in God . . : an open space after "his" .tp . It is a great pity . : "However religion is given for community. Rm . He no doubt would not yield to her religious ideas and so it was told her towards her 43 turned in his troubles and pains. : without crossing out "his". : "no doubt" omitted 47 . because each gives other48 something of 49his 49 perfecting in this way the exaltation created by this gathering. o . our faults. O.t . In the East a person who does not believe in God finds difficult to avow it. and knows all things.tp . Sk .to have a wife who was religious. Sk . There are circles where men feel there is an attraction towards God .t . and it is sad because it is the community who loses" . : Sr . Rm . .. : Sr. : "no doubt" crossed out by Gr . : Gr . Sk. Sr . but crossed out by Sk . : "himself instead of "his . O. (?) it is sad because the community 5 loses . added "he" .t . : these fragments were written in later by the reporter . and he would try 44. 451f religion is given for community. and all our difficulties and troubles. : "when" instead of "where " 48 . our love and attitude towards every thing. Sk . : "to others " 49 .tp . religion is given for community . " 46 . later filled in "to understand her") . Rm . they are prevented by others .t .t . .

Rm . or is He too busy to pay attention to it?" can be answered to ones5l who can understand : that through man's own ears God hears his prayer . O .'s hwr . The re-echo of the prayer which is made in this dome. making therefore the two most important centres vibrate .tp . : added in Gr ..'s hwr . where it st ►N re-echoes. : "Answers to questions" omitted 56. : rewritten by Gr .tp . Sk . Man's head is the dome of God . : "is" crossed out by Gr. . it is natural to take vanity out of it. o . Rm .6 being. for instance if one prays by vanity or mechanica ll y . Sk . Therefore in the East they call it "Sur". "include " 55.. Sk . Sk . to obtain respect . o. "omit " 57 . : "greatest" 53.t . also the supreme dwelling. or in order to show oneself pious. becomes an answer of God .t . to read : dome of his eeti4 heart. : added in Gr. and when a person says a word it goes through his ears to the 57head and re-echos in the heart57. : "dome of his heart where it re-echoes." 54 55Answers to questions . The question that often comes in man's mind is5o : "Does God really hear these prayers." . and vanity is like wine who intoxicates man and spoils the good he has acquired4 5 56When a person speaks something under a dome it resounds in re-echo. : "is" omitted 51 .. And it is that dome which is divine. It is a natural tendency to feel vanity from all good things one has. There are m any dangers in the path of a pious man but all the dangers come from vani ty.. o . Rm ." . : "own" omitted 54. O .55 One can make an abuse of prayer. Therefore it is written in the Scriptures that "We have created man in Our own53 image . and as spiritua lity is the best thing one has. Rm. : Gr . And the inner cult of the Soufi is based upon that psychological principle. : "those" 52. 50. And this is the secret of exaltation .t . therefore.. changed "ones" into "those". Rm . it means the greater52 secret. for outwardly it is the human head which represents the eternal abode .tp.tp .t .t .

bk .p .p . bk . Et en s'humiliant63 devant Dieu. Bk .p .p . bk . L'effet qui se produit sur 66ses propres6 sentiments c'est comme si. bk .2 : In Gd .2 : "obliges man to be" .1 : "asks" changed by Gd . Religion . : "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. . Dieu seul a le droit de demander la complete 64 humilitt .1 : "but" added .p . bk . bk .7 58. bk . Bk . Bk .1. : 'Words added by me. His ministers and friends tried to console him.1 : "humiliating" changed by Gd .2 : "Religion 4 . to "humbling" .p . and for a long time his grief was so great that he could not overcome it .p .2.2 : "pride" added above "heart" .1 : "therefore" omitted. Et it ne faut pas oublier que ce West pas 3 l'orgueil qui donne la joie.'s hwr. Beginning missing (Beginning : 1st aspect of prayer. 72c'est 1'humilite.p . : the following passage added : "There is a story told of the Maharajah of Oudhaipur.2 : "The second aspect of prayer is lay one's shortcomings before the unlimited perfection of the Divine Being. bk .1 : Gd .p .p . : "humbling " 64 . Bk . bk . Bk .nme ne perd aucune venue. then reinserted in Gd . qui se trouve dans le coeur69 La personne qui 70peut demander70 pardon a son ami ressent une joie que celui a qui it la demande ne peut pas comprendre71 . : "he had opened " 68 .p .1 : "man's".p .2.p .2.A simultaneous French translation of the lecture "Exaltation". bk . bk .1.2. bk . 1'ho. : "shrine " 69 .1 : "Religion 3 .'s hwr . bk . Bk . replaced "altar" with "shrine". Bk . et62 par consequent62 le rend humble devant son Dieu. : "makes man " 62 . Bk .Ile Lefebvre 58 59 60 Ceci force61 l'homme a se rendre compte de sa petitesse.1. : "complete " 65 . : "pride " 66 .2. He was mourning for the death of his mother. chapter V. Il y a un autre cote a cette question : Bienque 1'humilite soft penible pour le coeur65 de l'homme.p . Bk . bk .p . Bk . de sa limitation. : "know" instead of "understand" 72 . crossed out and "his own" written in the margin . He . i n the handwriting of M. bk .p .2. telling him how fortunate he was. bk . bk . : "The second aspect of prayer is laying one's shortcomings before the unlimited Perfection of the Divine Being. : "therefore" adde d 63 . " 61 . bk . Bk . par 1'humilite meme 67on ouvre67 les portes de 1'autel68 de Dieu. : "Part I.p . : "his own " 67 . bk .2.p .p . qui donne une joie toute particuliere .1 : Gd . of which man is mostly unconscious" . bk . : "of man" adde d 70 . 2nd aspect of prayer)" . to "can ask" . Bk .p . Prayer" 59. and to ask His forgiveness" .p .2. Prayer" .1 : "perfect" instead of "complete" . bk . Bk .p . bk .p . and asking His forgiveness . bk ." 60.2. bk . Bk .p . Bk .p . : "asks " 71 . bk . how great was his influence and power . added "(pride)" in the margin .2. bk . Bk . la joie de 1'humilite West jamais connue de l'orgueilleux . to complete the MS .2. : "but" 73 .p .2.

p . bk .p .2. Ibid . Lf . to salute me. bk . selon leurs besoins .p . bk . Par consequent voici une partie de ce qui nous88 est enseigne sous la forme priere . bk .p .2. . but there was one. Bk . bk . when I came into the palace. plus 86on est tente86 d'apporter87 a Dieu seulement ses peines. bk . bk. Et qui merite cette confiance que Dieu? C'est vrai qu'on a $31es parents8 des amis. : "it is to God alone that all forms of respect are addressed" 81 . "only" added by Gd .p .p.1. : "of humility" omitted 77 . sujets a toutes les memes difficultes.2. bk . bk .8 L'humilite a plusieures formes. Bk . changed by Gd.p .1 : "to bring (take)" . bk . Bk .p . : "called " 90 .1.p . Le 4e aspect c'est comme le cri d'un amant a !'titre aime . it is true . Bk .: "the same limitations " 86 .1 : "(. Bk.p . Ibid . wants? instead of "veut demander" . 'Yes. bk . voyageant dans le meme bateau.p. bk . 851a meme limitation8 et 1'homme ne peut titre aide par 1'homme que dans une certaine mesure. bk . bk .2.p .: "towards" adde d 78 . Et le 3e aspect de la priere c'est de dire a Dieu les difficultes. Bk . : "relations " 84 . : "be able to" omitted .1. Et c'est cette legon que les religions differentes ont donne a des peuples differents. : under "d'offrir" M. : "of prayer" added 91 . et ces formes se trouvent observees74 selon les habitudes des nations75 differentes . bk .p .2. bk . Elle est appelee89 aspect de la priere . Bk . cette forme-ci est une forme plus elevee .). An annotation in Gd .2.1 : "peoples (nation)".p . : "wants" 83 . "it is to God alone that all forms of respect are addressed".p .1 : "are .'s hwr .2. I have everyone to bow before me.p. Bk. My mother was the one before whom I could humble myself.Ile Lefebvre wrote "de racconter".1. envers les parents.2. bk . : "are only " 85 . : "to us" omitte d 89 . : "after studying life keenly" for "en 6tudiant bien la vie" 80 . : changes made by Murshid)".2. : "to bring " 88 . to "observed" . bk . .p .1 : "practised". before whom I could be humble . Sans aucune doute. Et pour pouvoir prier selon cette maniere-ci. : "one feels inclined " 87 . and I cannot tell you the joy of that to me! " 74 . ses difficultes et ses chagrins .2. Bk .2.1 : "all forms of respect are addressed to God alone" . Bk .1 : "called" first omitted. it faut que 1'homme puisse91 s'elever au-dessus du plan ordinaire de la answered.2. in the margin reads : "(N . .p . bk . Bk .2. : "observed " 75 .1 : "one is inclined" omitted. Ibid . bk . bk. Mais ils 84ne sont que83 des humains.1. Bk .2.B.p .p. Bk . qui nous aiment et qui voudraient nous aider. Il y a des formes de respect. bk .p.2. : "to ask for" 82 . Bk . : "peoples" 76 . les peines de sa propre vie et d'offrir81 a Dieu ce dont on a besoin et ce qu'on82 veut demander82 . Plus on etudie la nature humaine.1 : "be able to" crossed out . in the margin .p .p . 781es savants78 mais en fin de compte et 79en etudiant bien la vie79 on volt que80 c'est a Dieu seul que toutes les formes de respect s'addressent80. d'humilite76 connues.p .: "Ies savants" omitted 79 . then reinserted by Gd . bk . But one thing grieves me . but reinserted by Gd . sur la meme mer. bk . to obey. in the margin . bk . 77les maltres.

Bk . 1'homme s'est se rvi de cette forme exterieure pour satisfaire a sa vanite . Bk . bk . bk . : "But man has always shown his childish nature".2. revolte par cet etat de chores. Mais qui pent exprimer 97a une autre personne97 !'amour de Dieu . Bk . apparently taken from the English reportin g 105. See note 3 0 103. : "fellowman " 96 . 92 .2. replaced in the margin with "own kind" . bk . Son amour est !'amour parfait.p .p .p . : "the consequence has been " 107. on ne peut pas 1'apprendre . : "to love man.2. bk.p .p .1.2. changed by Gd . si cette personne ne 1'a jamais ressenti ? Puisque Dieu est !'ideal parfait. a renonce a la p riere. so it is more " 94 .p . Aimer sa 95propre espece95 oui--mais it n'est pas donne a tout le monde d 'aimer celui qui est sans forme. Comme c'est deja92 difficile pour un titre humain93 c'est 94 d'aimer Dieu .p . : "living and everlasting " 100.1 : "is feund contained" .1 : Gd .2. Bk . : "the instead of "one " 104. "to love man. bk .2. c'est pourquoi Sa joie est parfaite .2. d'approcher plus pres de Dieu . bk . !'attraction de 1'ame avec Dieu .p . bk . Par example le protestant107 est une some de protestation contre la forme catholique de la priere . Ceci a ete enseigne 102Ce sont ces 5 aspects de la p riere qui constituent une1 03 forme de culte religieux102.p . Bk . et evoluer par la legon 96donnee par 1'amour96. bk .p . Chaque religion donnee dans n'importe quel temps et n 'importe quel pays a donne comme methode la priere .9 93 difficile vie. 95 . Bk . : "is found combined " 99 . bk . Bk .p . bk . L'homme a p ris la forme de priere chose exterieure .1.1 : "fellowman". completed this sentence by adding. Bk . : the incomplete sentence in "Lf.1. 1 00(batterie positive et negative electrique)1 00 ce qui veut dire que le bonheur de 1'homme depend de ce qu'il . bk . bk . : "of love" instead of "given by love" 97 . bk . et 106les consequences sont'1 06 les suivantes: 1'homme. bk .2.1. : "to another" omitted 98 .p .p .2. Le 5e aspect de la priere. : "already" omitted 93 . des amis. et par ce moyen.p . bk . bk.2 : "the living and everlasting" . : "Whom one has never seen" added by Gd . into "the consequence has been".1.2. L'amour de Dieu c'est96 /'amour vivant et /'amour etemel9 et !'amour du vrai Bien Aime. c'est de connaltre Dieu. Il y a !'amour de l'epou des parents. whom we see. Bk .1. 1 04Sans doute 1'homme s 'est toujours montre 1041 it s'est toujours querelle avec son prochain105 parcequ'il ne p rie pas comme lui.2.2. !'ideal Dieu. bk .2.1 : "to another" crossed out .p . Bk . mais dans ! 'amour de Dieu 98se trouve98 tout.p . Bk .p .p . Car dans cet amour it n y a pas de deception -et seulement !'amour de Dieu accomplira le desir de fame humain --et toutes les autres formes de !'amour ne sont que comme des marches qui amenent vers !'amour de Dieu .p . Bk .1 : "the consequence is". car c'est une tendance naturelle . : "it is as the negative pole of the electric wire is attracted to the positive " 101 ." has been shortened and reads : "in the form of prayer" 102. : "neighbours" instead of "fellowman " 106. Et ceci est la vraie signification du mot "atonement" qui vent dire complete union --(un avec) et ceci. Bk . des enfants .1 : this sentence was not completed .p . Bk . bk .p . bk .2. 161 et forte de la prierelol est pres de Dieu. so it is more" . bk . : "Protestantism" . bk . whom we see. Bk .

Ibid . Bk . nos defauts122 quel est le besoin de s'123exprimer par la priere? C'est comme si on disait. added "(? He knows)" . : "them" instead of "oneself" 124. Bk . bk . : "In history we find that most wars have been caused by disputes about religion" 115. 11011 vaudrait mieux renoncer d Tabus de la p riere au lieu de renoncer d sa meilleure forrne110• 111L'etat chaotique en ce moment 111.p .10 Bien des personnes.p .2.2. bk.2.1 : Gd . all other documents : omitted 118 .p.p .1. : "His mind fights against it" 114. bk . . : "enquiring " 121 . because there is no other means" . : "It is the greatest error/tragedy if one deprives oneself of God. car rien ne peut remplacer ce qu 'on appelle la priere. bk . pourquoi le montrer ? L'expression 125. into "History proves that religion . advanced?)". Lf. : the words "Histoire femme. bk .2. : "feelings" 122 . Lf . .p . : "it" added 110.1 : "if one man deprives ene himself of God because one cannot. Bk .1.p . : "Because " 125. bk. religion" refer to the story of the man who happened to have a wife who was religious.p .1 : changed by Gd . ont renoncel08 1 09renoncer n'est pas une chose satisfaisante.2. bk . bk . "error" omitte d 119 . nature de la vie. Bk . 126 que le fait d'etre assemble. Bk . bk . bk . bk . C'est un 117 118Si on se prive de Dieu parcequ 'on ne peut pas 118 La 119 question se pose.2. changed by Gd . because there cannot be any other means for man of rising to a higher consciousness". : "prayer" added 109 . entre les deu . into "The chaotic condition at the present time".2.1 : this sentence omitted .2. but in bk .p . bk . bk . bk . toutes nos peines et toutes difficultes.1 : "demands needs" . bk. bk . : added. It *9 diffeFent: ene sees Fnany people who watild not be willing to edmit that they believe On God there are people who are proud of (boast) not believing in God" . : "needs " 113. 1131'espirit de l'homme combat 11 4 114Histoire femme.p .2. les forcesl '6.p .p . : "are known to Him " 123. Bk . Bk. : one illegible word .p . : "is the" instead of a comma . Bk .2. bk .p . Bk . dans 1'espirit avance120 que quand Dieu se trouve 121 en dedans de 1'homme .p .1 : "If (because)" : bk .1 : "mss his mind fights against it" . 108 .p . Ibid .p . : above "enquiring" Gd . 1'Bme de 113 1'homme 112demande une112 Religion .2.? . . bk . "are the origin of life " 117 . bk .p . en Occident 115on 115 116On dit la s'en vante force.p . bk . Lf . bk . bk .In history we find that most wars have been caused by disputes about religion" . : "in the West there are people who are proud of not believing in God " 116 .1 : "A" instead of "The " 120 . .p .1 : an open space . Bk .p . . wrote : "(evolved. Ibid . : this sentence remained incomplete .1 : "The state of chaos at this time". : "The chaotic condition at the present time" 112. bk . bk. est cause par le manque de religion.p . religion En Orient on n'ose pas dire qu'on ne croit {Das en Dieu. notre et notre attitude viz d viz de Lui.p .p . Bk .2. : "this sentence omitte d 111 . puisque124 j'aime une telle personne . Bk .1 : 8# MUM.

. his aspiration.2. . bk . bk. by the knower" .1 : "secret" omitted 136 .". and who are praying together .2: Gd .p .1 : in order to complete this fragmentary passage in "Lf . est-ce-que Dieu a le temps de faire attention a 1 29nos prieres?1 29 Raponse donnee1 30 a ceux qui comprennent: a travers 1311es moyens131 de 1'homme meme. bk . bk. bk .p .1 : written in by Gd . et cette fagon se perfectionne qui est cree par cette assemblee126. no doubt. Bk . added. "is called the dome of God" 135 . Bk . added "is called . " 129 . : "In the East the head of man" instead of the head of man is the dome of God .p . it pennet a la priere C'est dome de la p riere devient par . .2. and. : his instead of "the " 133 .2.1.1. every word that is uttered resounds . Bk .p . and what comes. 133La fete de 1'homme est le dome de 33 1 34 ce qui veut dire le plus Dieu . And. changed by Gd. Dieu entend la132 priere .". "Nous avons cree l'homme a Notre propre image . bk.p . by the fact of being met together for prayer.11 influence plus grande.2. " 126. Et par d'offrir sa priere a Dieu. bk. Bk .an answer from God .. . its re-echo is produced." : "? . Bk .1 : "abode (place)" .1. Bk . bk .12 consequence une reponse de Dieu 8 La question est.p . Pour cette raison dans !'Orient la tete1 135 136 grand secret et aussi le but superieur . his thought. comes as the answer of God . bk .1 : "(Besides) the psychological effect of prayer" . Bk .". 128L 'homme lui meme est un temple . : "Besides.p .2: "my prayer" 130 .2. .2: "abode. : "The world is a dome. : "place " 137 . bk . : "The human heart/heart of man is the temple of God. first to "the medium". Bk .p . bk . and there comes. bk. : "abode" .p .p. Bk . Bk . Bk . Pour cette raison it est dit dans les Ecritures.2. : "by the mystic " 131 .p . and (of which) the head of man is the dome.p .p . Gd . place" instead of the French word "but" . then it produces its full effect . and when the prayer resounds/where the resonance resounds in the dome. : added.1.p . And when the resonance is produced in this dome. : "the medium" 132 .1 : "all the means". For this reason in the East the head" 134 . car exterieurement c'est la tete de 1'homme qui represente le but137 etemel. bk .p . in this dome. the psychological effect" 128 . Bk . added in her hwr .p .2: Gd . : "When every part of man's mind and body expresses his feelings. The blessing that one can receive through prayer becomes a thousandfold greater when received by a few united in the same thought. then to "the means" . " 127 . a resonance is produced. the effect is greater and in this way the benefit received by a few who have met together for prayer is greater" . bk .And by meeting together for prayer. in order to complete the missing part in "Lf . 127Mais la psychologie interieure de la p ritre127 est une chose differente. . the effect is greater .

bk .. The worldly12 wise do not know spiritual things. : "has" crossed out. selected and edited by Sherifa Goodenough and published by The Sufi Movement. bk .p .. bk . Gd . but itself is called "Law " 3. Gd .e . bk .p . (but already with some editing ) Lf.e . Lf.p . Ibid . retyped on the same typewriter.".tp . bk .me Detraux. Gd . Gd .tp . at whose home the lecture was given in Paris. r. 1929). bk .10 Which shows11 that even in earthly things the divine guidance has always been considered most necessary. Ibid . = a typewritten copy.e .. bk .p .e . = a Ih . The English texts carry no dates. : "of these two things" omitted 7. bk .. bk . made on Sherifa Goodenough's large-lettered typewriter.p . : "whereas" instead of "whilst" . "Lf" is dated "6 Janvier " in a notebook of 1922 .and others. 2.e .. bk . indicating editorial changes made later by Sherifa Goodenough in Ih . bk . "Law" . Gd . in preparation for the publication of a book (below ) bk . Bk . This 5makes one think of two things5 .. taken down by Mlle Lefebvre from the simultaneous translation as the lecture was delivered Gd . : quotation marks added 4. bk . version in French.e . and even now the law is necessarily based on a religious principle . however. Part I. bk . : a semi-colon replacing the full stop 11 . One 6of these two things6 is that to give a law is one of the principal objects of 7the Messenger . the name of the French mureed. Ibid . In the traditions of the past we see that it is8 what is called the Divine Law that ruled9 the nations. : "suggests two things " 6. : "said Christ " 5. = "Gd .e . I have come to fulfill the law3.. whilst13 th e Documents : Gd .e .p . : "us" added 12 . probably made from her own Ih .p .. : "coming of" adde d 8.. M . Notes : 1 . : this lecture appears as part of a chapter with the general title "Religion".12 A typewritten copy (on Sherifa Goodenough 's large -lettered typewriter) Religion 2 3I have not come to give a new law. = Sherifa Goodenough's additional copy. = The Uni of Religious Ideals (London. : "was" in place of "is" 9. it also has "Detraux".e . Gd . : "suggests two thoughts" instead of "makes one think of two things". Ibid . : "worldly-wise" 13 . : "gouvernait" 10 .. Gd . bk . : "governed" in place of "ruled" . showing many of the changes in Gd .. then restored . 4Christ has said4 . chapter V.

: the "s" on the end of "recognises" crossed out 28. : "people" omitte d 40 .13 spiritually14 wise 15can know earthly things15 .." 35. bk .. Ibid . "with" written above. and recognises27 with pride that the28 prophet had in his life his29 military service and political responsibilities.. bk.. bk . : "over" instead of "upon " 39 . every 35 36who can go to the depth36 of thought .e .e . : "spiritually-wise" 15 . bk . Gd . bk . bk . for every mind . bk . bk . : "his" in place of "this " 27. 40One comes40 41 to the conclusion4l that all men are different and42 each has his own way to follow and each his own X43 in life. bk .e . 14 .. Gd . speaks of the law of worldly life .. bk . bk . : "it happens that" inserted . Gd ..p .p . Bk . Bk . Ibid . Bk . If45 in worldly affairs . : "musulman " 24 . bk .e . : "for every man. bk . And 16the life of16 Christ. : "purpose" in place of "aim" 44 . : "his" in place of "the" 29. : "a few" in place of "rare" 38. bk .p . : "No matter how" crossed out.". : "time" in place of "age" 22 . removed' from the world. Whether there be aristocracy or democracy. : "(godly man)" omitte d 34.e . Bk . : "And" omitte d 23 . Ibid . : "follows " 25.. bk . bk . : "his" omitte d 30... : the life of" omitted 17 . Gd . Ibid . : "(worldly man)" omitted 32. then crossed out 26. : "Moslem" instead of "great number of people" . Gd . Bk . : "and" omitte d 43 . . bk . : "man of God" crossed out... 17free from every worldly18 thought19. parentheses removed from "godly man" 33.p .. : "remplir " 45 . bk. bk . : "fill" . Lf . : "to (dive into) (touch) the depths" .e . : "for everyone.p . and no one can take44 the place of another . Bk ..p. Gd .p . : are wise in earthly things also" 16 .p .p . Lf. bk . there will always be rare37 souls who will have influence upon38 many people39 . : "To whatever extent" in place of "No matter how" . Gd .e .. And22 Krishna with all his philosophical and mystical ideas.. bk . : "And we see" . .e . Gd .p . : "N'importe A quel point arrive .. Lf .p . .. Gd .p .e .e . Lf.. : "whose life was" added 18 . : 'withdrawn" in place of "removed". : "most respectfully" crossed out.e .p . Gd . To whatever degree(extent)" written above .e . : "earthly" in place of "worldly" 19 . : "to the conclusion" omitted 42 . Gd . bk . bk .. .p . To-day a 23 neat number of people23 follow24 25most respectfully25 the law given by this 6 prophet. : We see " 41 . Gd .. Ibid . bk . bk . bk . Bk . Gd .e . bk. bk. : "retire " 21 . : "We come" in place of "One comes" . Ibid .. bk .. Gd . Gd . : "his" in place of "their" 31 . bk ... bk .e. : "to touch the depths" 37.e .e.. for every mind " 36. Ibid .p . Bk. it is he who has given to the people of his age21 the divine law . and that their30 prophet was at the same time a man of the world 31 (worldly man)31 and a 32man of God 33(godly man)32' 33 .p .p .e .p . : "cares" in place of "thought " 20 .p. Gd . 34 No matter how34 the world may evolve a thoughtful man will never be able to deny the fact that it is not 35every man. bk . Gd ..

bk . : "five" in place of "two" . : "pointing out" instead of "showing (marking)" . As he concerns himself little with this question..p . : "loi " 53 .. 53 in our days 53. Bk.. : "necessaire " 69.e. "an" adde d 72.e .e . : "(time)" crossed out. bk .. Gd . 72showing (marking)72 that they ar e 46 . : "day" omitted. Gd .. Ibid . Ibid . bk . bk .p . bk. : "moment" crossed ou t 48 . Ibid . : "to-day" 54 ..e.e .. then crossed out 71 . : this sentence continued by adding "is" 66 . bk. : "tradi" written above. Gd .. Ibid . : "nowadays" above "in our days" .e . Ibid . he 54does not concern himself with the affairs of the soul . bk .. : "for the" in place of "is " 67 .14 there 46happens to be' what is called the man of the 48(moment)47 day48 .p. bk . bk .p . Gd .t ..e .. : "is very little aware of" 56 .p .p . Gd . Bk .. 49even in spiritual affairs there will60 be the soul of the 51 epoch (time)51 . Nevertheless the work of God and of the 56 creation follows57 (pursues)57 its course 58ju3tthe me. he 55knows very little about55 what happens in spiritual conditions . bk .. The recognition given to marriage by the law70 makes71 impression upon the two persons.p . : "just the same" ("in spite of all" omitted) 59. little (aware of)" instead of "knows very little about " bk. bk .e . : "is very. parentheses around "moment" removed 49 .p. : "may" in place of "will" 51 . Bk .. And59 the Spirit which is called Alpha and Omega is always present and is always doing its work. bk .e . man knows only the earthly affairs. Gd . whose 69 is more delicate than that of man .. This law is ary68 to safeguard in life the rights of woman.p . : "concerns himself little" in place of "does not concern himself" 55 . Lf .p . : "follows" omitted.. Gd . : "different" omitted 65 . : "may" written above . : "see" in place of "look at" 63. : "And" omitted 60.. We can 62look at62 the law in two63 different64 aspects . bk .. Gd . Lf .. Ibid . : "unrecognised " 62. bk . : part of the word missing in type . : "then" adde d 50 .. Gd .. bk . whether60 recognised or 61 not recognised . Gd . Gd . Ibid ..e. : "epoque" 52. : "cinq " 64 . bk .. bk . Gd .p . Lf.e . The Messengers who have brought the Message52 have been the Messengers of their time . : "of" instead of "in " 68 . bk . bk . bk .e .. : "just the same" restored . parentheses removed around "pursues" 58 . bk . bk. Gd . Lf . . Gd . : "age" instead of "epoch (time)" Lf . bk.p .p . : "marquant" . But since. bk : : "position " 70. Bk . bk . bk. The institution of marriage and of divorce 65 The first thing necessary is66 peace in67 the world .e . : "whether" omitted 61 . bk . : "necessary" .p.e . Ibid . Gd . : "law" instead of "Message" Lf .e . : "is" in place of "happens to be" 47 . Gd .p . in spite of all58 . "in spite of all" put in parentheses and "(notwithstanding)" written above .. : "the" omitte d 57 .

76"Our marriage is made before God. Bk . bk . there are birt h and death" 90 . to welcome him on earth. Bk .. The serious side 86 of religion. : " there" in place of this influence " '76. : "rightfully " in place of "rightly" '85 . with the justice of God teaches man to 8 observe (consider)83 the rights of others as well as his own rights .e . 89The institutions of birth and death89 ..75. Nothing in the world can take the place in marriage of what religion gives to marriage79 . : "second" instead of "other " 81 . p .e .e ..e .e .bk .e . Bk . bk . 77. p .76 it would very much lessen the seriousness with which marriage is viewed. : quotation marks omi tted . e . p. bk. : "and " omitted 79. lbid : :""feeling " in place of "sentiment" .p . : "spiritual illumination" 91 .p .. If 75this influence75 were not a religious influence. Gd . : "in living " in place of "to live" . a thing that is sometimes necessary to put an end to the captivity of two persons who cannot agree 74to live74 together. : "observe " crossed out ..p . bk .. bk . Gd :e . : "marriage " crossed out. the thought of God and of Truth which is behind all this. if one had not the impression. : "makes a foundation " in place of "creates a basis" 93 . Gd . The law of religion. : this sentence in italic type 77. Gd . : "And".. creates87 in life that spirit of honesty which religion 88must create88. Bk . bk . bk . Gd .. bk . Ibid . Gd . p. bk . and78 one can imagine how man considers this question when it is a question that can be settled in the court . p . Bk ... "it" wri tt en above 80. The other 80 aspect is the division of property and the manner81 of preserving82 property . bk . At the coming of the child the thought of 90illumination spiritual90 under91 some form or other. . Lf. : "Thirdly. : " is meant to create" 89 .. Gd . : "observer " 84 .p. : "And" omi tted 74. Ibid . and often marriage becomes simply a matter of the lawcourtn.e . bk. : "ought not to" instead of "does not" 86 . Gd . this also is a part of the law .p . bk .. bk . parentheses around "consider" removed . p . bk . : "And " instead of "and" .p . : "(produces )" wri tten above 88 . : "is intended to (produce )" instead of "must create" .. bi rt h and death" . Lf . : "Troisibme Institution : de la naissance et la mo rt". this necessarily 9 creates a basis92 for one's spiritual development in the life of the infant. : ""way" in place of "manner " 82. 93in the family in which the child arrives the sentiment 94 that h e 73. bk .15 connected by law and by religion .. bk . It teaches also how one should earn money and how one should spend it .. Gd . p. bk . bk . : "safeguarding " instead of "preserv ing " 83 .. bk .. : "in " instead of "under" 92 . bk . bk:p . : "regard" . religion teaches what one may rightly call one's own and what 85does not85 belong to us .e . : "aspect" in place of "side " r87 .e. : "and" added 94 . And73 the necessity of divorce.. Bk . : "Thirdly.. Ibid . : "lawcou rts" 78. Gd .e. bk . Gd . Gd . For instance to-day there is a way of marrying which has nothing to do with religion. Besides.

And besides added to the thought which comes with death..: "turn" omitted 108 ...p . bk . : "in" in place of "to" . Gd . : "to go along " 103. bk . : "turns" written above. : "so many people" crossed out. bk .e . The fourth aspect 111of the law of religion"' is social life . And think what a virtue (power)103 this thought brings us . : "And" omitte d Bk .p . : "to go through" . And97 at the death of a person a religious ceremony performed gives strength to the one who is passing from this world to98 another world. 96 .p . : "meeting" . behind there is God Who shares our responsibility95.. Gd .e . : "produces" written above. and it is also a consolation to those who think of him with love . Lf .p. Gd ... : "a common". bk. the others follow" .p.e . : "consider" in place of "to look at" 110 . : "that the law of religion represents" . are not alone responsible 96 to the life of this child96. For it brings the thought that the dead 99is called to109 the Source whence he has come . the religious ceremony creates101 also in the minds of those present the thought. It offers man an opportunity to be still for a moment and 109to look at169 life. bk ....p . : "come in contact with one another" omitted. Lf . Life is like a caravan. : and exclamation point (!) in place of the full stop 105. "We are not here permanently.p . 98 .. : "together" adde d 114. : "des autels sacres" 95 . at a meeting for a service or a religious ceremony.e . Lf . bk .e . and parentheses around "who meet" removed . then crossed ou t 106 . : "into" instead if "to" 99 . bk .. bk . bk .e .e .p . this naturally gives the opportunity of joining' 13 in 114t#ie a common' 14 thought of God and of religion . Gd . then crossed ou t 102. : "prenant contact les uns avec les autres dans" 113.. the thought that 95we.p .. : "represente par la loi de religion " 112 .p . : "sacred places" instead of "sanctuaries (holy altars)" . Bk. One goes first. the parents. : "in" in place of "by" 111 . bk .. bk.p . : "for this child's life" instead of "to the life of this child" Bk . Gd . Bk . : quotation marks adde d Gd . bk . Bk. "everyone" written above. Gd . Gd . . bk. bk . : "towards" instead of "to " 101 . : "the face" restored 107 . bk. Gd . : "one" added 100. bk . Bk. later crossed out and "the" restored . Bk .p .104 It makes105 106 tile feee1 06 cgs of this illusionary world turn107 pale. bk . then crossed out and "so many people" restored . Ibid .16 has come as a gift from God.p .e ...e . : "to go" crossed out and "to go through" added after "road" (end of sentence) . bk . : "the". Places of pilgrimage and 115sanctuaries (holy altars) 115. bk. People who 112come in contact with one another (who meet)112 in a church. 97 . bk . all this unites humanity in the love of God and in Gd . : "(power)" omitte d 104 . : "people" omitted 109 .p .e . bk . bk . omitting "a common " 115. man who is always absorbed by110 the affairs of this illusionary world of illusion .p ..e . all have 102 to go102 the same road . Ibid . bk . bk .. which yet keeps 108 so many people108 engaged day and night in its pursuit . Gd . Bk.

e ..e .. bk . bk . : "people" added 139 .e . Gd.p . : "(the) (communities)" 122 . What an incomparablel 20 difference when one meets in a sacred and religious thought ! The fifth institution is the p olitical institution of the religious law. Gd. Ibid . Gd. : "given up" in place of been led to give up" 138 . bk .e .. bk. bk. God Who is above nation.e . Gd. : a new paragraph begins here 133 ... Today man thinks that to make laws is the work of intellectual "38 . : "with divine justice" 125 . Bk . : "That one only" in place of "He only" .e . and it is this that has made man ignorant of the divine source. : "(entirely)" written above 132 . : "foreign" omitted . : "the" adde d 134 . : "or" 123 . parentheses around "think of removed . Bk .p .e . have often 137been led to give up137 religion itself.. and 128justice cannot exi st in the heart in which there . : "Imagine" omitted. When a spiritual man concerns himself with the things of the world it is extremely difficult for him not to let1 34 the things of the135 world 1 36throw their shadow on his heart . Gd. bk . bk . Gd . Gd . Ibid . Ibid .e . Gd . bk.t.e .. bk . : "together" adde d 119 . Ibid . where there is day there is also night . : "allow" in place of "let" 135 .e . : "is the thought of self" instead of "remains selfishness and ego .. Gd. bk . : "Think of " 117 . creed or re li gion. : "about" omitted. : "by the worldly wise is solved instantly by ". race. Ibid . Gd.17 00 116.e . bk . bk . revolted by the abuse of religion. bk ... a ll that 123 . : "the country " 124 ..p .e .p . It is natural that often 1religious authorities have abused the law . : "enlightenment" instead of "illumination " 128 .p .p .p . bk .117 gathered118 at an exhibition . 116lmagine ( think that animates them all is gain.132 No doubt where there is truth there is also untruth .. Bk . Gd . : "That one alone" 131 . : "countries" instead of "a foreign country" bk . bk . : "this" in place of "the" 136 . A problem which cannot be solved 12 6 126 spiritual illumination12 7 Man is natura ll y selfish. Gd .. : "get" in place of "have" 120 . bk .p .p . bk.. bk . Gd . a fair . bk .e . of the law that rules the affairs of the world . : "to" added 137 .e .. Gd. bk . Gd . Gd . Gd . caste .p . : one and one half lines blank . : a mark appears in the margin to call attention to the similarity of this sentence to the last one in the lecture (which was later omitted ) 129 . bk . : "the country " 126 .... Gd. to have119 the best of the bargain .p .p . "continual" replaced with "constant" . : "(vast)" written above 121 . : "people" added 118 . : "otherwise can be solved by" 127 . : "led" omitted . the feeling unity.p .e .. a law which 124by concerns 121the community121 in122 123a foreign count ry divine124 concerns itself with the affairs of the communit y and the affairs of 125foreign countries125 ." 130 .e . Men. : "or" in place of "in" . bk.p . bk . This brings 139abou t 116 . bk .e .128'129130He only' 30 can look at things from a just 1 9remains selfishness and ego point of view whose heart reflects God absolutely131.

from the divine source . : "as long as" instead of "if" 145 . That is the work of the perfect wisdom which is found in a personality without limitations. Bk. Bk . Gd . Man is too sma ll 40 to be able to find the solution of the affairs1 of this world .e . bk .. Gd .p .e . t 43Justice cannot exist in the heart of man if1 44 there remains the ego145 . : this sentence omitted (see note 128) Lf ..143 140 . bk . the limited personality .e . : this sentence in French added later 144 . : "no more than one can " 143 .18 continual' 39 disappointments both to nations and to communities . with whom141 human personality cannot be compared . 142as one cannot142 compare a drop of water with the ocean . The lack of order and peace throughout the world to -day one may say is caused by the want of the law which must come from God. : "problems" instead of "affairs" 141 . Ibid . : "of" added.p . comma removed . : "which" in place of "whom" 142 . Gd .

Ile Lefebvre herself. Dans 1'aspect germe de la creation it est Dieu. Et le mot deva10. Lf.2". Lf. of a simultaneous translation into French . Lf. in Ih . changed back to "en " 6 . and the title "La divinite de I'art" added afterwards 2 . En realite dans tout etre humain it y a une etincelle divine. qu'est-ce que c'est que la divinite? Sans doute c'est un sujet de tres grande importance d'arriver it distinguer Dieu de la divinite. et comme3 fruit de la creation.the only available document .2 = a handwritten copy of "Lf . Lf. 1 Le sujet aujourd'hui sera la divinite de 1'art . Since to date no English text of this lecture has been found in the archives. Lf . Donc4. Lf.1 = r . Dieu est oblige de se manifester en5 l'homme . Le pluriel de "deva" est "devan". and some corr. Note s 1 . 6Et c'est cette doctrine qui nous donne6 le secret de ce qu'etait l'ame du Christ .2 : "de I'arbre dont Dieu est la graine " 8 . Lf. Lf. A Sanskrit word meaning a god. Dieu peut etre reconnu sous deux aspects: comme2 le germe de la creation.2 : added "(A peu pros la meme chose)" 13. luminous being 11 . Lf .2 : "du" instead of "le " 10. celestial being. which shows a more distinct hwr.12(a peu pres la meme chose) 1 Et13 ceci nous montre ou est l'etincelle divine dans 1'homme : c'est dans so n Documents: Lf. by the same person . angel.2 : "Et" omitted .2 : ".Ile Lefebvre of the lecture "The Divinity of Art" .2 : "Donc" omitted 5 ." adde d 3 .2: "Bien-aimes de Dieu" omitted. et dans son aspect de fruit de la creation it est divinite . and editing. by M .1 : an open space . Lf .2 : "sont" changed into "vient " 12.1 : written "A" above .Ile Lefebvre .is given here as the basic text .1" made by M .2 : "le" added 4 . this was filled in later with "Lf . Musee Guimet..1") . Lf . la graine. parceque l'homme est le frui t 7 Le mot divin8 tire son origine de la langue sanscrite : leg mot doa qui veut dire lumineux ou lumiere .2 : "Et cette doctrine nous donne" 7 . Lf.2 : "A". Lf . D'abord. Lf. pour pouvoir exprimer Sa divinite.2 : "divin" put in quotation marks 9 .19 A simultaneous translation in French in the handwriting of M . the French translation ("Lf. while the lecture was given in English . senten ce by sentence . Paris. Lf . le 7 Janvier 1922 La Divinite de l'Art Bien-aimes de Dieu. qui veut dire divin. sont11 de la meme 2 racine .

cela est vrai pour 36 art. Lf .2: added "s'expresse ainsi" 19 . Lf.2: "que" omi tt ed 20 . Lf.2 : later filled in "Moussavir " in pencil . Pour connaitre la valeur 38de toutes choses 38.2 : "comme" added 25 . 2611 est mei ll eur26 que les autres . Lf . 2 : "I'ancienne terminologie " changed into "les plus anciennes langues" 35. it le termine par les mains de l'homme. 1 : an open space . 2 : "et" added 31 . but afterwards writt en above " plus beau" 27 . Et quand cette lampe est voilee. Lf. Lf .le nom que Von donnait a la divinite voulait dire artiste . Sans doute l'abus de toute chose en amCne la degenerescence . Lf. et27 c'est cette note que nous appelons art . Ce que Lui. Lf . Lf.2: quotation mark added 22 . Lf . a considers l'art comme une chose secondaire . ses attitudes. c'est comme "lampe sous un14 boisseau " 15comme it est dit dans l'Ecriture15 . Lf . Lf . 2 : "mime " crossed out 32 . Lf . 2 : "I"' adde d 37 . a fait . 23Si vous voyez23 un animal intelligent .2 : "Ia nature est le theme de " 33. Lf . Lf .2 : "le"(I ) added 26 . La Bible dit : "Elevez votre lumitre" 16c'est a dire16 elevez votre inte ll igence en la delivrant des choses terrestres . 2 : "meme " (ce meme) added 30 . 2 : "la" added 38 . Lf . L'intelligence n'est pas seulement le fait de concevoir et de percevoir . Et27 l'homme etant le plus parfait des etres de la creation .2: "humaine" adde d 23 . 25chien .2 : "sous son aspect " replaced with "A son degr6" 29 . Lf . le gran d Createur. 36. Lf .2: "Nous pouvons remarquer quinstead of "si vous voyez" 24 . Lf. 2 : "dont it est pane dans I ' Ecriture sainte " instead of "comme it est dit dans I ' Ecriture" 16 . Cet29 aspect s'est manifesto d ans toute la creation . c' est 3pour cela queue dans 34 1'an cienne terminologie 34 35. Lf . Lf .2: " cela veut dire" instead of "c'est A dire" 17 . Souvent l'homme ignorant la divinite de l'art . Lf . Lf . c ' est cela l'art .2 : "pourquoi" in place of "pour cela que " 34. Lf.2: quotation mark added 21 . l'art est son improvisation .1 : an open space . Le Coran dit17 en parlant de la divinitel8 : que 19 '20Dieu est la Lumiere du ciel et de la terre21 . Lf . 30cette meme31 intelligence quand elle se manifeste dans l'homme atteint sa note la plus haute.2 : "Et" omitte d 28 . pour 37religion aussi . in an unidentified hwr . Ceci montre qu'aucun proph6te n'a ignore ce fait que l'intel ligence 22 renferme une etincelle divine. 24par exemple . mais on peut dire que si 32Dieu.20 intelligence . elle est la Beaute elle-meme. 25oiseau . doit manifester l'intelli gence 28sous son aspect28 le plus eleve . it faut s'en servi r 14 .2 : "est meilleur ". Lf . Il y a un autre aspect a cette question.2: "dit" omi tte d 18 . Lf. 25cheval . 2 : "des choses " instead of " de toutes choses" . ceci est sign de son intelligence . ses mouvements m anifestent la Beaute. 2 : "le" in place of "un " 15 .

derriere toutes ces chosen.2: afterwards filled in "la divinite se refl6te dans toutes choses" 57 .2 : "Etudions maintenant la" instead of "Comme" 50 . Quand l'homme ignore cette chose42. alors. C'est en s'unissant a la Divinite que l'ame44 trouve sa vie. Et27 lorsque l'artiste devient reflete pour ceux 57dont les yeux sont57 ouverts 58 peut l'inspirer. c'est la nature . Lf.2: afterwards filled in "Dieu comme le germe de la creation" 53 . it rompt le lien qui l'attache a la creation . si." instead of "toute chose" 59 . Comme49 psychologie de l'art. Lf .2: "qui ont les yeux" instead of "dont les yeux sont " 58 .2 : "toutes les 6poques " 44 . 541a ou54 la rose a trame55 56 beaute se les delicates couleurs de sa corolle". Lf . Dans notre vie de chaque jour. Lf . Lf . Sans doute. Lf. plus l'art est difficile a comprendre . Lf .2 : "reconnu comme" instead of "la reconnaissance" 42.2 : "dans" added 51 . derriere 40 toute chose' un esprit. Lf . toute chose un reflet de la divinite . Et ce lien peut etre maintenu quand on considere 52 dont l'Humanite serait53 le fruit . Lf. ce qui indique que . Lf . elle48 a produit des choses47 incomprehensibles . Il y a. l'art est un progres sur la nature. Si fame est profondementso absorbee dans ses soucis et51 ses joies terrestres .21 39avec ce proposes et chercher a les comprendre .2 : "A propos" instead of "avec ce propos" 40.2 : "eloigne " 46 . quand l'ame44 s'est trop eloignee45 de la nature. Lf . A 43toute epoque43 de l'histoire du monde. mais quand it s'eloigne trop de la nature.1 : a blank .2 : "ils" 49 . et cet esprit doit etre 41la reconnaissance de41 l'esprit divin . Lf . tout ce qu'il fait est sans vie .2: "toute chose" instead of "elle " 60 . Lf .2: "est" instead of "serait " 54 . it n'y avait pas la divinite . en s'unissant a la puissance creative de Dieu . mais 60 derriere cette Beaute. Un poete persan dit : "54La oil54 le rossignol a appris son chant melodieux. Lf .2: here Lf . qu'importe que la maison soit pleine de vin?" La poursuite de l'art n'aurait pas grand interet.2: "a" added .2 : without crossing out "profondement". Lf . Lf . read "trouve" for "trame" 56 .2: "La ou" replaced with "De Toi" 55 .2 : "il " 47 .2 : "toutes choses " 41 . car it retrouve en elle59 58 conscient de cette chose42. nous sommes parfois portes a fredonne r 39.2 : "choses" changed into "oeuvres" 48 .2: "tout. Lf . Lf . Lf . Lf. Lf . elles' doivent aller la main dans la main . it voit la source de tout amour.1 : an open space . Lf.2 : "verite" instead of "chose " 43. elle ne peut pas atteindre tres haut . Ce n'est pas seulement la Beaute qui donne au voyant 1'extase. l'inspirateur.2 : "ame" changed into "art" 45 . La nature et 11me44 se completent. Un poete hindou dit : "S'il n'y avait pas to main pour m'offrir la coupe. Lf. "presque completement" was written above 52 . Et plus l'abime se creuse entre eux. qu'est ce qui cree l'art? le createur. Lf. c'est l'ame.

obsedes par les soucis de la vie. Lf . 2: "quoi? " replaced with " ce que c'est" . 67Peinture. philosophe. cultivd. 2 : "toute" added 69 . s'il n'a pas la vie. 65la poesie. Les grands musiciens. 67podsie. 2 : "La" (la) added 68 . Ceci prouve que ce ne sont pas les grands musiciens qui ont fait la belle musique. Le petit enfant.2 : first an open space . Lf . qui West pas arrdtd par les conventions. 69Poete peut 70 69Peintre peut 71 . et7 ce quelque chose. Lf . 69Musicien peut ecrire 72musique ou it manque quelque chose. Lf. 2: "de la" added 73 . 2 : "Le" added 70 . rev6le en tout 1'esprit de la Beaute . savant. 61toutefois62 l'art s'est manifesto dans l'histoire du monde . dans la litterature. La Beaute s'empare des moyens a portee de sa main . ni les grands peintres qui ont fait la belle peinture. s'il y a au fond de notre time l'impulsion divine que nous suivons . mais ils sont venus parachever la creation . dans la science. Nul doute que dans la musique. later filled in "faire des tableaux ou it manque quelque chose". Il y a de l'art en toutes choses : dans l'architecture. Lf. L'art doit avoir la vie . Lf. 1 : an open space . qui ayant senti cette impulsion. fart puisse s'exprimer 66 encore mieux66.2: "c'est" changed into "ii est " 75 . Quand l'art est sans sincdritt. Lf. Lf. Lf . Lf. n'importe quel art. Lf. Lf . se 16ve et se met a dancer . plus it comprend que cette impulsion. 1 : one illegible word . comme si une beaut6 cherchait a s'exprimer . homme religieux ou travailleur. Lf.22 un air. 68vraie manifestation de l'art est la vraie manifestation de la Beaute . 2: "et" omitte d 74 . it exprimera l'art . 67musique. 63Ce sont63 ces times pures et simples. Ce sont ceux qui sont inartistiques qui sont maladroits. qui ont conserve 64 ils €taient les danseurs de la cour de Dieu . dans les multiples occupations de notre vie.2 : "toutes les fois que " instead of "toutefois" 63. 2 : "mieux encore" 67 . Lf. Lf . sans que ce soit le fond de lui qui s'exprime dans sa vie . it exprimera ce sentiment qui est au fond de son coeur . Lf . L'homme qui suit cette impulsion.2: "faire des tableaux ou it manque quelque chose " 72 . Lf . les grand poetes. par exemple. font suivie . Ceci tient a l'impulsion divine qui cherche a s'exprimer dans la Beaute . it faut la laisser s'exprimer au dehors .2 : "6crire des vers ou it manque quelque chose" 71 . 65la peinture. quoi qu'il false. ont suivi ce tte impulsion" 65 . later filled in "6crire des vers ou it manque quelque chose" . c'est elle qui est l'origine de tout art.2 : "la puret6 de leur dme. un homme peut etre poli. desagreables pour le prochain . it y a de 1'art. Le coeur enflammd par 1'esprit de l'art. Lf . noun ignorons cette impulsion . it est sans beautd . ce n'est pas 1'art . 2 : "dans" added 66 .2 : "Ce sont" replaced with "C' est par" 64 . Lf. c'est74 difficile d'expliquer quoi?75 61 . 1 : first an open space .2 : this illegible word was omi tte d 62. Nous. Plus l'homme reflechit a ce qu'est 1'essence de l'art.

Lf . C'est le developpement de l'ame94 qui donne a fart sa 96 . 2: "on a vu" in place of 'Vest" 93 . 2: "alley" changed into "monter" . Lf .2: "Daps les anciens temps. 2: "entravee" adde d 97 . demembree. mail cependant. Lorsque la beaute est vendue pour de 1'argent. Lf .2: "invisible and intangible " 83 . TMbeaucoup de choses manquentTM . ce quelque chose 82 Aujourd'hui. Lf . c'est la vie qui manque. ceci est destructif pour fart . si6cles n79'effacent pas. aux " 87 . 2: "que " crossed out 79 . 2: re-ordered the sentence to read . L'art est tern d'une sorte de rouille. que78 les est des poetes. Lf . alors elle perd sa beaute . Tres souvent. Lf . une trop grande uniformite de vie a un mauvais effet sur le developpement de l'ame94 . 2: "nchanged into "ne les" 80 . parcequ'il est au-dessus de I'entendement . Lf . 2: "8me " changed into "art" 95 . Lf . qui vient du materialisme. it semble que le monde est alle de mal en pis en ce qui concerne l'art et la divinit6 . du commercialisme . 95genee. la vie qui est indispensable a fart .2: "arts divins" 91 . L'art a-t-il uniquement pour but de procurer du plaisir dans la vie ou97 but plus grand? Le premier but de fart est d'exprimer exterieurement la beaute divine . Lf . 93L'art a ce moment93 avait grande influence sur la communaute . Lf .es oeuvres ne lassent pas. Il fut un temps oii on donnait beaucoup de consideration a ce 86 Indes 87surtout 88histoire. sujet. Lf . fa rt" 94 . Lf . 2: added "bien a-t-il un " 98 . 1 : a blank . Lf . Il 77 peintres. dont ! . 1 : an open space . c'est 92la plus grande manifestation de 1'art. Lf . Lf . Mais le produit du ciel est gene pour se manifester. 2: "I"' added 89 . Lf . De meme que Dieu. 2: "chose sacree " 92 . 77 n:usiciens. Il y a deux sortes de produits : l'un est produit divin. l'autre est produit de la terre . qu$5'elle est analysee. 2: "lorsqu "' instead of "qu"' 86 . 67poesie et73 67musique. et traites comme 91des choses 89consideres partout comme sacrees91. 90 art divin90.2: "notre vue" replaced with "nos yeux" 82 . Lf . Le second but est d'aider 1'homme a aller98 de cette beaute exterieure a la sourc e 76 . Lf . et tous les a rt s. 2: added "pour ce rtaines choses" 84 . qu8.23 Dans tous ces76 cas. Lf . 2: "A ce moment.elle doit attendre a la porte. Lf . Lf ." 88 . est invisible a 81notre vue81. de meme. Lf . et c'est parcequ'un peu de vie divine est infusee en elles . alors que par l'uniformite.2: "forme" 81 . Lf .2: "furent" added 90 . On constate des progres 83. 2: "elle est" adde d 96 .2: "des" adde d 78 . libertd. 2: "les" instead of "ces" 77 . et dans la periode oii ces idees ont prevalu.2: added "la Beaut6 fut consideree comme divine . Lf . " il eu manque en beaucoup de choses" 85 . Lf . n'ayant pas de formes 80.

quand elle renonce a la beaute. may have been given after a moment 's pause . Lf. ce que doit etre le travail de sa vie. "Dieu est beau. elle renonce a la vie . 100Jesus101. parceque la sagesse est belle Trt s grand sens de la beautd symbolique par I'image. qu'arriveraitil? Au lieu de travailler pour le monde. les peuples. Lf . nous devons connaitre la valeur de notre ame. et Il aime la Beaute . 100Moise. les races qui sont responsables? Non. ont toujours ete donndes dans une forme poetique . Here ends " Lf. Le Message de Dieu est toujours donne dans un beau langage. 100Mahomet. Chacun de nous peut comprendre ses responsabilites individuelles . 2 : "de" adde d 101 . ceci nous montre le manque d'art dans l'esprit de l'homme . au Japon.24 de toute Beautd. les statues de Boudha sont toujours tres belles et placees en de beaux endroits . dans veriflant ainsi cette parole du Coran. the conclusion. quelle que soit la religion. c'est chacun de nous qui est responsable . This final pa rt . Nous pouvons creer des conditions nouvelles. Et en Chine. 99que ce soit99 100Krishna. non les rendre moins bonnes. 102 forme belle. La sagesse veritable s'exprime toujours dans une . Toutes les traditions religieuses de l'humanite. par les differentes religions sont les uns contre les autres . Si chacun de nous donnait cinq minutes sur 24 heures a mediter sur les moyens de faire du bien au monde.1 " . . 99 . deesse de la beaute tenant une vina et assise sur . on pourrait en faire beaucoup . Nous constituons le monde. nos responsabilites. 100Boudha. Notre esprit peut nous faire reconnaitre ce qu'est l'homme. Les races." Lorsque le sens de ceci se perd dans une religion. recreons la beaute. I'harmonie et la paix . 2: "qu'il s'agisse " instead of "que ce soit" 100 . with a reference to the last pages of "Lf . it ne semble pas qu'il y ait vraiment la paix . Sontce les eglises. Si tout le monde s'endormit. Lf. Une chose doit renaitre pour que le monde . it faut de plus comprendre que nous faisons partie d'un tout . Apres cette guerre atroce.2". But Soufi : eveiller la conscience de ces choses dans l'humanite. alors elle se desseche . 2 : the comma omi tt ed and a parenthesis adde d 102 .

Document : Lf . on ne peut pas se faire une idee genr rale de la vie . Mais si on demande que faire. Paris' . En ce moment. les deux mains : puissance militaire et commerce . is published here as the basic text . Et si on s'interesse seulement a une direction particuliere du probleme de la vie. deux les jambes . Therefore this. c'est la paix. deux les bras. Le sujet.25 A simultaneous translation in French of the lecture "The Problem of the world o f today". mais it faut voir quel est le malaise meme dont souffre fame du monde . 1'homme ne voit pas plus loin que son propre champ d'action.. on pourrait dire que 1'esprit du monde est malade . Et en songeant a une direction particuliere de la vie. son but. it ne suffit pas de regarder 1'exterieur. = a reporting in the hwr . que suggerent le symbole de 1'etoile a cinq pointes. Si nous considerons ''ensemble du monde. les deux jambes sur lesquelles cc corps se tient sont 1'une la Religion. sera le probleme actuel du monde . La vie du monde peut etre envisagee dans cinq aspects. using Ih . Mais le remede que veulent appliquer les hommes est exterieur. the only available document in French. of Mile Lefebvre of a simultaneous translation in French of the lecture "The problem of the world today. de la vie. La tete du monde est ce qu'on pourrait appeler 1'Etat . tous disent que le monde va de mal en pis. tandis que le mal dont souffre le monde est interieur . Obviously. and shows several missing words and unfinished sentences . alors nous dirons que son ordre. taken down by M . sometimes written down in telegraphese. " The text. Lorsque Pon pense aux conditions actuelles de la vie. Pour caractdriser ce desordre qui est partout.Ile Lefebvre . le 9 Janvier 1922 Le Probleme Actuel du Mond e Bien-aimes de Dieu. The lecture was given at the "Societe Geographique" in Paris . . ce soir. chacun est sujet a songer aux conditions de vie auxquelles it doit rdpondre . Pour ameliorer ces conditions du monde. could not always keep up with the translator. who translated sentence by sentence while the lecture was given . while the lecture in English was pronounced. M . Notes: 1 . personne ne repond . is very incomplete. comme nous considerons un etre humain.Ile Lefebvre. To date. on ne peut pas aider au progres de ''ensemble . l'un suggerant la tete. et qu'il y a partout beaucoup de desordre . no reporting in English has reached the archives . l'autre ''education .

et le temps n'est pas loin ou 1'homme qui travaille dans la terre. ce qui est aux mains d'un parti. : two lines left open Lf . mail la rapacite . dans la d6mocratie 4i1 devrait y avoir un ideal . Ces bones mani6res qui existaient autrefois.26 D'abord. 4. Lf . se marie avec une autre . Ceux qui n'ont pas de richesse. 3 et it semble qu'ils veulent detruire la beaute et la culture . on se 6 l'effet prudent chez eux qui revent de bonheur dans une paix internationale . Aujourdh'hui. 3 . 2 Si nous examinons la question internationale. Ainsi dans le monde. : one word illegible . : one line left open Lf . maintenant c'est la d6mocratie qui commence a montrer des points faibles. entre races. 5. Dans le monde. Sous le nom de d6mocratie 1'envie. differends entre les races . Pensons a Jesus Christ a genoux devant un de ses disciples et lui lavant les pieds . Il y a comme une revolte chez ceux qui ne possedent pas la beaut6. entre individus. Oh est l'ideal? Ou est 1'egalite? L'ideal et l'egalite. cela doit contribuer a ce qu'on revienne a un dtat de chose meilleur. si nous considdrons l'aspect de l'$tat. et qui voudraient prendre du pain a ceux qui en ont. quand it est fatigue de 1'aristocratie. . Il est necessaire qu'il y ait un grand reveil dans une nation. cela n'est pas la democratie. simplement . it se tourne vers democratie. Tant que 1'esprit de sympathie ne sera pas eveille en ceux qui possedent la science. Et si cela continue. pas de 3 . Si l'on regarde. et l'homme ne sait plus ce qu'il veut . tous se posent cette question: Comment ?2 Qu'est-ce que cela prouve? Que 1'homme ne sait plus ce qu'il veut . aura plus de luxe qu'un ministre d'etat . et quand it est fatigue de la democratie. 6. et ne pouvant pas rester seul. divorce. Rivalite qui existe entre les nations. nous voyons ces differends humains se manifester dans toutes les nations. qui comprenne que ce qu'elle demande pour elle doit aussi titre donne aux autres. alors la d6mocratie a surgi. c'est le sens de la d6mocratie que nous devrions comprendre . la haine travaillent et cela est destructeur de toute beaute . la culture. Sans doute quand l'aristocratie a montrd ses plus mauvais cotes. Si nous considerons les origins de l a 2. nous le voyons en situation difficile entre 1'aristocratie et la ddmocratie . pas d'dducation. Deuxiemement. le travailleur manuel est plus riche que le professeur et le savant. tout cela prouve que la d6mocratie n'est pas vraiment la democratie . ce serait si chacun pouvait amdliorer sa condition . it n'y a pas d'iddal . la plainte qu'on voit s'elever dans les differents parti s 3 . Si nous vivons dans un 6tat d'hostilite entre nations. 5 Si chacun 2. : an open space Lf . 3. : a small open space Lf . Il y aura toujours un parti a qui manquera cette beautd . c'est la meme chose entre individus . mais dans cette lutte entre le capital et le travail. l'aspect militaire. l'esprit de la d6mocratie ne sera pas eveille. passera aux mains de l'autre. alors it se demande que faire? C'est comme un homme qui est mal avec sa femme.

L'ideal du commercant et de l'industriel semble etre uniquement de gagner le plus d'argent possible. on lui apprenait cet ideal de reconnaissance qui produisait l'amour. dans la Perse. Pourquoi y a-t-il tant de malhonnetete? 11 en serait autrement si le coeur humain etait plus developpe vers le bien . " Troixi8me institution: le commerce . C'est cc qui a ramene le conflit entre le travail et le capital . nous voyons que dans l'lnde. Tout homme est degoute de la guerre. ou le contenu de leur portemonnaie. meme tristesse. it est difficile de comprendre un ideal plus eleve. Le cinquieme aspect. c'est cet ideal qui le pousse a . Il a dit : "Qui se servira de Tepee perira par Tepee . l'obeissance pour ses parents. qui paralyse le commerce dans tous les pays du monde . C'est l'esprit de la Religion qui travaille a travers les autres aspects de la vie. crie par la voix du president Harding que le desarmement est necessaire a toute l'humanite. 3 . Les difficultes de l'heure presente. c'est le contraire . mais cette idee que l'homme devrait faire le commerce non parcequ'il est utile a lui. et de cette lutte dependait le traite conclu . au lieu echanges bienfaisants . Jamais les engins de destruction n'ont acquis un tel degre de perfection. Car dans tous les pays. mais cc sentiment interieur qui doit nous diriger dans la vie. On ne lui donnait pas seulement la conscience du monde materiel . le respect. le plus important. Et personne de ceux qui aiment la justice ne niera que la est le seul espoir de paix. Depuis cc temps. le desiquilibre des changes. J'entends par Religion non pas telle ou telle en particulier. l'honnetete . Le vrai but de l'education est d'apprendre a l'enfant a comprendre le but de la vie. et se dit : Jamais plus . Quatrieme aspect : l'education . ce progres n'est pas pour le bien . Autrefois on enseignait a 1'enfant les bonnes manieres qui faisaient le charme de la vie. cherchant a se derober ce qu'ils ont. cet ideal auquel l'homme aspire . mais it semble que la ligne de l'education ait deviee . it y a une telle evolution dans cette We que tous sont obliges. d'y aller. au-dessus ou au-dessous. tout cela prouve que l'homme n'a pas developpe en lui l'idee du bien et de la fraternite . Crise generale dans le monde du commerce. it semble que maintenant ce soit seulement d'apprendre a defendre ses propres interets dans la vie . Quel que soit le progres de I'homme. it est paralyse de tous cotes . et a le diriger dans sa voie . cela montre aussi que fame du monde est malade . le commercialisme ne tend que vers un profit sans limite . au premier abord . Aux epoques de religion. I'Amerique. mais dans notre epoque de materialisme. mais utile a la vie 5 . on faisait battre l'homme contre 1'homme. mais a la longue. car tous les deux perdent .27 question militaire. divorces. aussi vivantes. L'etat de chores actuel est comme le premier de ces exemples. les paroles du Christ sont toujours aussi parfaites. les cas qu'ont a juger les tribunaux. quand guerrier. et ce n'est vraiment pas progres pour l'homme . it y avait un frein sur le commerce : c'etait la crainte de Dieu. est la religion . Pensez a la personne qui 6 dans une piece. et plus elle est armee pour le faire. De 1a. Le temps est venu oil la nation la plus jeune et la plus vigoureuse du monde. Si la race humaine est detruite par sa propre science. Amis. meilleure est son education .

3 Ordre ouvert a tous. et tacher de trouver un remede. it est dans le coeur de chacun . Il apporte a I'humanit6 non une Religion nouvelle. l'homme. Plus que jamais le monde a besoin de Religion. la vraie vie qui nous prepare a comprendre la verite. maintenant c'est bien rare . parceque I'humanit6 est malade . Ceci prouve que 1'esprit religieux semble avoir ete enterre. et ainsi retrouver la fraternite humaine . sans distinction castes.28 faire de plus grandes choses . Lf . son bureau . Le Dieu que toute I'humanit6 adore n'est pas au fond des cieux. Le temps est venu que l'homme ne peut plus avoir confiance dans son frere. Nous avons besoin de cette Religion qui nous montre tous les hommes comme fils d'un meme pere. aucun desir qui 7 7 .3 alors on n'aura jamais cette lumiere si necessaire surtout maintenant. Il nous faut acquerir la tolerance pour les religions pratiquees par les autres . substance divine dans l'etre humain . Beaucoup d'hommes croient que la Religion est pour les femmes . Elle appelle les hommes a servir dans le service de Dieu et de l'humanite. a comprendre la degenerescence actuelle du monde. De servir le monde de tout son pouvoir pour atteindre le but de sa vie. ouvrir ses porter a la sympathie. de 1'esprit de la Religion . pour trouver cette lumiere qui doit illuminer toute la vie . :This sentence. remained unfinished . si . mais un Dieu vivant . Nous devons apprendre de la Religion a mener la bonne vie. probably the end of the lecture . religions et D'autre part. it suffit de se rattacher a l'essence meme de son etre. Si ce moment vient. La seule foi religieuse du Soufi est de reconnaitre dans le coeur de l'homme 5. 5 . Il aide a decouvrir en noun cette etincelle divine qui donne la joie et la paix . Il fut un temps ou on pouvait se fier a la parole des gens. 3 Message Soufi. a s'eveiller. La vraie religion est dans le coeur de tous les hommes . .

using lh . J'appelle ceci premiere categorie parceque les personnel de la premiere categoric arrivent a une gare. : one line left open . could not always keep up with the translator. sans savoir jamais ou c'est ni ou sera la prochaine gare . et que quand cette chose est fmie. Therefore this. = a reporting in the hwr .. . en appartenant a la premiere categorie . plus on voit que cette vie est un voyage . pour aller a Nice . Document: U.Ile Lefebvre.Ile Lefebvre. Lf . 16 Janvier . shows several missing words and unfinished sentences. 1922 1 Le Voyage vers le Bu t Bien. La personne qui desire atteindre richesse. As known from an adve rt isement in a newspaper .Ile Lefebvre of the simultaneous translation into French of the lecture "The Journey to the Goal" . . et la raison est la suivante : La vie de l'homme se passe ordinairement en s'occupant des choses superficielles de la vie . who translated sentence by sentence while the lecture was given . a Nice . le 17 Janvier. La verite est que chaque chose a atteindre necessite un effort 2 et un certain temps. sometimes written down in telegraphese. puis a une autre. Ceci nous montre que chaque resultat de la vie n'est que le desir d'atteindre une chose qu'il ne connait pas . dated "Lundi. 1922". this lecture was announced for the 17th of January 1922 at the request of the Masonic Lodge in Paris . pouvoir. Quand on comprendra bien ceci. Paris . of M . M . Nous pouvons nous figurer cette personne comme une qui vient de Paris. Plus on reflechit sur les affaires de ce monde. . on comprend qu'il y a deux facons de faire ce voyage : 1° . La seule difference est la suivante : que la source et le but de ce voyage ne sont pas connus a tout le monde. in their Temple Rue Puteaux 8 (17') . Notes : 1 . To date no reporting in English has reached the archives . Le sujet de cette conference sera le voyage vers le but .29 Simultaneous translation in French of the lecture The Journey to the Goal". Facon inconsciente : c'est ainsi que la plupart des personnes font ce voyage . elle fait ce voyage.aimes de Dieu . La difficulte est que le commencement et la fin de chaque affaire semblent le commencement et la fm de chaque personne. the only available document in French. in the handwriting of M . puis. comme toutes les autres. The text. Obviously. is published here as the basic text . 2.

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. De cette facon ce qui l'attire et le pousse, ce qui decide son prochain voyage ; et ainsi une personne, dans la vie, voyage d'une chose a une autre chose. Et quand la mort arrive, it se rend compte qu'il n'est pas du tout oil it croyait, ni ce qui 1'attend de l'autre cote . 2° . Autre sorte, voyage conscient : I'homme sait d'ou it part, et it sait ou it veut arriver . Par consequent pour ce voyage 1'homme part sachant oil it va, et it accomplit dans le voyage le desir le plus cher de son coeur . La difference entre ces deux voyageurs, c'est que Fun saisit l'objet dans l'obscurite, et saisit l'objet qui n'est pas celui qu'il s'attendait a toucher . Il fait ceci parceque c'est le desir innd de son ame de voyager, et chaque fois it voit qu'il s'est trompe . Le second, voyage conscient: it sait d'ou it part et ou it veut arriver : it y a sans doute des conditions, des necessites, des regles et des lois qui doivent etre etudides et comprises . En premier lieu, . . . 3 la chose la plus difficile . . . 3 humaine, parceque la parole humaine a ete . . . 3 exprimer du premier voyage . et it n'y a pas de paroles pour exprimer experience du second voyage . Tout ce qui a ete essaye par les grands mystiques et les sages a ete fait au moyen de leur poesie, symbologie, pour eveiller l'homme a la verite. Quand une personne commence ce voyage . it lui est necessaire d'avoir un esprit initiatique, et c'est la personne qui a du courage, qui peut commencer ce voyage, parceque la nature humaine est comme celle des moutons : ou une passe, les autres passent . Des gens deviennent fixes dans leurs croyances, et quand on leur demande 3 ils hesitent : pourquoi? Parcequ'ils ont pris l'habitude . Par consequent, c'est l'ame courageuse qui se dit : si on m'a appris, etc. 3 . Si je trouve autre direction, pourquoi ne le prenderaije pas? Sans aucune doute, les hommes dependent les uns des autres . par exemple quand une personne arrive dans une ville inconnue, s'il ne demande pas chemin, it arrivera peut-etre, mais surement en gaspillant un peu de temps et de son energie . Pour arriver a la destination voulue, it faut que l'homme trouve qu'on lui indique la source. Sans doute, cet enseignement nous le trouvons en nous-memes ; cet esprit, dans 1'homme, qui pese et qui juge, qui est capable de distinguer entre le Bien et Mal. Deux autres sources peuvent noun guider dans la voie ; une source, signes et traces de ceux qui ont deja fait ce voyage, et qui ont laisse ces signes pour ceux qui veulent les trouver . Et plus on dvolue 3 , plus on est apte a voir ces signes dans la poesie, dans la musique, dans la nature, etc . Le poete Saadi a dit : Si to vue est claire, to peux lire meme dans les feuilles des arbres . Et le signe des grandes times venues de temps en temps pour eclairer 1'ame, qui rendent le voyage plus facile, ces signes peuvent devenir si utiles ; et 1'homme qui peut les comprendre trouvera son chemin meme dans l'obscurite et les t€nebres . Car pour certains etres, les paroles des grandes times sont seulement des paroles saintes ; mais pour les autres, c'est .comme une torche . Cela ne suffit pas, car un signe n'est qu'un signe . Le maitre est le premier et le dernier . Et celui qui est le premier et le dernier ne peut pas etre absent d'au-milieu de nous . C'est a caus e

3 . Lf . : an open space

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des limitations de I'homme qu'il le voit sans le reconnaitre, et qu'il l'entend sans le savoir . Le Maitre qui parle tout bas quand it faut parler tout bas, et parle haut quand c'est necessaire . Par consequent, c'est donc I'homme qui possede ]'esprit du Maitre, et c'est par I'homme qu'on peut apprendre plus que par n'importe quel signe . On dit en langue Perse : 2 Dans les deux voyages on trouve les peines ; sans doute, dans le voyage conscient apres la peine, it y a une recompense, tandis que dans l'autre, apres la peine, plus rien . En Anglais : "Tout est bien qui finit bien ." Et nous pouvons juger le resultat quand nous voyons la fin . Quand on fait ce voyage on le fait en dedans, sa nature est le contraire . La premiere difficulte, c'est se rendre compte qu'on n'a pas de pire ennemi que soi-meme; que tout obstacle de ce voyage, c'est faiblesses et defauts de soi-meme . Six defauts se montrent dans ce voyage : colere, passion, infatuation, orgueil, jalousie, avarice . II se trouve que toutes les erreurs qu'on peut faire dans la vie, ont leur source dans un de ces defauts, et jusqu'au moment ou I'homme reconnait son ennemi en lui-meme, it lutte contre ces memes ennuis dans les autres . Le jour ou it se rend compte que cette faiblesse est en lui, sans aucune doute, it a fait un pas en avant vers le but de son existence . Mais ceci ne met pas fm a la difficulte du voyage . La difficulte est la suivante: des qu'une personne devient meilleure que la generalite, it souffre davantage ; quand it comprend mieux, it souffre d'incomprehension et de manque de sympathie chez les autres . Et sa souffrance et sa sensibilite augmentent . Les epines avec les epines peuvent se piquer mutuellement ; les epines avec la rose, la rose est dechiree, 1'epine reste 1'epine, et la rose est dechiree . Plus un homme est developpe, plus it souffre de ce qu'il sent chez les autres, et it se trouve solitaire, car chaque personne cherche son propre element, et quand developpe, plus difficile a trouver . Sans doute ]'habitude cree la nature, et le moment vient ou l'on a appris a supporter ce qui est difficile a supporter. Cette attitude peut s'appeler la mort, et alors elle a deux attitudes : 1° . Indifferente, partir et laisser tout; 2° . Cette attitude c'est de dire si les bons souffrent, les mauvais doivent souffrir encore plus, et it a pour eux une immense tendresse. La comprehension atteinte par les adeptes, c'est que plus on avance, plus on approche la vraie source . Le grand poete hindou 3 a dit : Je suis moimeme le voyageur et je me suis trouve moi-meme etre le but . Quand on se figure4 on voit qu'un pole de ce voyage est humain, l'autre pole est divin . Le point d'ou on part pour le voyage peut s'appeler 5 . Ceci montre que c'est le developpement humain qui est divin . C'est ce developpement que l'on peut atteindre en faisant ce voyage . 11 n'est pas necessaire que chaque etre humain soit divin; comme la jeunesse suit 1'enfance, le divin suit l'humain . Le but du voyage est donc d'atteindre cet esprit divin qui est dans l'homme . Sans doute, tant qu e

4. Lf . : there could be a small space after "figure°, but it is not clear . 5. Lf. : more than one line left open

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l'homme garde sa conscience limitde, it est captif et ne peut atteindre cet esprit divin . Par consequent, pour pouvoir atteindre cet esprit divin, c'est de detruire ce qui nous retient captifs. Mourir avant la mort . Et c'est A ce but que l'homme arrive .
Histoire . Roi qui aimait beaucoup son perroquet, le gardait cage d'or 6

La vie est u n

6 . Lf . : the story itself was not taken down . Four years later this story was also told by Pir-o-Murshid Inayat Khan as part of the lecture "The Freedom of the Soul", given in Detroit, United States, on February 1st, 1926 . Although in that lecture the story may have been told a little differently, as it was meant to illustrate a different subject, the text of this story is given here, and may fill in the missing part : " . . . the story of a king who had a pet parrot . The king and queen loved it, admired it, took great care of it . One day the king was going in the woods for shooting . He said : "Please parrot, I am going in the same woods from where you were brought ; is there some message I can say to your fellow creatures?" The parrot said : "Yes, I would be much obliged if you take my message . Tell them please that I am very unhappy since I have left you all . I long for that freedom which I experienced in the woods and association with my fellow creatures . Although the king and queen are both sympathetic to me, they keep me in a golden cage". On arriving in the woods the king looked and said : "Parrots one of your brothers is in my palace and it has sent you a message : it is unhappy since it has left you and longs to be in this sphere where it was free to dwell . But it does not know that ever it shall be free" . On hearing this the parrots dropped on the ground one after the other. And the king was so impressed by it . Instead of killing more birds he went home . He said : "So many lives I have ruined by giving this message" . The king came near the parrot and said : "How foolish to give this message! When I told it, one after the other they dropped on the earth and were dead" . The parrot looked up, heaved a sigh, and dropped . The king said : "I thought the parrot was foolish, but I think I am foolish to say this . Now I have lost the last one ." The king commanded that the parrot be taken and buried . The servants came with a golden tray, and took the dead bird out of its cage . But as soon as it was out of the cage, it flew and sat on the roof . The king asked : "What is it, parrot, you surprise me?" The parrot said : "My friends did not die . They played death . They gave me the lesson which I asked them to give . There is no freedom without death . "
-(From Km .'s transcription of her sh .r . of "The Freedom of the Soul", Detroit, February 1st, 1926)

7 . Lf . : The last sentence(s) of the lecture is (are) missing .

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M .me Graeffe's handwritten copy, possibly made from her longhand reporting of the lecture .

Universal Brotherhood of Humanit y Although the word "Brotherhood"2 seems to be easy, there are several points of view. If it were as simple as it seems the world would not have gone through the great catastrophe which it has gone through . The cause of all the trouble3 is the lack of realisation of Brotherhood, and that this Brotherhood2 was taught by the great Teachers of humanity . If the great Teachers have given a message4 to humani ty it is no doubt the message of Brotherhood . In plain words : "God is love ; you must love your enemies . " No doubt simple things to human beings are too simple ; too many people who have studied think that they must no longer learn anything . It is too easy; yet if they would study it closely they would see it is the most difficult thing in the world. The necessity of life is a spiritual necessity from a metaphysical point of view. In other words , Brotherhood2 is the nature of man , and the secret of Brotherhood2 is centred in the idea that like attracts like . Some animals go in numbers; they are attached to each other , and they abide in harmony . But other animals , such as lions, tigers &c . do not like to be together ; their passion is their own enemy ; they are never contented , because they have not that spirit of harmony for which every soul longs . Human beings show that tendency6 more pronouncedly by living together in villages or cities , by 7merrying recognising people of their ow n

Documents : Gf . = a copy in the hwr . of a Belgian mureed, M .me . Graeffe-van Gorckum, probabl y transcribed by her from her own lh .r ., with a few corrections in ink, made by herself, and some others in pencil in an unidentified hwr . Sk .tp . = Sakina's typewritten copy of "Gf ." Sk .c . = some corr . made by Sk . in "Sk .tp ." Notes :
1 . Although undated, this lecture is known to have been given in Brussels during the second half of January 1922 (from a report on Pir-o-Murshid's activities at that time in Belgium) . 2. Sk .c . : capital "B" changed to "b"

3. 4. 5. 6. 7.

Gf. : "s" added by Gf . Sk .c . : small "m" changed into "M" Sk .tp . : a comma instead of "&c ." (=etc.) Sk .c . : "(of harmony)" added Sk .tp . : "recognising" ; Sk .c . : afterwards Sk . crossed out "recognising" and wrote "marrying" in the margin ; a separate note in Sk .'s hwr . indicates that "marrying" was what she believed Pir-o-Murshid Inayat Khan had actually said ; then, later again, "marrying" was crossed out and "recognising" written above .

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nation; and, no doubt in this way are born virtues, like family pride, which sometimes engaged families in long quarrels . In the traditions of East and West humanity is the same, and has shown virtues which seem right and wrong (both are so close together), so that it is very difficult to distinguish which is which . Family pride developed into native8 quarrels . The old traditions of Persia explain those quarrels between men, tribes, and so on ; for instance, if the chiefs of two different tribes were struggling together, the stronger one became chief of the two tribes ; yet as long as the feeling of Brotherhood remained, it was a virtue in itself, and it was living . All that is moving is living, and that which is still is dead, and that which is dead is useless in life because it brings about death . In the great war we have gone through there was a dead element ; 9patriotic spirit, so long as it was progressing 10was a virtue; but when it ceased to expand itself then it became contrary to what Brotherhood2 should be . Any individual in Society" has to trouble himself about his own interests ; a greater virtue is the care for a whole family, the endeavour to do all one can to please one's friends . But that virtue is surpassed by the individual who does not only think of himself and his family, but also of the people in his own village or town . One may even see a man considering himself as nothing, because his outlook is greater and he considers the nation first . As long as that heart12 quality is progressing there is a great blessing in society ; but as soon as that spirit becomes still and is not given a chance to progress, then it ceases to fulfil its purpose ; it is hindering the progress of human life ; and, if it cannot expand it brings about the greatest catastrophes that have been experienced in the world . From a philosophic13 point of view the whole world is one family ; and, if we look at the way in which the world is working, we see that everybody is seeking his own interests . Men, however, are interdependent . A man living in a family cannot expect to be happy so long as one member of the family is unhappy . According to a mystical point of view, the whole world is one body ; and, if there is a weakness in any part of a body, the whole body will be affected by it . Life, at the present time, is like a child's game ; every child is trying to get the other child's toy, . but he does not know how to keep it . Things in the world are changeable ; they are not to be relied upon . Man sees the vanity of the world ; but if he does not see a reality in contrast, he remains intoxicated by the unreality, and tries to get some pleasure from his life, even for 14moment . The happiness of this world is something we cannot keep ; it is just like the horizon- the nearer you go, the farthe r

8 . Gf. : "national" written in pencil above "native"; Sk .tp . : "(national)" adde d Sk .c . : "native" crossed out and "national" put in its place 9 . Sk .c . : "the" adde d 10. Ibid . : "it" adde d 11 . Sk .tp : capital "S" changed to a small "s" 12. Sk .c . : a hyphen added 13. Ibid . : "philosophical" 14. Gf. : "a" added in pencil ; Sk .c . : "a" added

35
it goes. As soon as you get it, you see it is not the thing you wanted ; that discontent continues its work till it we have found and understood the manifestation of God, in which is hidden the Divine Spirit . God cannot be sought15 in temples, for God is Love ; and love does not live in temples, but in the heart of man, which is the temple of God . The true religion would be to recognise it so, and to tolerate, to forgive, and to love each other . No doubt there are difficulties ; we are not angels, and we cannot expect to act like them . Many have no clear vision before them as they are indulging in the life of intoxication . Perhaps the time will come when everything we depend upon will be taken from us ; the best would be to consider life from a philosophic13 point of view; then we really should be able to smile at life; to-day the16 thing is most necessary .

15. Gf . : "sought" crossed out and "found" written in in pencil ; Sk .c . : "sought" deleted and "found" written i n 16. Sk .c . : "the" changed into "this"

36
M .me Graeffe 's handwri tt en copy, possibly made from her longhand repo rting of the lecture .

The Intoxication of Life.

Life around us creates intoxication ; all that we see and hear, taste and smell, has one2 intoxicating effect . Of course there are different degrees of intoxication, such as nourishment, excitement, ..3 intoxication . All of them are intoxication, and affect the mind ; but, as mind and body reciprocate every effect of life, the intoxication of life may influence the body . Therefore, all actions are under the influence of intoxication . No doubt it is well known that everyone is committing faults, and that faults may become virtues . Therefore general intoxication cannot only4 be distinguished .
Another idea is that intoxication is material ; but there is a desire in the soul which is material too ; and, what happens is, that this intoxication disturbs the activity of the soul . A great poet ( )5 has written a play called "Shacounta"6 which is a symbolical idea of what I am speaking about . The first act is that in which a King meets a virgin named "Shacounta"6 in the forest, where she? had been shooting, and the first sight of her makes him know8 with hiss entir e

Documents : Gf. = a copy in the handwriting of a Belgian mureed, M .me Graeffe-van Gorckum, probably made from her own longhand reporting, with a few corrections in pencil made by her . Sk .tp . = Sakina's typewritten copy of "Gf . " Sk.c .= some corrections made by Sakina in "Sk .tp ." Notes : 1 . Although undated, this lecture is known to have been given in Brussels during the second half of January 1922 (from a report on Pir-o-Murshid's visit to Belgium at that time) . 2. Gf . : "one" changed into "an" ; Sk .c. : "one" changed into "an" 3. Sk .tp . : dots omitted ; Sk .c . dashes adde d 4 . Gf . : a question mark in the margin indicates Gf .'s uncertainty about the word "only" ; Sk.c . a question mark after "only" which does not seem to be the right word here ; "always" may have been intende d 5 . Gf . : "Kalidas," added afterwards in pencil ; Sk .tp . : "(Kalidas) " 6 . Gf. : corr. in pencil: "Sakuntala" ; Sk .tp . : "Shacounta (Sakuntala) " 7 . Gf. : "she" crossed out and "he" written above in pencil ; Sk .tp . : she (he)" ; Sk .c . : "she" crossed out and replaced with "he " 8 . Gf . : "know" crossed out and "love" written above in pencil ; Sk .tp . : "know (love)"; Sk .c. : "know" crossed out and replaced with "love"

37
devotion ; the whole life to him is just a glance of her . The second act is that in which the King gives her an engagement ring, promising to give her his palace, whenever she can come . After returning to the palace, everything so engaged his thoughts that he forgot Shacounta 6 . When she comes to the palace she, unfortunately, loses the ring ; she sends a word to the King, but he is so taken up with his duties that he does not believe that there was such a person . The third act is that in which Shacounta6 being disappointed, disappears and goes to heaven ; but still she retains in her breast the promise that the King made, and cherishes that hope even in heaven . In the fourth act the King remembers, and thinks of his promise; then, every beauty around him becomes mere darkness, and he goes in search of Shacounta6 until he finds her . This is the story of the soul . In the Bible10 it is said that, having made man, God called out Who art thou?" and the answer came--"I am Thy servant" . It is the promise of the King ; it is this promise that every soul gives to its Lord, and that promise was forgotten in the intoxication . When the intoxication diminishes, then the remembrance of the promise comes back to the soul, and the soul sees that all the beauty in the world becomes faded l when Shel l thinks of the beauty to whom Shel promised . In order to remind man of his promise the ancient Egyptians had the following custom :--when people were eating, drinking, and dancing a mummy was brought in, in order to balance the intoxication by the sight . Even now, among the Burmese, a great feast is made when somebody is dead, and so the intoxication is balanced by the idea of death. In ancient temples there was always something reminding people of death . What is around us is nothing but intoxication ; man works from the morning till the evening under the influence of intoxication, till he finds that it all is vain ; as soon as he realises the intoxication, his first idea is to humble himself in the dust and say : "I am nothing", and only in that moment a sense comes by which he feels and sees things clearly . My friends, all the troubles and catastrophes the world has gone through is the result of intoxication ; and although all troubles may seem to have vanished, yet they cannot cease so long as intoxication exists . The chief mission of a religion is to bring about a balance . No doubt it is stupid to think that man could live in the world without being intoxicated ; it is just the same as if we thought that a fool can swim in wine without becoming intoxicated . We breathe intoxication and every movement is made under its influence . But we can make a balance between intoxication and soberness . People think that by study we can solve the enigmas of life ; it is just the point of view of a drunken person compared with that of a sober man . A drunken man will say something is a serpent, but if a sober man comes and proves that it is nothing but a cord, what influence can the drunken man have on his fellow creature s

9. Gf . : afterwards "his" crossed out in pencil ; Sk .tp . : "his" omitte d 10 . Gf . : afterwards "Bible" was crossed out and "Koran" written above in pencil ; Sk .tp . : "Koran "
11 . Sk .tp . : "she"

38
afterwards ? Yet the great prophets of humanity have been beheaded because they thought otherwise th an others have done . There are a great many scientists who desire to get at something which is hidden ; they cannot deny that their souls have not yet found the happiness they are seeking . Many of them do not a ll ow themselves to admit there is a soul , and to confess there is a God ; but then the moment of soberness brings them a great force ; they cannot help thinking of something above this changeable world . This shows that in the darkness of intoxication everyone is seeking, just like a person in a dark room ; but he does not know what he is seeking for. He is seeking for a friend in whom he may confide ; he is seeking for a judge who knows real justice which cannot be found here ; he is seeking for beauty that never vanishes; he is looking for life that never finishes ; for knowledge that never changes ; and in seeking a ll these he is seeking God . Now, there seems to be in this world a kind of attraction to spiritual things, an d sometimes one fords amusing things ; the tendency of some intellectuals who try to photograph the soul, or to design it ; they seem to be ignorant of limits between changeable and unch angeable . All that is form comes back to what has no form ; then how can you give a form to what has no form ? If one knows a little more than another, there is nothing to be proud of ; those who know it 12will lend it12; those who are wise speak less th an the halfwise ; they are not wishing to make the others believe what they say . Only people half convinced will argue with others, because their fate13 depends upon others ; an d, really speaking , abstract things c annot be argued , and the real miracle is done every moment . If we could look through life we should see that life is full of miracles. The great teachers have told the real truths ; their words are the staircase which leads you to the truths ; but if truth you must realise you must t ry to bring about soberness in life . A few moments out of twenty four hours is not too much .

12 . Gf . : these words were underlined in pencil to indicate some doubt that they were taken down correctly ; "hide" may have been said instead of "lend " 13 . Gf . :"fate" crossed out and "faith" written above in pencil ; Sk .tp . : "fate (faith)" ; Sk .c : "fate" crossed out and replaced with "faith"

39
M .me Graeffe's handwritten copy, possibly made from her longhand reporting of the lecture .

The Five Wishes of the Soul. Souls seek what they do not know, and therefore they often do not know what they seek . It is just the same as when we look at what we can the horizon ; we try to see something and see the horizon ; but in fact it is nothing. And so it is with the constant occupations which keep us so busy ; we have an innate desire to find what we do not know . It is that desire of the children which makes them interest themselves with their toys ; and so it goes on from one thing to another ; we are never satisfied . 2Sometimes one thinks that it is the inefficiency of things that is the cause of dissatisfaction . Gemetufnes one thinks !hat it 69 the Oneffieveney ef things that 69 th e 2 ; sometimes one thinks that his desires are one particular thing, and therefore not satisfactory ; but the inner cause is that the soul is seeking what reason does not understand ; and the day when the mind will understand it, it will be like being reborn . In the holy scriptures it is said that if the soul be not reborn it cannot enter the kingdom of God, which shows that entering the kingdom of God necessitates re-birth . Now, coming to the different desires of the soul ; there are different desires which are answered by one thing . The first desire is for 3dependent happiness3, and when one does not find happiness, he seeks for pleasure which brings him a shadow of happiness, as the pleasures of the body cost more than they give ; there is no earthly pleasure which has much happiness attached to it . An Arabian story gives an example of this . In the Palace of a King a slave, wiping down the furniture took rest on the royal bed . It was so soft and full of beautiful ornaments 4 she slept fast ; she did not know where she was . In the meantime the king an d

Documents : Gf . = a copy in the handwriting of a Belgian mureed, M .me Graeff e-van Gorckum , probably made from her own longhand reporting . Sk.tp . = Sakina's typewritten copy of "Gf ." Notes : 1 . Although undated, this lecture is known to have been given in Brussels during the second half of January 1922 (from a report on Pir-o-Murshid's activities in Belgium at that time) . 2 . Sk .tp . : Sk . started to write the sentence a second time, then crossed it out. 3 . Gf. : although the other four desires in par. 3, 5, 6, 7 are underlined in the ms ., "dependent happiness" is not; Sk .tp . : all underlining omitte d 4 . Gf . : a space here indicates that some words were missed ; Sk .tp . : the space not indicated

40
queen came down ; she was awakened and got up startled ; and yet she laughed . It amused the king and queen, and they asked her if she was proud of her action, and she replied thus : "I have slept one or two hours in this bed and I have received one blow; I wonder how many blows you Shave received5, you, who sleep here every day" . That constant desire of the soul is the seeking for pleasure, and as man cannot reach it, he must content himself with touching wine with his lips without drinking it . There is another desire-- to know. That desire manifests itself in the child ; he tries to understand ; yet a man may read all his life, and at the end he will see he knows nothing . An Arabian scholar said: "I have read all my life ; but I only understood when I closed my book ." There is a tendency to say--"You are right" or "You are wrong", "I believe", "I do not" ; it is just like the desire for pleasure-we try to find out the truth . Friends! earth is limited, and all that it contains is limited . Sometimes I am asked what is my idea of God . It is just like asking what a table, or a chair is . All you can say is, "Here it is ." Can you express your first thoughts? or all that is the6 first part of your nature? You cannot express it in words . How can God be expressed in words? We can only recognise him . To explain God is to destroy Him ; to analyse God is to 7 Him. This materialism of the word has torn God to pieces by pulling Him down from a metaphysical point of view . The way in which the soul can accomplish its purpose is different : it is by meditation, by the great lessons given by the great teachers of humanity, by worship and devotion ; as Christ has said: "Seek the kingdom of God first, and all will come afterwards ." One studies a long time without attaining the soul's purpose . Man is mistaken ; he tries to find under his feet what he ought to look for above his head . By looking down on the earth we cannot see the moon . The third desire is to love and to be loved , because the soul comes from the source of all love . God is, all love . It is said in the Bible, "God is love ." He wants love, and gives love; but really speaking, His nature is that of giving . Yet it is reciprocity that keeps the flame alive; it raises the soul to a state where it can see the truth . The secret is to be independent and master of love . And the master of love is the one who does not care whether it is given in return or not . What is given, is given back a thousand times more ; he always gives love . This is the principle that Christ taught when he said--"Love your enemies ." The sun shines equally on fertile and desert lands ; and so is the nature of man, in which God's nature is reflected . Of course, we, human beings, learn this lesson sometimes when it is too late . But, if, at any moment, we can forgive somebody who has offended us, we have really found God. This is what is wanted in the world . There is love between two individuals when one says "I love", and the other is inclined to say " I

5 . Gf. : "have" changed into "will" in pencil afterwards ; Sk .tp . : "have received" changed into "will receive" in pencil in Sk .'s hwr . 6 . Sk .tp . : added "(origin?)" in Sk .'s hwr ., probably suggested to replace "part of 7 . Gf. : "annihilate" afterwards added in pencil ; Sk .tp . : " . . .", afterwards "annihilate" written in

41

love, too." There is love between people of the same nature . Two men, loving from the same source, make love complete ; and it is only when we love somebody in God that we can tolerate our enemies .
The fourth desire of the soul is that for beau , and beauty comes from harmony . Things are beautiful if they are harmonious ; and it is a pity that when man knows beauty he forgets to develop that beauty in himself. How many people complain about rudeness? We should try to produce in ourselves what we find to be wanting in others . Every soul complains about something that is wanting in others ; but there is only a 8 soul which produces that beauty in one's life that is wanting in others . The real search after God is the contemplation of the whole beauty . Imagine all the beauty of nature ; has that all been created without science? Can art imitate it? If one turns to that source from which all beauty comes we may then find the beauty that is wanting ; the finer yeas one becomes the more crudeness manifests itself; and it is natural that the more one progresses the more one becomes sensible . One begins to see how inconsiderate people are, and to notice that under those conditions one cannot progress . If a person depends on all the beauty of the earth, he will not be able to find it, for even then he must look towards the source of all beauty . The fifth desire is that for peace . Everybody seeks for peace, and we see that there is not one soul whose greatest desire is not for peace; and yet there are such great troubles in the world . And if there is lack of peace it shows that there is something wrong10, externalt0 remedies do not suffice . We must begin with making peace in ourselves . If something we are thinking or doing, if our thoughts or actions compromise that state of peace, then we are in an unnatural condition, and we cannot bring about peace among our friends ; we must, therefore, seek the peace of God . And these five desires bring us back to the word of God--"Seek the kingdom of God first, and all else will come afterwards . "

8 . Gf . : afterwards "rare" added in pencil ; Sk .tp . : "rare" added in Sk .'s hwr . 9 . Sk .tp . : "you" omitted 10 . Gf . : ", external" afterwards changed into " . External"

42
M .me Grae ff e's handwri tten copy, possibly made from her longhand repo rt ing of the lecture .

The Power of Silence. It has been known by sages of all ages that Silence is the secret of all mysticism . In the first place Silence proves control of oneself, which means the ruling of one's own domain . And it is the lack of ruling power when a person lacks silence. In everyday life a person says things which he ought not to say; and afterwards he reflects2. It is, of course, a lack of self-control that makes one say what he does not wish to say . Besides, there are many things secret, which one does not like to tell everybody . But, when one has no control, he tells them . In many circumstances it is under the influence of emotion that one says what he should not say . Sometimes a person says "Yes" or "No", submitting to the will of another ; at that moment he does not know what he says . Sometimes one says "Yes" or "No" to something he does not know, and people who are a little 3 can, in that way, turn a friend into an enemy, or an enemy into a friend . There are many people in the world who are just like machines in human form ; they can be turned that this way and that way ; that shows, that, to be a real human being, one must have power . Consideration is necessary at every moment of life ; at one time something must be spoken--the next, not ; one must know the proper time when to say something, or not . There are moments when you can say something ten times in vain ; there are other moments when it is fruitful ; one must judge of4 the moment . Very often one sees that a mistress is cross with her servants, and all that is fruitless ; just as a son may be scolded in vain . The reason is that in the worlds,

Documents: Gf . = a copy in the handwriting of a Belgian mureed, M .me Graeffe-van Gorckum , probably made from her own Ih .r ., with a few corr . in pencil made by her. Sk .tp.1 = Sakina's typewritten copy of "Gf . " Sk .tp.2 = a typewritten copy of "Sk .tp .1" with a few commas added and "Silence" changed into "silence " Notes: 1 . Although the MS is undated, this lecture is known to have been given in Brussels during the second half of January 1922 (from a report of Pir-o-Murshid's visit to Belgium at that time) . 2 . Sk .tp .2 . "reflects" changed into "regrets", not known by whom 3 . Gf . : afterwards Gf . filled in "powerful"; Sk .tp .1,2: "powerful" 4 . Sk .tp .1,2: "of" omitte d 5 . Gf . : afterwards Gf . changed "world" into "word" ; Sk .tp .1,2: "word"

and that she was too poor to afford it . and her husband. According to the ancient scriptures we learn that God created man to understand all the mechanism of the mind . After forty days the mother came back with her son. the nation. But he answered--"It is not the sweets which have helped you--it is the principle . self-control and consideration are necessary . She went back to the healer with a present. did not get any reply . "Every day there is a quarrel. and nothing is so precious as being the ruler of one's own domain . that all he had he spent in7 sweets. you give it . but the disciple did not understand his meaning . and divorces. Sk . you give others strength. and the consequences can be reckoned by the past war .tp . he respected his mother . but not from a moral point of view . and ought to think of all that his mother had done for him . asking him to give her some more sweets . The school of the Sufi has a method to strengthen oneself. He has made him king of all creation. and you must not open your mouth during that time . said--"I shall give you some sweets which you will keep every evening in your mouth. : "prophet" afterwards changed into "sage" . for.tp . if you have it. very often they speak immediately. but those having control are engineers . and the world . But the physician. in order to put it into the best words . and the natures of the three homes are the same .43 there is no power . the secret is Silence . after a little time. The philosopher said-"Come back in forty days".1. and there was no fight . but. No doubt this made a great impression on the lad . Your husband has no control of himself.2 : "sage" 7 . Now the 6 . the mind and its vibrations ." That shows that. Why are these mournings. who was in a mood to disagree. It never went further. But the disciple asked the philosopher why he had told her to come back after forty days . and the philosopher told him that he should be more considerate. There are now less troubles . and soon both the husband and wife were very glad to see there were no more troubles . to control the body. but if you are weak you give others weakness . and I have now come to the conclusion that I must finish with my life" . if you are strong. She said. For peace at home. and order in the community. Those who cannot control themselves are dependent upon others and act as machines ." How very few people think forty days about a small thing like that! Very. As long as man does not consider. His reply was that he had "to reflect forty days. There are three homes--the house. A well-known prophet6 of the East told me the following story: A mother once complained to a philosopher that her son did not listen to her ." She followed his advice. it is impossible for the world to become better .2 : "on" instead of "in" . There is a well-known story in the East. from a physical point of view they seem to have diminished. he ceased. Sk . The same laws are applicable to the three. from that day. Therefore. of a woman who went to a physician saying that she had troubles at home always . and troubles in the world? They all show the lack of self-control and consideration. Gf . who was a great master of human nature. 1.

as the happiness of anyone depends upon the happiness of all the others . Two eyes and ears are complete . This is childish talk! Where did Christ come from? His language was oriental . Those stupid quarrels are a thousand years behind time . Truth is the heritage of the human soul--not the property of the East . The aim of Sufism is to awaken that feeling. It is too late now. science. and philosophy . it respects all religions and all scriptures. one Religion . The unity between East and West cannot come before they understand each other . As soon as one rises from the physical plane into the spiritual. one sees there is one God. Ibid . so East and West are complete . : a comma added . one Life. 8 . and it is easy to understand that it should be so. Many people say that the East has particular religions. Misunderstandings are the root of all evil . And on account of these childish talks we have fought too many years . the duty of everybody is to increase the happiness of everybody. and brings about a unity between the human soul and the spirit divine .44 intercourse of East and West is augmenting every day8 they are coming closer together in music.

1 = a text in Sherifa Goodenough's handwriting. The Greek Mysterie s Little3 is known of the Greek mysteries. into a Gatha.1. Gd . 4and that little4 has been very variously interpreted .t . Number 6 ." after the title. " Hq .". others a mummery carried on for centuries by the priests . = a typescript made from "Gd . The temples in which the rites were practised were under the protection of the state . "The Greek Mysteries" 3 . and great use was made of music . identical in its wording after note 4. based on "Gd . Number 6.st . "The Greek Mysteries ".2: "Little" changed into "The li ttle that".1" and meant as a preparation for "Hq . : "and that li tt le" omi tt ed 5 . followed by the Invocation : Hq .h . Hq . It is not known who reported the lecture and the reporting is not in the archives . Gd . clinging to their graves . to be initiated was "to be made silent" . = a stencilled copy. but reinserted by Sk .t . tens of thousands were initiated . 1 : "and that litt le " crossed out by Gd .2" at Headquarters. copied from a reporting of the lecture. . : "The li ttle that" 4 . Hq . Notes: 1 . and therefore not mentioned in later notes .45 An edited and copied text in the handwriting of Sherifa Goodenough . 2: Gd . The mysteries were held to remove the fear of death and to give assurance of the survival of the departed . CUSTOMS and BELIEFS . Gd . Rasm u Ravaj .t . then added above this pa rt of the lecture : " Series II . Customs and Beliefs . Superstitions . Documents : Gd . ETEKAD. Some have supposed them5 to have been a course of agriculture." at Headquarters. Hq . GATHA. Hq . : "them " omitted . Hq ." ." and "Etekad .h . Gd . : added " Series II .st . RASM u RAVAJ" and added "II.st .st.'s handwriting.st .2 = another copy in Gd ..1.h . while others led a dismal life hereafter. the first two paragraphs of this lecture were made by Gd .h .t . in ink . sometime before the 20th of that month ... The word means : silence . made from "Hq . Hq .t .h . No date for this lecture has been found in the archives . Geneva. RASM u RAVAJ SUPERSTITIONS. Most likely it was given in Paris in February 1922 .t .t. : added "ETEKAD.h . taught secretly." and "Hq . : added "SUPERSTITIONS.st . Access to the lesser mysteries was easy . Hq . Hq . Geneva Hq . In them were enacted the lives of the gods in whose name the mysteries were celebrated.h . Later. Gatha . 2 . Those who had been initiated were believed to be happy after death.st. What is known with certainty is the high esteem in which they were held and the strict secrecy which attended them . CUSTOMS and BELIEFS" and added "(To be continued )" after the title .

st . Hq . CUSTOMS and BELIEFS . Customs and Beliefs". : "swam " instead of "had to swim" 8 . Gd .1 = a stencilled copy based on "Gd .h .t .st. Hq . : added. The training often lasted many years . and as a title : "The Greek Oracles" . made at Headquarters.46 The preparatory training for the greater mysteries was very severe .2.t .2 = a later stencilled copy. while living on earth. Gd .st . based on "Gd . dread and dismay.st.h . : "Series II .t" and "Hq . followed by the Invocation ." and as a title : "The Greek Oracles" Sr .Sk. "SUPERSTITIONS. = an extensive list on which Sirdar van Tuyll and Sakina exchanged comments on changes made in the texts.st . from the following two paragraphs . A Greek writer says. made at Headquarters. Gatha. : "had" added 9 ." and added "The Greek.1". Gd . 10'111n ancient Greece11 often 12priests were asked12.1 = a text in Sherifa Goodenough's handwriting. : Sr .1 : "priests were asked" changed into "a question was asked of the oracle". : added "ETEKAD. 11 . : added "Series II . who had received all the initiations of the mysteries.5. I passed through the four elements. Number 5 . Ibid .h . A second Gatha was made by Gd . made from "Gd . Fasting was undergone. : "The Greek Mysteries I" to be added above . Gd . Ibid . Hq .h . followed by "Etekad. at the time of deepest midnight I saw the sun shine in brightest splendour. 11 . says. "I went to the boundary between life and death. Hq .2.h . Rasm u Ravaj .t. Hq .h .Sk.h .h . added above this part of the lecture : "Etekad.1 : "questions were asked of an oracle" . Sr ." as a preparation for "Hq ." and the title "Oracles among ancient Greeks" .". RASM u RAVAJ .. ETEKAD. I stood on the threshold of Proserpina. 13which very ofte n 6 .h . 9In the beginning all was darkness. : " and" added 7 . I saw the greater and the lesser gods and revered them near at hand" . = a typescript. abstinence of all sorts. Sr . Apuleius." above the title : "The Greek Oracle" ."." added Documents: Gd .t . The initiate experienced while on earth the state of the soul dissociated from the body. Mysteries I. Geneva .st .'s handwriting. Notes : 10.st. extremes of heat and cold had to be 6 endured. again going back to the text of "Gd . Rasm u Ravaj . Hq . one beholds the nature of things" .t . Gd .1 : Gd .. not known by whom and not found in the archives Hq . made at Headquarters. Hq .h . RASM u RAVAJ . Genev a Hq . then a marvellous light was seen and shining forms came to meet the initiate . were asked of an oracle" . "Here all instruction ceases.h .2 = a second copy in Gd . The initiate was said to be received. Hq .1 : "Among the ancient Greeks " 12 . Superstitions. 1 : "After initiation .2 : "In ancient Greece" changed into "Among the ancient Greeks .lecture.1".h . among the immortal gods and made as one of them . GATHA.2". Number 5 . Genev a Gd . Gd . Gd .Sk .2 : added by Gd . : "questions . the candidates 7had to swim7 through water for days and 8to walk through fire . copied from a reporting of th e .t . " Hq .h .

Gd .and a" instead of "Also" .. that of her sensitiveness24.st .h. Hq .t .2 : "Especially a" instead of "Also" Gd . Gd .st .h . all other documents : "often" added 24 .2.h .2.h." instead of "for this purpose" 28. Ibid . : Sr .2.h .1 : and they were" instead of "which very often was" 14 .1.t . Hq .st . : "especial" instead of "particular" . Gd .47 was13 answered by a woman.1 : rewritten to read.2.t . Hq .2.t . Hq .1 : "because" instead of "as " 29. Sr.t .1 : "a meaning attached to it" . Hq ..2 : "even" added. Sr . Hq .1 : ". Hq .h . Sk .t .st . Sr.h . Hq . Gd .st .st . Hq .st .2. : "of" omitted 35.h . 13 .2: "one.2.st. the meaning of which was veiled".Sk .1 : afterwards Gd . Hq .st . The question was supposed to be asked of a god.t. Gd . 30.2. : "a particular". Gd . : "plain" instead of "straight" 15 .h .h . 16It is the same what one calls today1 6 the 17 spiritualistic seance.st . The secret of all this is that the priests by their hypnotic power and suggestion wakened in the woman that particular 36 attribute of the spirit within. of32 poetry.. : "which were" instead of "which very often was". Gd .st.2. 19which has its living interest19 in all ages. Gd .especially.h .st. Gd .t . Gd .st . Hq . which always exceeds that of man and which25 is the secret of intuition in human nature . Gd . Gd .st . Gd .2. with a meaning attached to it" 16 . "one. Gd .2. : "some especial" instead of "a particular" . Ibid .2. the interest in20 medium has a greater21 attraction for the average mind . : "Especially a" .1 : "a" instead of "the" 18 . Hq . "the interest of which is alive" .. Gd . Hq .1.st . 33 of the sun.Sk .2 : "a mediumistic answer". Gd . Hq .1 : "this" instead of "which" 26 .. Sr. Hq . : "It was the same thing that today is called".h .h . Hq . : "the attribute" adde d 34. Gd .h .. Hq .2: "It was the same that one calls today " 17 .l : "of" omitted 33.1 : ".. Hq . Ibid .st .Sk.st. 22Woman was23 chosen for this work 24for the reason.t .1 : "Also" replaced with "Especially a" . Hq . Hq .st.Sk.t.t .st . Hq . : "And a " 27. Gd . Hq . as28 in her is to be found29 more susceptibility to intuition . a god 30who was30 distinguished by 31a particular31 attribute.h .2..2.st . : "on account of woman's sensitiveness " 25 . Hq .h .1 : "a" adde d 23 .. Hq . or ofd any other attribute .2.h..2. though in different forms .t .2.h . Hq . Gd . Hq .2. Also26 celibate men were ehes woman was chosen 27for this purpose27.1 : "plain" instead of "straight' . : Sr . Sk . Gd .2. : "some especial" 32. Hq . Hq . who is the possessor of all knowledge . but crossed out by Gd .t .h . Hq . who sometimes gave a straight14 answer and sometimes 15 in meaning attached to it15. Hq .h .st .1 : "very great" instead of "greater" .1 : "attribute" omitted 36. 18mediumistic answer18.Sk .st. added "often" .1 : "an answer from a medium " 19 . Hq .st . Among all the occult and mystical ideals interests.1 : "This was the same thing that today is called". Hq .1 : rewritten to read. Hq . Al other documents: "the" added 21 . Gd .st . : "very great" 22 . Hq . Sr .1 : "on account of woman's sensitiveness" . Hq .h .h .2: "for the reason of her sensitiveness..h .2: "which has a living interest" 20 . Gd .1 : "who was" omitted 31 . Hq . Hq .

".1" and meant as a preparation for "Hq . Gd . Hq .2 : "the" instead of "a" 44. Gd .2. Hq .1 : "should" instead of "ought to" 40 . based on "Gd .1 : Gd ..2" at Headquarters. Those who play with spiritualistic seances they45 would give it all up in a moment if they only knew that ever46 God answers when He is called upon .t . : "Series II .h . Hq .2: added by Gd . Ibid . CUSTOMS and BELIEFS .t. Number 7 . He has many ears and many tongues to speak41. Hq . Rasm o Ravaj . : " speaking " omitte d 50. GATHA.. = a stencilled copy made from "Hq .2. identical in its wording after note 47 and therefore not mentioned in later notes except in note 60.st .h . takes birth from the heart of a sensitive woman. Gd . : "there" omitted .st . Rasm o Ravaj ".st . Gd .2 = another copy in Gd . Gd . copied from a reporting of the lecture. but even through a43 spirit of an individual. : "that" added after "especially" . followed by the Invocation .2.h .h . RASM o RAVAJ . : " not" instead of "it was not exactly" .h . Number 7 .1 : "ever" replaced by "always" and moved to after "God " Documents : Gd .st . ETEKAD.st .". = a typescript made from "Gd .t . so to speak.h .2." at Headquarters. RASM o RAVAJ". Ibid . : added " Series II . CUSTOMS and BELIEFS .h . though 50it wa s 37 . added " Series II . only.10 47This activity48 was really speaking49 a Sufi institution. Geneva Hq . Hq . A third Gatha was made by Gd . whose innermost can be4O easily touched . Gd .2.'s handwriting.h . dead or living. Hq .st .t . Number 7 .". Hq . " 48. Hq .h . Hq. Hq .48 especially37 pertaining to that attribute with which he is identified . later added above this pa rt of the lecture . from the following paragraph of the lecture . when God is called44 God answers . : "upon" added 45." .st . " Superstitions . Gd . Then "SUPERSTITIONS. Hq . All other documents : "they" omitted 46.t .h .t .. Gd ." and the title "THE GREEK MYSTERIES .t . SUPERSTITIONS. Hq . . Hq .7 . followed by the Invocation .2..1 : "especially" moved to after "pertaining" 38 .t ..st .h . Gatha. All other documents : "activity" omi tted 49.h .1 = a text in Sherifa Goodenough's handwriting. Ibid .t.1 : "there" moved to before "already" 39 . " 11 . All other documents : "with" added 42 . (continued) . to wake Him and to make him rise He 39ought to39 be called upon . and through every form He answers whenever one reaches him . Notes : 47 . Hq . GATHA . not known by whom and not found in the archives Gd . He then. Hq . : "Him" instead of "them " 43 .st ." and"Hq .t .. God has many attributes. " Hq . Spiritualists call them42 a spirit. then "ETEKAD. Ibid .". Geneva.1 : "be" moved to before "touched" 41 . and the title "The Greek Mysteries (continued)" . Customs and Beliefs" after " Etekad . and as a title : "The Greek Mysteries Ill . God is already there38 in the heart of every person.st . Etekad.st . Hq .

the same is used even now in the Chishtia schools of Sufis. CUSTOMS and BELIEFS . = a stencilled copy made from "Hq . Gd . Hq .2 : "in them" later crossed out by Gd .49 not exactly called by this name . then restored to "object" 57 . For" instead of "that " 55 . "Superstitions. Rasm o Ravaj .t . Gd . ' GATHA. Then "SUPERSTITIONS.1 . Gd . identical to it in wording after note 61. : "exactly" moved to the beginning of the sentence. Gd .h .1 : "Sufism" changed by Gd . Gd .t .st . = a typescript made from "Gd . resulting in a desirable object . (Continued)" . Geneva. Customs and Beliefs " after "Etekad.'s handwriting. then "ETEKAD.2.1 = a text in Sherifa Goodenough's handwriting. Rasm o Ravaj".h .h . Number 8 . Ibid .h .st . (continued) " Hq . all other documents : "Sufis " 53 . All other documents : "existing today" omitted 54 . not known by whom and not found in the archive s Gd . Ibid . By invoking the names of different gods one55 accomplished his object56 in life.". : " Kawwali meeting " 58. GATHA . Before Islam the different names of God were considered to be different gods known by different names and identified with different attributes and characteristics . and therefore not mentioned in later notes .".t .2. into "Sufis" .h .2: "purpose". For the same thing exactly51 is to be found today in the schools of Sufism52 53existing today53 in India and Persia . Etekad.t. followed by the Invocation . and the title "The Greek Mysteries.2. is held58 for awakening 59in them59 the 7 emotional nature which is the secret of revelation . RASM o RAVAJ . from the following and last paragraph of the lecture . : added "Series II . "(to be continued) " Documents: Gd . and as a title "The Greek Mysteries IV." and "Hq . 62all these things were taught fer-the in orde r 51 . " Hq .h .h . Hq . and the title "The Greek Mysteries. Number 8 .h .2 : added by Gd .h .".1 : "a person" instead of "one" 56. in other words. Number 8 . : added "Series II . Gd .h . followed by the Invocation. Gd . in which music is played and sung" added 59.st . based on "Gd . the mystery of the different attributes of God..1 : Gd . Notes : 61 .". SUPERSTITIONS. later added above this part of the lecture "11 . CUSTOMS and BELIEFS .". copied from a reporting of th e lecture. as now Wazifa is practised by the Sufis. Gatha . : " ." at Headquarters.8. The music which the ancient Greek knowers of mystery had as a means of their spiritual development.". some particular effect is produced by it.2 = another copy in Gd .t . The lesser mysteries were 11mi Rabbani. RASM o RAVAJ . "Series II . Hq . that54 when the proper name of God is repeated a certain number of times. the mystery of gods. ETEKAD. : added. '4 61The fasting and abstinence.st . : "in them" omitted 60. in which music is played and sung" .h .t . Gd . : ". A fourth Gatha was made by Gd .t . Hq . Genev a Hq . Gd . " Hq .h .1" and meant as a preparation for "Hq . Hq . after "For" 52 . .1 : added. which is called Sama. ".2" at Headquarters.h . where the 57meeting of Kawwali57.

he" omitte d 70. the soul . : "the" adde d 76 . as Ghazali says that70 "fifer The spiritual pursuit is like shooting an arrow through the darkness" . the illusion becomes disillusioned63 . : "spoken" instead of "mentioned" . which produce obscurity and confusion. : "an" omitte d 74 . : "that" omitte d 71 . once the sight has become keen. The fear of death is caused by the consciousness of mortality . : "laws" 75 . Ibid .h . one does No doubt as one approaches the goal the light comes.h . This realisation removes the boundary between life and death. In this way the man who has probed the depths of the mystery of life becomes Godrealised. when one touches one's true being. and it is by this power that the kingdom within is attained . and in this way the spirit gets victory over matter . all other documents : "As long as" 65. : ". Ibid . for71 as the Qur'an says. Al other documents : "one's" instead of "his" 66 .1 : "but has become" instead of "becomes" . Once man has touched his self within. Under all conditions of life.h . when he has76 no longer his limited self before his view. Gd . "Be ye perfect as your 1 Father in Heaven is perfect . It is the soulrealised man who stands above all matter. : "dissolved" instead of "disillusioned" 64 . becomes67 a conviction. the body and75 mind. which results in self-discipline and which is the secret of all mastery. Every soul that treads the path of initiation. All other documents : "needed" instead of "necessary" 73 . there is no further instruction necessary72. Gd . This knowledge is fully gained when an adept is able to detach his soul from his body ."6 62. all other documents : "but has become" 68 . Ibid . Ibid . Ibid . one has the fear of death.1 : "for" crossed out by Gd . Then. nature and secret . Ibid . then only he experiences the state77 which Christ has mentioned78. heO9 takes his first steps through the darkness. one rises above the elements which have formed this mortal abode. Ibid . : "has" moved to after "longer" 77 . for the soul's experience. .50 to develop the will power.h . Once the immortality of the soul is realised and the realisation is no longer in66 his65 imagination. : "of" added 78 .1 : "When" replaced with "As long as". Gd . then one rises above the fear of death . It is the state which is called by Yogis Samadhi. all other documents : "for" omitte d 72 .1 : "in" crossed out by Gd . All other documents : "and" adde d 63. 67 . all things seem to speak to the seer of their character. Ibid . Gd . God is the light of the heavens and of the earth . and by Sufis Najat . Ibid . When64 one is unaware of his65 immortal self. the soul-realised man sees the light. and to him all men of lesser or greater pewer degrees of evolution are nothing but different forms of the divine immanence . All other documents : "fully" moved to after "gained" 69 . one gets an73 insight into the hidden law74 of nature.

Beauty is the significance of God. 2 . 20 fevrier 1922 ". In the beauty of poetry.. but beauty in reality is that missing point in it (which shows and does not show at the same time) . at the house of a French mureed.t. When lines stand in harmony. of the simultaneous French translation . Sr. = translation of the French by the compile r Notes : 1 . when words are formed in harmony. The Sura of Koran. = a text in Sirdar van Tuyll's hwr . = an old typewritten copy of "HI". Sr . therefore. Hl :'. but what is it that is beautiful in it one cannot explain . a colour. : "s'accordent harmonieusement". beaut y Documents : Sr. : . : "Detraux. Lf. copied from his longhand reporting of the lecture .La Beaute" appears as an added title. one cannot explain God nor one can explain beauty. when movements express harmony.r .Ile Hulot of the simultaneous translation of the lecture-sentence by sentence-into French . this lecture was not included in this series named "Gathas" . one can only say that the cause of every form and its result when summed up 4fix for4 beauty . "s'accordent" written above "formed" .the French word. indicating that this lecture was intended for inclusion in the series of lessons being prepared at this time by Sherifa Goodenough in Geneva .r. o .me Detraux . tr. For some unknown reason. music. probably added afterwards . by M . o . of M . : "fait" for "fix for " 5 . which says God is beautiful and He loves beauty supposes3 this idea . it can be said that beauty is harmony the result of harmony. Lf ."Detraux" indicating that the lecture was given in Paris. Beauty. and when notes are formed in harmony. : "Gatha . of the lecture .t . : "s'accordent en harmonie" . = a copy in the hwr . Sr. This shows that everything that makes up a form of beauty suggests beauty. copied from his lh. HI . that particular manner is beautiful.Ile Lefebvre of her r . personality. If beauty is explained a little more briefly. one will try perhaps to point out this particular phrase. = a lh . One can admire a form.51 A text in Sirdar van Tuyll's handwriting. or beauty in any visible or invisible form. : in Sr . when colours 5fe* formed in harmony5. : "font" for "fix for". Sr . At the same time one tries to explain God and beauty . and yet he cannot really point out the central point of beauty . : "supports" may have been said instead of "supposes" 4 . M .'s copybook 1921/1922 this lecture appears undate d Lf. HI . Therefore if one wishes to explain what is beauty. U . : "Tassawuf'. 3 . Lf.

and all that makes man happy is the beauty in its different forms . The one who searches for beauty is15 no 6 . Beauty is a region which one can penetrate by growing toward some evolution..t . are but the vehicles of that inner sense which senses beauty9 to experience the different worlds of beauty. The more one observes beauty. o . Again every person's world of beauty is different . tr . o . HI . The narrower the vision. it can enjoy the harmony of tones and of 10 If the sense that perceives beauty takes head as its centre. it can sense that world of beauty. the more the sense which distinguishes beauty is continuated7. It differs according to the evolution of individuals . By opening the doors of this sense one can progress toward beauty. but took them down from the simultaneous sentence by sentence French translation . says : Oh searching soul. : "developpe" for "continuated " 8 .t . it may either appreciate the beauty of lines or of colours . which different souls seek for . o .. smell. : "plusieures choses". o . " 13 . : "devient le reflet de la Beaute " for "reflects beauty" 14 .. If the sense is accustomed to see beauty through the eyes. tr . Lf . Sr . thou could see it . One person sees before him in a certain thing a world of beauty.. : "thine eyes.t : "Hindou" for "Indian " 12 . wherever thou would cast 12tes yeux. : Sr . Lf . o . Sr . to peux le voir . : "l'arbre sur lequel it vit" 15 . : here Sr . O . Lf . missed the end of the sentence. des instruments" added 10 . the greater the beauty is . sight. : "rythme " 11 .t . HI . the more capable it becomes to diet enjoy beauty.. In the same way it is absurd when two people discuss their idea of the Deity. just like that insect that turns green in the spring when the trees14 are growing green . if thou only could see the beloved is manifested in so many different forms of-beauty. If the sense is in a habit to experience beauty by hearing. HI . : "moved away from beauty. the great Indian11 poet. o . For the very reason that beauty is the total sum of 6different things6 . HI . taste.t .t . by closing the doors. one is 8eloignr de la beaute . The wider the vision. A soul becomes beautiful by the contemplation of beauty.1 2 Why does man seek for beauty? Because the source of his being is the centre of beauty .. Bee ti ty of The idea of beauty of each person is different . touch. : "plusieures chores diverses " 7 . the same world to another person is nothing but darkness . the more lack of beauty one finds . Beauty is the key to happiness . " 9 . Lf . All man's distress in life is caused by the missing of that vision of beauty. HI .52 manifests. : "opens" . it enjoys intellectual beauty . HI . 8 The external five senses.. Amir. although the direction of every soul is different.. Therefore it is absurd when beauty is discussed by two argumentative persons . If the same sense takes heart as its vehicle it enjoys of sentiment and the beauty of feeling. Beauty is perceived by saints senses. HI . The searching of every soul is for beauty.. for there are different worlds of beauty. o . hearing. the more one 13reflects beauty13 . tr . missed a few words. : ".t . : "ouvre" instead of "is" ...t . then took it down from the French translation . Lf .

.53 doubt the doors for the beauty in his heart . one day arrives to a state that the whole manifestation becomes one single vision of divine beauty . The one who constantly contemplates on beauty.

puisque c'est naturel pour une personne puissante de faire bien.54 Reporting by M . : ". les manieres 2 Dans 1'Occident comme daps l'Orient. indicating just the title of the lecture which was given next . the present lesson. Lf. but written in completed sentences. Et comme avec deux bras un homme peut faire du bon travail. : "se figurent" . Customs and Beliefs" became the title of one of the seven subjects on which lessons were given. Ce qui a existd dans le passe existe aussi dans le present. 2 Les superstitions. Une personne avec son pouvoir mental quand it va faire le mal c'est cette personne qu'on nomme sorcier . copied from her own Ih .r . no English reporting of the lecture has been found to date . customs and manners" U. Lf. sentence by sentence . Lf . known as "Gathas" (Series I. Mais les Hindous5 figurent le pouvoir mental comme deux bras donnds en plus . 20 fevrier 1922 " 2 . Et par consequent c'est naturel avec quatre bras on peut travailler aussi en bien ou en mal .". customs and manners" 01 = an old typescript made from "HI . was not included .. is written : "Superstitions.r . of the simultaneous translation into French of the lecture "Superstitions. A notre epoque l'homme considere peutetre3 forte volontd.t. "manners" was omitted from the title . of the simultaneous translation into French of the lecture "Superstitions . : "Paris. of the lesson on "Beauty" of 20 February 1922. However. : "que" added 4 . elle peut aussi agir mal . les habitudes. Later "Superstitions. of M ." inserted by M .'s notebook 1921-1922. beliefs.Ile Hulot of the simultaneous translation into French. beliefs. after his r. Ceci ne veut pas dire qu'elles n'existent pas. by M . O . with several change s Notes : 1 . de meme on peut commettre un crime . = a Ih . ce qui montre que l'homme travaille des deux mains mais it y en a certains qui travaillent avec quatre . L'homme dans les images on voit souvent quatre mains et quatre bras. dbfinie. apparently intended for these series. qui l'on croyait sorciers dtaient mis a mort . it a existd une croyance dans les sorciers. of the lecture in English while it was being given . 3 . customs and manners". As in the case of the lesson on "Beauty". Sans aucune doute it n'y a que l'dpaisseur d'un cheveu entre le bien et le mal. II and III) . mail elles ne sont pas admires daps cette pa riode de materialisation ou on estime peu le pouvoir mental . ou une pensde4 sure veut dire le pouvoir mental . In Sr . avec cette difference qu'a une certaine epoque une chose est reconnue et a d'autre ignoree .Ile Lefebvre. pa rt ly in telegraphese . beliefs.Ile Lefebvre 5 . et a certaine epoque.Ile Hulot . Documents : HI . = a text in the hwr.

6 . pouvoirs sans se rendre compte du danger .. ce8 qui noes amen vers l'obscurite . C'est ceci que les anciens appellent magie noire. un homme aimerait employer son pouvoir. : "vite" added 7 . Il existe des times qui causent du mal aux autres sans le savoir. 1'homme aussi voudrait employer le pouvoir . Lf . : It is not clear what word was wri tten here . et par leur ignorance de l'emploi juste de pouvoir . est l'essence de la Religion .. ce qui veut dire. : "quelqu ' un qui n 'avait pas appris avant la morale " instead of "une dme immorale " 10 .10 C'est de la premiere importance que des la premiere enfance. L'homme est un enfant. Lf. et it reste enfant a beaucoup de points de vue toute sa vie . t . I'homme de m€me." 11 . Cependant le deuxieme en faisant mal peut faire beaucoup plus que le premier en faisant bien . peut faire beaucoup plus6 sans doute . et l'autre personne aussi puissante. cette personne peut faire beaucoup 7que celle qui emploie le pouvoir mental . Et c'etait pour cette raison que les occultistes anciens ne voulaient pas confier une personne occulte a 9une time immorale9 . cette legon etant de jamais faire du mal. Quand une personne veut faire du bien. Et comme un enfant aimerait jouer avec le feu. Une personne qui a la possibilite de vous causer du mal par des moyens exterieurs. qui veut faire mal. HI . Lf . que Pon habitue l'enfant a ne pas etre malfaisant . : "une action puissante " instead of "ce" 9 . Le premier est bienfaisant pour lui-meme et le deuxieme est son pire ennemi . it faut beaucoup de temps.55 C'est difficile de faire bien et c'est facile de faire mal . Lf . : "moins " 8 . o .t . O . Lf. La legon la plus importante donne par Bouddha. : "I'enfant sans se rendre compte punir du feu . . et 10comme l'enfant voudrait 11 de danger du feu.

.t . : no invocation written above . living in Paris 3 . Hl . : a small space . : added afterwards in M . uni a toutes les Ames illuminees qui ferment la 3 du maitre . :the last 3 words omitte d This invocation.me Detraux2 . o . o . La rdponse est : Certainement l'ordre Soufi West pas une religion qui se tien a part des atitfes . of the lecture "The Mission of the Sufi Order " HI . O .r .9 Dans les pdriodes les plus lointaines on a connu son existence9 . o .esprit qui guide4 . Sans doute. 5 5 On se demande souvent si l'ordre Soufi est une religion qui exclut d'autres religions deja existentes . 22 F6vrier 1922 1 Vers l'Un. Lf . of the lecture "The Mission of the Sufi Order " o .t . : added "en Orient" 9.56 A longhand reporting by M . HI . A Documents : Lf . 41.t. Le mot vient du Grec et du Persan . : "meme pendant la periode de Chanaan les Soufis existaient" instead of "Dann les periodes . : place and date omitte d 2 . at least among the French mureeds.t. instead of "I'Esprit Guide" in U. : "le Soufi" instead of "il " 7.Ile Lefebvre of a simultaneous translation into French of th e lecture "The Mission of the Sufi Order " 1Chez M . de l'amour.t. : added "ne peut appartenir specialement A ('Orient. Ce qui nous montre qu'i16 n'appartient particulierement ni a l'Orient ni a 1'Occident ." and "1'esprit qui guide". was not yet very well-known at that time. La sagesse7 est l'heritage humain et on peut la trouver dans le coeur humain .me Detraux was a French mureed.. = a Ih . Ibid . a des periodes differentes ont existe des ecoles esoteriques soufies 8 . HI . by M . made from "HI . HI .son existence" . On peut les trouver encore plus loin.Ile Lefebre's hwr . : "incorporation" added 4 . Le mot Soufi signifie la sagesse . .Ile Lefebvre of a simultaneous translation into French.. En Orient surtout. A travers les traditions. sentence b y sentence. the name "Sufi Order" included all the activities of the Sufi organisation . = an old typescript. l'Etre unique. c 8. on peut tracer origines aussi loin qu'Abraham . 5.". . M.. de la beaute. Lf . HI . but with the sentences completed and some change s Notes : At this time.r . au temps de Zoroastre . : "La Mission de I'Ordre Soufi " 6. by M . la perfection de l'harmonie. 1 .".t .Ile Hulot of a simultaneous translation into French. . sentence by sentence. used by Pir-o-Murshid at the beginning of certain lectures.t. as can be seen from the omission of "incorporation" in "Lf . HI ." and the omission of it in "HI. HI .. : "La Mission de I'ordre Soufi". o . = a Ih . o .

Ce n'est pas le but de 1'ordre Soufi d'ajouter une autre communaute a celles qui se querellent deja . et l'enseignement soufi a ete le moyen d'une entente meilleure entre les Arabes et les Juifs13 . et a mieux comprendre celle des autres . L'ordre Soufi ne separe pas une personne de sa religion . HI . toujours la meme. On peut donc appeler le Soufisme : ['essence meme des religions . et telle a We la mission du Soufi dans toutes les periodes de l'histoire . et pas du tout politique . Ibid . Dans le moment actuel oii les nations et les races sont dressees les unes contre les autres. les expilquer pour qu'ils puissent mieux les comprendre . it arrive que c'est la mission de l'ordre Soufi d'apporter le Message de l'unite. : added "en Orient" 14 . Il a provoque un entendement meilleur entre les musulmans et les hindous. cet enseignement qui est la Write derriere toutes les religions . HI . Ce n'est pas non plus ['objet de l'ordre d'amener les personnes a une seule religion . Son objet est d'enseigner le respect de toutes les religions. Et it arrive que le Soufi message doit maintenant jouer un role de la plus grande importance . influence morale et spirituelle. La methode et la facon dont l'humanite accomplit son destin aujourd'hui laisse beaucoup a desirer . amitie entre les parsis et les mongols. : "benis soient les pacificateurs" 13 . oil une religion travaille contre l'autre religion. ni croyances comme etant son enseignement particulier. Et cc qui est a faire n'est pas le travail des politiciens et des educateurs. : an open space . et cela en repandant 1'enseignement de 1'Unite. [bid : omitted "dans pays d'Islam" 11 . Le seul but est d'amener une entente entre gens appartenant a des religions differentes.t . mais en meme temps la religion orthodoxe a profile des idees soufistes . o .57 10dans pays d'Islam10. Mais l'ordre Soufi ne s'occupe pas seulement d'amener une meilleure entente entre les religions differentes. 11 est ecrit dans la Bible: 12"Bens les pacifiques"12. on peut l'appeler le Soufisme . et cette lumiere. L'enseignement principal du Soufisme est de rendre chacun conscien t 10 . : "Benis sont les pacificateurs". : "vers la verite" instead of "dans sa religion propre" . ['influence du Soufisme a ete tres grande. L'ordre Soufi ne donne ni dogmas. Sans doute la religion orthodoxe a toujours ete en revolte contre les idees larges du Soufisme.t. ce manque d'harmonie qui a produit dans le monde un etat chaotique jamais connu. Les religions differentes peuvent etre comparees a des globes differents qui couvrent une lumiere. son but est aussi d'amener entente entre races et nations differentes. on trouve toujours le theme central : 11 Unite entre toutes les ames11 . : "I'harmonie entre tous les hommes" 12 .t. c'est le role de la religion . o . HI . L'objet de l'ordre est d'aider le progres de chaque personne 14dans sa religion propre14 .. ce qui est au moment actuel le besoin le plus urgent . et pour ceus qui ont des prejuges contre certaines religions. A travers toute la litterature des Soufis de toutes les periodes. L'objet de l'ordre est de rendre chaque homme conscient de cet esprit de religion qui est derriere chaque religion . it l'aide a la mieux comprendre. o .

o . HI . : written "une periode" above "6tat". o . et ses membres font leur possible pour atteindre ce but . Un nom a peu d'importance. peu importe le nom .nom". o . : an open space instead of "d'autres .t. : filled in : "(il faut en avoir un) " 16. Ce n'est pas le moment d'encourager les separations: le monde a eu assez de separation . On aurait pu meme se dispenser de donner un nom. Nous sommes dans un etat16 different17 dans le monde . : "differentiation" instead of "different".t. L'ordre Soufi est compose de personnes qui ont de la sympathie pour cet ideal.58 de la divinito de fame humaine . c'est d'un effort pour unir le monde. et c'est dans l'Unitd que se trouve la paix et le bonheur du monde . pourvu que l'iddal s'accomplisse dans le monde. . : "periode " 17. 15.t. Ce dont on a besoin. : "de differentiations" . . HI . HI . mais puisque c'est l'habitude de tout nommer. et s'y interessent . 15d'autres auraient donno un nom15 .

59 From Sirdar's notebook 1921/1922 ' 1922 Question : How can Sufism speak to a materialist person ? Answer: Very often under the mantle of a materialist an idealist is hidden. they may have been changed by Sr . that it is from February 1922 . with Pir-o-Murshid's answer .3 of the shell .a . Mostly materialists have become more materialist because religious people dragged them in their religion . On page 26/27 appears this question. perhaps "part" or "piece" . 1 as the first word in the margin . into "religion" . is undated. the more he becomes stronger in his materialism . It is not clear for what this "p . it can be deduced from dates of lectures and annotations before and after this q . but some have a religion of their own . from 1921/1922. . probably asked by Sr . 4 .a . this is the one with "Hagen" (a place in Germany) written on p. who can be called a materialist. and it is only getting a p. 3 . when every man has a 4religious moral4 of his soul ? 1 . But there is no soul who has no religion . 2 . To some souls their religion is too sacred to show. Therefore. privately. they prefer be called materialist than show their religion. Akhough the q . These two words are not written clearly ." stands . As there exist several notebooks of Sr . His position is such that he is blamed and attacked by religious people--the more he is attacked. Some souls follow the religion of many.

Et la raison pour laquelle generalement on ne veut pas croire a la religion de ses ancetres. = a lh . 2 L'etat de 1'evolution atteint a present par le monde. ne permet pas a l'humanite d'accepter une religion nouvelle. En meme temps l'intelligence humaine a trouve bien plus de directions pour 1'action que dans les temps anciens . = a lh . O . 01 = an old typescript. : "Le Message Soufi" as the title. Cependant. besoin d'une religion . un besoin d'une religion" . politique etc. ni de continuer avec une ancienne religion . Il y a bien des raisons qui empechent la generalite d'accepter une nouvelle religion : Premiere question : Qui doit dormer cette nouvelle religion. quoiqu'une vieille religion donne un ideal moral." by the compiler. there is a space . = a translation into English of the French words and sentences in "Sd . et maintenant. commerce5. then follow the other six questions and answers referring to the lecture "Le Message Soufi . et elle pose bien des questions avant de recevoir une nouvelle religion. Where Sd .me Detraux was a French mureed living in Paris .t .me Detraux Le Message Sou6 considers comme une reponse au besoin du monde. . sentence by sentence. HI .3 c'est que. HI . HI . but with the sentences completed and some changes made . elle est devenue grande .t . M . . le commerce. dans 1'humanite . 2 ." of 27th February 1922. : "Le Message Soufi considers comme une necessite. la politique ont trouves des directions differentes" 5 . religieux.t.Ile Lefebvre of a simultaneous translation into French of the lecture The Sufi Message" Paris. .t . tr . made from "HI . by M . HI . "Le Message Soufi irradie comme une manifestation d'une religion" as a sub-title 3 . by Mile Lefebvre of a simultaneous translation into French. 19221. 27 Fevrier. dans la religion meme se Documents: Lf . o . Le monde aux temps anciens etait different . Sd . she wrote them in French from the simultaneous translation into French . of the lecture The Sufi Message" and of just the answer to the first question . 1'humanite a laisse derriere elle sa jeunesse. education differente 4 Anciennement l'intelligence etait dirigee d'un seul cote . without questions and answers . 41'education.IIe Hulot of a simultaneous translation into French of the lecture The Sufi Message". o . : "I'industrie" added . et qui doit l'accepter . Par exemple. : "la science. souvent it ne repond pas a l'idee de l'ideal donne maintenant par les sciences .t.r . chez M . les sciences ne suffisent a leur besoin spirituel. : Place and date omitted . .". : added "est ('evolution de la science " 4 . o . O . it existait une foi d'enfant. . . .r . Without questions and answers . Notes : 1 . et it y a un appel a une religion quelconque . After two questions and answers on detachment and indifference. = a longhand reporting by Saida van Tuyll of questions and answers written down in Sirdar van Tuyll's copybook 1921/1922 . missed the English words.60 A longhand reporting by M .

: "des religions" adde d 9 . en detruisant10 les barrieres qui sont entre les hommes . Lf . Son but aussi est de reveler le secret8 cache par les formes. Le theme central du Message Soufi est de rendre chacun12 conscient de la divinite 13de chaque ame13 et de 1'unite de la vie entiere. l'homme repousse les choses dont it n'a aucune connaissance . Par consequent it est egalement absurde de croire qu'une nouvelle religion peut titre acceptee par le monde. ces memes personnes ne voudront pas accepter une religion nouvelle .. Ibid . paroles et rites . .t .t . ni que le Message Soufi ne donne pas une direction dans les affaires morales et materielles de la vie . : "I'humanit6" instead of "chacun " 13 . o . Ibid . : this sentence omitted 8 .. le Soufi donne une forme. une maniere d'accomplir sa destinee . Soufi signifie sagesse. En plus. : added "quel que soit son travail. o . HI . : the name "Order" at that time included all the activities of the Sufi organisation 10 . : "de chaque &me" omitted . et arriver a reconnaitre l'Unite. 6 . Et pour ceux qui ne s'attachent pas a une religion comme a ceux-la. Ibid . le commerce" 7 .t . autre cote de la question qu'il faut considerer : Beaucoup de personnes en ce monde sont attachees a leur religion et d'autres ne sont pas satisfaites de leur religion . commerce. 7et qu'une vieille religion peut titre universellement admise7 . et ne se fait pas exclusif comme une religion particuliere . politique" instead of "I'art. et cependant. : "depassant" instead of "detruisant " 11 . et maintenant. aux Musulmans. mais son attitude vis a vis de tous les autres est tolerante et respectueuse . qui est mort . et la sagesse est a la base de toutes les religions . Le but Soufi est de ramener a cet esprit religieux. o . selon les paroles du Coran . enseigne aux Boudhistes selon enseignement de Boudha . elle peut etre tiree de tour les cotes . le commerce6. Ceci est une tendance humaine . si une nouvelle religion arrive. HI . Ibid .. La methode du travail Soufi dans le champ religieux. HI . Chaque membre de l'Ordre doit travailler a arriver a une entente meilleure dans toute l'humanitet 1 . pour titre utile a lui et aux autres . : "I'6ducation . c'est qu'il ne se limite pas par des formes speciales. it ne veut pas quitter la tradition . Ibid . Un membre de l'Ordre est Libre d'appartenir a n'importe quelle religion. Ceci ne veut pas dire que le Message Soufi ne donne pas a ceux qui en ont besoin une forme de religion . Ce qui est particulier au Message Soufi. sa profession . Le Message Soufi ne met pas son enseignement au-dessus de tous les enseignements. Le Soufisme ne propose pas une nouvelle religion et ne fait pas non plus propagande pour une vieille . ni dogmes.61 trouvait compris 61'art. Chaque membre de l'Ordre recoit le Message pour lui et pour les autres. ses membres doivent se preparer a devenir les membres de l'humanite toute entiere ." 12 . L'Ordre9 Soufi nest pas une communaute . aux Chretiens avec les paroles du Christ . et surtout en religion.

" 26 . Tr . Sd . Pas possible aux temps anciens25 . : "En resume. ties can be cut. : "There is no better method to teach the world than to be oneself the example of it" 22 . : a small spac e 23 . in ancient times science. . Lf. indifferent. indifference veut dire manque d'intere t" . Question : The new religion will be pulled to all sides ? 2223 se demandant si Answer : There will be pulling from commercial side la23 24. : "cutting" may have been said . Lf. Tr . : "and detachment means cutting the ties " 21 . Tr .25tellement de cote qui peuvent tuer la religion . se trouvaient decidees par la religion ?2 6 14.attache" 19. Ibid . does not consider 16pas du tout avec la personne de laquelle it s'est detach& 1 6 . indifference means lack of interest" 20. does not care about the good or bad 17se qui peut arriver 18aux autres auxquelles it est attache17•1 8 19lndifferent = disinterested. Sd . Ibid . Tr . 1'education. . but love must not . : "In short. : "so much aside. : "to close the doors of the heart " 16. Indifference. Sd . : one line left ope n 25 . : "et detachement veut dire couper les attaches" . Not possible in ancient times .19 2ODetached = disconnected2o . detached. Question: 26Alors dans les temps anciens la science. education were decided upon by religion?" . Lf.62 Saida's longhand reporting of eight questions and answers Question : What is the difference between detachment and indifference ? Answer: Detachment is couping14 the ties . A person. : "what may happen to the others to whom he is attached" 18. who can kill the religion . 15de fermer les portes du coeur15 . A person. Ibid . : "A une autre personne" instead :of "aux autres . Tr . 21 11 n'y a pas une methode meilleure pour enseigner au monde que d'etre soi meme l'exemple de cette chose21 . : "couper" 15. : "wondering if the" 24 . : "at all the person from whom he has detached himself" 17. : "Then. Lf. tr . Question : Can two people be detached and still be interested in each other ? Answer : Yes.

Sd . Tr . Tr . Question : Why have women be kept far from Church ? Answer :36Les gens au pouvoir souvent aveugle3 6 27 . probably "of form" was writte n 30 . and now principally on woman (it might appear that man does the most important part.63 Answer :27La religion dtait la semence27 . kindness endall is idealised in the loftiness . : one or more words missing 33 . Sd . Question : 28Croyez-vous que la religion retrouvera sa place d'autrefois?2 8 Answer : Not necessary that a religion 29of form29 . are by the mother. no man can say "I am independent fully from influence of woman" . 34A travers le progres du monde34 35 a dependu en partie sur la femme35. : "a religious minded person will take up the part of a statesman with a religious mind" 31 . Ibid . That ideal we call God. but beyond it the Source of all beings cannot even be named God . : "What is lofty and great " 32 . : "Those in power often blind" . ) Son or daughter is first impression." 35 . . Ibid . 30un esprit religieux prendra le role un homme d'dtat avec esprit religieux30. Ibid . Ibid . different 32 his horizon is as ideal of goodness. And it is the insufficiency 33du langage de 1'appeler Dieu33 . Ibid . : "All through the progress of the world . : these two words are not quite legible . : "Partly has depended on woman " 36 . . The religious spirit is that which focusses man's soul towards what is great and lofty . as the vision of each person has a certain distinctive. Ibid . It would be limiting that Being that cannot even be limited by name . Each will show fuller in his work and more satisfactory in fitting with different situations in life . Question : Is the Message more received by women than men ? Answer : God has created woman to sympathise with the little ones. Question : 31 Quest-ce-qui est lofty and grand?3 1 Answer: It cannot be fixed what is great and lofty. she sympathises with the children of earth too . : The religion was the seed " 28 . greatness. but woman's part much more important . : "of language to call it God " 34 . : "Do you believe that religion will again find its former place? " 29 .

64 A typewritten copy made by Sakina Furnr a from an unknown original . Gr . Gr .. Sf. Treaders of the Spiritual Path in the East and West .. however. No such document in his handwriting has been found in the archives. Bio . But the artificiality of life in the West together with the ever-increasing cupidity from every side constitute an obstacle on the way to the spiritual path by attracting the attention of man in the West to the outside of things and never to the hidden reality in the search and attainment of which lies the purpose of life . which is only made to express things of the external life. The seeking of every soul. 241-251 . by Inayat Khan. in Summer 1922 to be published in the Biography of Pir-o-Murshid Inayat Khan . : "this" instead of "the" 4 . = a more extensive version of the article. Gr .") in the magazine "Sufism" of March 1922 would suggest a date no later than February 1922. chapter "East and West". 2 . Sf . Notes : 1 . with the first two paragraphs quoted from Pir-o-Murshid's article . dictated to Sk . Sf . = a typewritten copy made by Sakina Furne a from the text of an article written by Pir-o-Murshid Inayat Khan . and it is his love for that path which makes him seek th e Documents : Sk . The Western man in the spiritual path wishes to know first "What will it lead to? Where will be the resting place? And what will be the destination? What profit shall I get by the3 enterprise? And how long will it take?" As the spiritual path is inexplicable in the words of the human tongue. = An article "by Pir-o-Murshid" Inayat Khan. = An article by Sophia Green in the magazine "Sufism" of March 1922. : "the" adde d 3 . his exacting faculty remains unsatisfied4 . the quotation of a passage in the article by Sophia Saintsbury-Green ("Gr . Gr . : "through his pursuit" added 5 . but the words "by Inayat Khan" exceptionally typed under the title show that it was an article. Bio . not a lecture . The documents of this article carry no date .tp . In the East the traveller in the spiritual path 5knows already5 what path it is. : "already knows" . called "East and West" in magazine "Sufism" of June 1922. where it appears on pp . For the Western man in the spiritual path there exist many difficulties which are unknown to his Eastern brother . either Eastern or Western is for2 Truth .

Ibid . however. : "person" in place of "devotee" 16 . 22before assimilating the thought. Ibid . so that he may not spoil the faith of those who have the journey yet to accomplish. Therefore the guide need not try to create the interest for it6 in his heart . So in the former case the 15. if others also tread that path. No sooner does a student read something than he is eager to discuss it. Ibid . Bio . he tries to compare it with other thoughts22 . . In the East a man takes whatever path he thinks best for him . Gr . And the moment he finds that his ideal 12has not shown12 in life the picture 13made by13 his own imagination. . before a person chooses a path he wants to know if that path is an authorized one. : "that" added 17 . In one of his notebooks for 1921. is the usual meaning 8 . : "by himself" adde d 22 . which makes the idea cut and dry taking away the beauty of its curve which in the terms of the Sufi poets is called "the curls of the Beloved" . If a Western person looks up to someone as his spiritual ideal. : " . Bio . ) 8In the West there exists an8 absence of the tolerance of the East toward the life of a fakir. Ibid . : "fellowmen " 18 . and interpreted the word "khas" as "perfect". In ideal must follow the devotee the East.. : "that path" instead of "it " 7 . : "his character" in place of "him" 15 . If everybody in the world says to him : "That is not the path" he will still say: "That is my path. Ibid . What is18 missing in the t9Western world19 is the tendency to keep veiled all that is beautifu120. Ibid . Ibid . especially that of a sage . Ibid . Pir-o-Murshid Inayat Khan wrote the Persian sentence." (If my PirGuide is worth a straw7." 10. with some sense would ever dare . 13. Sf . everything16 he does unfolds his soul . and in everything the vision of God is revealed to him . : "I found" in place of "is" 19 . in the latter the devotee15 fo ll ows the ideal . for he knows that every person has his right or wrong way10 peculiar to him and no one has the11 right to weigh the action of another. In the West. : "of" in place of "made by " 14 . . he is ready to judge before pondering upon the subject21 . Ibid . a recognised one.East.65 guide . Ibid . No man in the 9Eastern world dares9 to judge a sage. if a man is so evolved that he has the realisation of a saint. : "does not show" . Ibid . . as a rule he expects his ideal to live up to the picture he has made of him . Ibid . Pin man khas7 ast etekadi man bas ast . "straw". In the West every seeking soul wishes to know all in plain words. especially in India. " 9 . . he becomes disappointed and his ideal breaks . my faith in him is sufficient . otherwise he cannot very well have faith in it . : "way" omitted 11 . : "a" instead of "the" 12. : "that one finds in the East" added 21 . Yet he still goes on in the religious path in the same humble attitude as his fellowman17. : "West " 20 . : "before assimilating the thought he tries to compare it with other thoughts" omitted . before touching the depth of an idea he wishe s 6 . Whereas when an Eastern person considers someone as his spiritual ideal he is always willing to take him as he is and before judging him14 he tries to understand him . : "What I remarked especially in the West is the .

: "and to imagine it to be four days" adde d Ibid ." adde d Ibid . : "and foolish" added Ibid . leaving them behind and stepping forward into new experiences . : ". : "This." adde d Ibid . Western nature is self-assertive and demanding. plainly speaking. 26 . these things frighten many from a deeper understanding of the philosophical thought of the East . 23 . And in this pursuit in the beginning one does not feel one is progressing.66 to justify it by weighing it in the scale of his own reason. Many Eastern ideas seem severe in the Western mind . within oneself. The spiritual progress is made on a path quite opposite to the path of the world . in spite of all the differences between East and West. in the East or West . 29 . for one finds nothing new . wisdom being a human inheritance. : "in the" omitted . to the27 inner life which is real . the28 good and true person. : "a" instead of "the" Ibid . 28 . That is why spiritual attainment becomes difficult for the people in the West. is the same everywhere in the East and in the3o West . whereas in the West. 23to become strong enough to endure different natures around one. as it is only attained by self-effacement and self-denial . 24 . It is progress towards one's self. has convinced me that a " Ibid . Progress to a Western person is going forward and he understands going forward by passing things. to become selfless. it is neither Eastern nor Western and therefore the wise25 are to be found everywhere. 27 . Ibid . and no new experience does one meet with on the way . especially in India. to become indifferent to the life around one. 25 . : "to feel that there can never be a judgement in the hereafter. : "the" omitte d Ibid . Only the difference is that in the East26 much more importance has been given to the spiritual ideal. for centuries the progress has been made in the outer direction of life . the29 thoughtful and wise soul. however sacred the idea may be . but one finds all that is known and has been forgotten by one's soul . The idea of crushing the I. However. 28But in spite of all differences between East and West. 30 . to feel that one must lose oneself in God and to think that this individuality is an illusion24.

The lecture appears in Sr . HI . Sr . It is the impurity of thought which causes depression and unsuccess in the affairs . HI . : one illegible word crossed out . No exact date has been found to date . : one illegible word. Mind is likened to a wheel which must move ever. by the lack of concentration h e 42 allows his thoughts to be mixed with other thoughts. There are three things which unbalance mind : turmoil. Documents: Sr. HI . = a text in Sirdar's hwr. : "A I'equilibre.'s copybook 1921/1922 end February/beginning March 1922 in Paris . U." added . Purification of Mind. one Another thing is necessary6 to keep the rhythm of mind under control . HI . crossed out by Sr . : "que la pensee nest plus unique et sans melange " 4 . of Mile Lefebvre of her r . then added above : "net by it" 5 . and in that way the stream of thought becomes impure . : "contr6ler" for "manage" 6 . 2 .r . tp . of the lecture . The impure state of mind is the illness of mind . Impure in the sense3 of being alt ?????4 self unmixed3. This can be done by concentration and single-mindedness . by M . = old typewritten copy of HI . tp . The pure state of mind is healthiness . That one can do by holding the thought by the 5 power of concentration .67 A text in Sirdar van Tuyll' s handwriting. = a Ih . tp . : "que la pensee nest plus unique (sans melange)". and when theft it loses balance the wheel becomes wobbling. of the simultaneous French translation . Mind is likened to the water. copied from his longhand repo rt ing of the lecture . on the contrary the purity of thought brings a joy and success . tp . 3 . When a person does not keep his mind upon one thought.. tr . : a comma after "necessary". one must avoid everything that causes disturbance in mind . Sr .r . excitement and confusion . in order to keep this wheel straight and going one must keep the balance of thought . and as water is kept pure by not allowing it to be mixed with anything else. Notes : 1 . That can be done by not allowing mind to run with sorrow and joy. copied from his lh .Ile Hulot of the simultaneous translation of the lecture-sentence by sentence--into French . = translation into English by the compiler . = an incomplete copy in the hwr. but to keep its original rhythm . Besides as far as one can manage the conditions of one's life. so mind can be kept pure by keeping it in its original state . later "all" again written above the crossed out "all".

: " exterieures" added 16 . As it is necessary that the mechanism must be kept clean. beaucoup plus grande qu'on ne le croit" . : "The best means to control the mind?" .. : " I'exterieur de" for " outside" 12. meaning "watch. Sr . : "horloger".. Sr . tp . also if anything turns good he also attributes 17A des conditions extdrieures17. the more one comes to understanding that 13mind has often much greater control on his life than external conditions13 . every failure most often is caused by confusion . half in English. Sr. Lf. HI . While an ordinary person tries to find out a reason for his failure of his success. which works rightly or wrongly in order to produce success or failure . 7 . Lf. Sr.. tp : "ont une influence" . : "ont une importance " 9 . . it ee so to speak. : "l'6tat de son esprit a une influence sur sa vie.68 The person who can keep his mind tranquil will sure? the success of his life . It is just like when a person would look outside11 the watch to see what has happened with it. happiness. HI . the external conditions are reflected in mind. : "que les influences internes ". spreads a smoke.18 (Best ways to control the spirit) . tp .. But one has a greater control on one's mind than on one's conditions . : an open space after "( . HI . : apparently Sr . Confusion is caused by an activity void of rhythm and control . tp . : "to external conditions.. the watchman12 looks within . .. gout the (interior condition of mind) 9 have still greater influence of one's life . Although when 16anything goes on16 man wants to change conditions. joy. : "exterieurement" adde d 15 . It must always be remembered that although external conditions Shave a great deal8 with one's fnind life.maker " 13. missed a few words . All confusion arrives by the excess of the activity of mind. that the sight is no more clear . HI . : "('influence de ('esprit est beaucoup plus grande qu'on ne le croit" 14 .. Question : 18Meilleurs inoyens to control 1'esprit . : "les choses ne sont pas bien " 17 . and mind reflects14 in the conditions t5 . Sr. so mind. tp . tp . Lf . " 18 . : "les conditions de I'esprit" 10. : a mishearing for "ensure"? 8 . have "le Soufi". but took them down from the French translation of the sentence tr . : the question was taken down in abbreviated form. The more one studies the condition of mind. However.. half in French tr . : perhaps a mishearing for "goes wrong" . tp. but in the point of fact there is a great deal due to the influence of mind. : an open space .. as HI . vw% means master. Lf . Lf. Lf. HI . Lf . HI . It. "a follower of " may have been said before "Sufism " 11 . sorrow 10Sufism seeks in his mind . Therefore in the Persia it is the one who controls mind is called Sabudil. Sr . the inner mechanism of one's life. must be kept pure .mind)".

I . when N . he is dominated by every little thing in itself and from outside . : the sentence remains unfinished . 22 If one is involved in a struggle and he does not fight with it . even fighting with illness or disease. 19 Question: What the best means for development of will power ? Answer: By fighting with the conditions . tp .. ene When the will pewef *9 exhausted •• • Answer : By falling it is not the incapability of will-power. then it is like becoming a king of life . : "Developpement et pratique de la volonte est le meilleur moyen de contr6le de ('esprit" .power must be greater . both . HI .e . what is called asceticism by the mystics is the method of that battle . failed21. Sr. the world cannot see their happiness . depression and all troubles of life . If one is not powerful in will. When20 once a person becomes the master. 22 . Question : Is it not dangerous to make use of will. It is a kind of obstinacy. Question : Wh. To strengthen the pa+ will-power it must be supported by nobility of life and action. then "failed" written over it . there is a constant fighting. 19. his will-power became less . Question : Are not sometimes the conditions stronger (too great for) than the will ? Answer : If the difficulty is too great . tp .69 Answer : 1913evelopment of will-power . Will is always in conflict with conditions of life . And that fighting is always with oneself and with the life external.e. : "Le contr6le de ('esprit s'obtient par le developpement de la volonte " 20 . Andeveryman An average man cannot imagine to what extent such a person possesses power . The sphere of triumph is different . for one can make a mistake ? Answer : Without a powerful will you can make more mistakes . Many people can be very happy. . : "Et une fois" 21 . Therefore those who work with will are always in the battlefield and really speaking. Sr . the world cannot see . a kind of sternness with self and with the conditions .. Lf . : "When" is written over another word which is illegible . : "fell" may have been written originally. That means the triumph of good on the bad .. the will. but the absence (even in the case of Napoleon) i . Many may be unhappy. No French translatio n found . Sr.

you become slave . one is always deprived of freedom . the best of this opportunity must be taken . The more one fights with oneself. At the same time it is never too late to fight . Fight is necessary. the more one is growing above it . Question : People who are for years sick ill? What can must they do ? Answer : Life is an opportunity. it may perhaps seem that fight is not necessary. but then there follow vie sorrows of slavery .70 he will become the slave of that struggle . The slavery will not bring serenity. . if you do not fight. When people do not use their opportunity. When the whole life and the conditions rule one constantly. If you fight you become master. failure comes .

Probably "conception" was said . . Therefore. God being beyond the conception of men. 1 . 1922.71 Words taken down by Sirdar in his notebook 1921/1922 . to ask for anything one must know the person to whom asks . But Christ who represents Divine in human form is within the reach of this idea . the God-man is the one to Whom we must ask . To an average person God the Nameless and formless is not within his convictions .

Dear Friends on the Path. creed. 2 . Plainly speaking. Document: " Sufism ". on the contrary. This was the 4th letter written by Pir-o-Murshid Inayat Khan for publication in "Sufism" . There is but one remedy for the world's complaint of the present day. and so it is that every superficial attempt made for the betterment of the world cannot bring about a lasting result . political and commercial directions seem to be almost fruitless . Inayat Khan . The call of the Sufi Message to humanity is to unite beyond the barriers of cast. Here Pir-o-Murshid refers to World War I (1914-1918) .E . yet all efforts made from social. although many intellectual minds are occupied in the search of a proper remedy. nation and religion. the worse it becomes . in order to stand against the monstrous spirit of selfishness which has for some time brought about the greatest crisis ever known in the history of the world2 . 3 . and that is the awakening of the divine consciousness in humanity which is the watchword of the Sufi Message . The nature of this disease is such that the more it is treated. It may be relieved for the moment.72 A copy of page 1 of the Quarterly Magazine "Sufism". must increase the irritation . the members of the Sufi Order3. Yours in the Infinite . . England . We. March 1922 . 41 .M . Green and printed at the Rydal Press . to-day the spirit of the world is ill and is not easy to be healed. Keighley . "a quarterly magazine for seekers after Truth . SUFIS M No ." edited by Miss S . This was changed into "Sufi Movement" in October 1923 . March 1922. Notes : 1 . The Sufi organization with its various activities at that time was known as "Sufi Order" . LETTER FROM P1R-O-MURSHID . March. at the same time bearing in mind that life is an opportunity . 1922 . and spare no time nor effort in performing our sacred task. race. must therefore consider it our duty and privilege to contribute our devoted services in the blessed work of the world-relief . but in reality the very act of scratching. It is like trying to ease an eruption on the body by scratching . If an ulcer on some part of the body is only treated outwardly the same must break out in some other part .

Sk .: "his" omitted 5 . sometimes commercial10. Therefore from youth to age very often man keeps in this puzzle . March. Ibid . and it is man's fault3 when he cannot realize his4 life's aim . 2 . identical in wording to "Sk .P .tp . where Pir-o-Murshid Inayat Khan often stayed and lectured. the original words in pencil have been taken here . Ibid .2 = a typescript prepared by Sk . 1922 . very similar to "Sk .tp . Netherlands. and adding other. by seeing this6 world of variety. mostly connective words . fragmentary and with many words abbreviated . (rep . near Vevey.73 Sherifa Goodenough's longhand reporting. with added articles and connective words incorporated. sometimest political--sometimes one thing 10 1 Documents : Gd . Ibid . and added in ink letters or words which do no go with the original words .". Ibid . In such cases. : "that" omitted. with certainty thinking that9 is right path for his journey . Ibid . that7 he becomes puzzled to make up his mind towards8 certain direction. expanding single letters to full words. in type : "La Tour de Peilz. by S .tp . = a reporting in Sherifa Goodenough's Ih . Ibid . Goodenough) " "La Tour de Peilz" is a place in Switzerland.r . went over it in ink.: "the" instead of "this " 7 . Later Gd . : "sometimes that the commercial path is his path" instead of "sometimes commercial" 11 . : "the" adde d 12 . : "that is the" adde d 10 . All other documents : "awakening" 6 .tp .tp . possibly from "Gd . Sk . Ibid . of which Sk . later made a fair copy.. : "thing" omitted . Ibid .1 " Sk . : "men" 3 . The Aim of Life Life itself directs man2 towards its aim.1 : added by Sk . probably made from "A. Ibid . as the guest of the family van Hogendorp . new sentence started 8.1 = A typescript made by Sakina. = a typescript made at the Sufi Centre on the Anna Paulownastraat in The Hague. in a few cases. : "faults " 4 . taken down in pencil. It is a confusion that arises on the wakening5 of the soul after man is born on this earth. : "a" ("an") added 9. He sometimes thinks that the spiritual path is his path-2. " Notes : 1 .l " A. Ibid . with many abbreviated words which have been completed here by the compiler . or under her supervision. P. she apparently had difficulty reading her own hwr .

That confuses him and he begins to take 11 attitude26 of denying even what is right and therefore27 against every religious truth . 40This gives us 8illusion . And20 he does not know 21which is which21. 14that guidin spirit which is constantly guiding . Confusion arises as man grows up. and when the soul finds its way closed. : "you will find there is" added 38 . : "He" ("he") adde d 30 . the way shows18 in childhood . 28Attitude of28 revolt not of one erson.r . 13. 11 Child denies because "first impression's that of falsehood . Ibid ." And if he does not know it. Ibid . Ibid . All other documents : "the" instead of "this" 24 . In reality in the cradle15 as an infant 1 17child begins to show this of life17. 29Grows up in it and does not know what25 right and what22 wrong and sometimes this confusion lasts till "en d end of life . Ibid . Ibid . Ibid . : "is" 26. : "This is the" instead of "Attitude of" 29 . : "by his" 20 . by19 becoming attracted by various things in life. Ibid . : "that" added 40 . Sk . instead of "child begins to show this of life" 18 . Ibid . "first impression this23 world gives is 11 impression of falsehood . "On this subject of distinguishing" 31 . : "you" in place of "we can" 37 . But at 13 of life. but later mostly crossed out and indecipherable .r . all other documents: "the same time this is not the fault" filled in 14 . Gd . 37no greater tragedy than this . Ibid . what22 wrong." could mean "which is which" or "what is what" . Ibid . All 11 happiness.1 : "is" adde d 23 . Ibid . : "his" instead of "its " 35 . : "us" omitte d 39 . All other documents : "it" changed to "him" 34 . Ibid . but of thousands and millions . all 11 wealth. : several illegible words. : "All" added . 11Soul 25constantly striving to find its way. : "is" instead of "therefore " 28. 30And in order to distinguish what25'11 object of8 person's life. : the abbreviated words "wh . Ibid . 35fault of 11worldly life that surrounds him. : "it is the" inserte d 36 . Ibid . : "his" adde d 25 . Ibid . all other documents : "what is what" 22 . : "and" adde d 16 . Gd . : "then" adde d 21 . : one or two illegible abbreviated word s 17 . : a few words written in Persian. Sa'adi31 very instructive verse :32 "Every soul that comes on earth. All other documents : "or of" adde d 15 . : rewritten to read. Gd .r. what is right. all other documents : the Persian omitted 33 . Gd . Ibid . : "course" in place of "attitude" 27. No doubt. comes with a light shining already kindled in it33 for its34 work on earth . all 39the world can offer25 nothing . 11 Child opens 24eyes in truthfulness. Ibid . : "is shown" instead of "shows" 19 . all that the world can give us 38 is all nothing. Ibid .tp . All other documents : "man begins to be shown his path in life".r. and "first impression 25that of falsehood . Ibid .74 sometimes another . : "has a" added 32 . not "fault of nature and "spirit . If 36we can36 enquire into "greatest and worst tragedy in life.

desirable. Ibid .tp . As Jesus Christ has said. "Judge not . taken down by Gd . : "feeling that this" instead of "feeling that " 50 . when we47 see our own way before us . But has anyone the right to call the path of another wrong. : an open space .tp .Sk . strives for it . : "may be a" instead of "is as" 55 . Ibid . : "another" instead of "one" 46 . for someone he loves--8brother.1 : " Dharma . All other documents : "can" added 48 . 51 Du ty--Dharm51 . Ibid . Ibid . to God--whatever he thinks that is his duty52 . wealth. All other documents : "has to solve his own puzzle in life " 60 .r. v . Ardh. Kama. Ardh.2 : "these" . All other documents : "that" changed to "the " 43 . inspirer--someone towards whom he considers he has a duty . 8sister. Sk . Ibid . Perhaps the same 54is as54 right. Earth6O--All that the earth can offer. Gd . We can only judge ourselves.P .P .tp .tp . : " Dharm . Sk . Glossary 51 .tp . What really suffices is that42 blessing of heaven. A. 52Sacrifices every thing in life. all other documents : "may be." According to the ideas of the Hindus there are four seeming objects 4that generally man feels attracted towards46. : "this" changed to "these" 42 . that he considers his virtue. possessions61. mother. A. duty " 52 . a religion. : "he gives his life" 54 . Karm . : this passage ("Sacrifices . Dharm .2 : "to" changed to "for" . whole life through. A. all other documents : "1 . father.P . : "Arch" must have been said. all other documents : "2 . Ibid . or55 virtuous path to56 one--to57 another the same path is wrong . Mouksh56 . : "by which" instead of "when" 44 . earth" 61 .tp . Mouksh ". Ibid . : rewritten to read "toward which man generally feels attracted" 49 .49feels that49 is his way : S~Dhann. : "the world" in place of "earth" . : "to" changed to "for" 58 . . aught6 that earth64 can give. however evolved a man 58 for everyone 59 to solve own puzzle59 .1 : "possession " 62.P . we must stop and think what right we have to judge whether he is going the right way or46 wrong way . Sk . as "earth". has he the right to judge the way of another? He cannot have the right to do so. 15a1l he has. Before we judge 11 attitude of one45 person. Sk . : "for" 57 . Glossary. good." filled i n 59 . : "and" in place of "or" 56 . Ibid .2 : "a" added 47 . a person works for it. position or rank62. possessions. Ibid . whether we are going a right way or a wrong way. son or daughter. But nothing the world can offer can suffice . All other documents : "power" instead of "rank" 63. Sk . : "all" in place of "aught" 64. : "what is really" omitted 45 . Ibid . . v . Ibid . Gd . Ibid . when 43 man begins to see 44what is really his path in life .1. For the nation in war 53gives fife-r3.1 : "the" added A. A person sometimes gives his whole life. 8prophet. duty". and all he possesses to a Church. He thinks : This 41 . we think that the person possessing this41 is blessed . that light.r.75 Power.duty") omitted when the text was copied 53 .. teacher. Artha.

Sk . comes to help us in probing the depth of this problem . pleasure . the right way" instead of ". All other documents : "ye" omitted . : "If we can see from this point of view" 71 . A person who seeks after happiness. All other documents : "of" omitted 68. the path is different . : parentheses omitte d 79 . Ibid . very often thinks68. no doubt they are accomplishing76 perhaps more than the person who is 77waiting for77 a reward tomorrow. : "so" in place of "as " 76. : "awaiting" instead of "waiting for" 78. he who expects 8reward hereafter keeps on his path . But that person who seeks for happiness can share his happiness with others . Ibid . : ". Gd . All other documents : "to" added 75. And those disputes and 65. : the abbreviated word "wh . Sk . : a large space 72. 4. this right" 66. : "such a" added 70. the more we see that the paths are according to temperaments . The more insight we have.1 : "a" omitted 74 . Ibid . all other documents : "may leave" 81 . 74whatever faith. but "while" seems more likely to have been sai d 80." afterwards was expanded by Gd . The Goal is not different. : "something" adde d 77 . A person who is torturing himself cannot share happiness with others because he is torturing himself . the practical way. if our devotion. it dees net mattff To whatever religion. pious people advance--Mouksha . And while79 a person who does good and expects a reward here 80(may) leave(s)8011 good path. 67. for 69one at least understands about others' wants .76 is the wise way. Gd . Think of their patience (they have)78 and 11good deeds (they do)78. but all are going towards one goal . our service cannot be of use here. some happiness in a73 future life . comfort. 11 Way of happiness. the other does not know the wise way . 70From this point of view we can see70 71 tolerance and forgiveness72 . if the life in this world is discouraging.tp. as75 long as they are keeping to their path. Ibid . They strive for some reward. 65this right65 And if we can see the 66 other side.r.1 : "the" written in later in pencil by Sk . Ibid . on the contrary. The words of Christ. : "(may) leave(s)". in the hereafter there will be a reward . They think. Ibid . : "of others" added 69.r.tp . of67 3 .2 : "the" omitted . one on another. That to which all religious. comfort. Ibid . pleasure.tp . How can one judge and say that is not the right way? Perhaps that way by which one has risen to that position or wealth from which he commands for 11generality of humanity cannot be called wrong. Ibid . to "when". One who is sleeping in 1'forest on stones does not know what the world wants . Sk . One goes on one path.r. the greatest charities come from those who have worked in this way and then given . Gd . All other documents : will arise in us towards all" added after "forgiveness" 73. Judge ye81 not.

All other documents : "if it is his object" skipped when the text was copied 85 . Besides the childish nature there is another fault of95 human nature 96(it seems a natural fault. a teacher or guardian. he lived it .1 : to awake in him" instead of "to waken". Jelal-ud-Din Rumi says 11 soul Hee25 imprisoned in the mortal body and its constant struggle93 is to be free and to experience that liberty which is its very 90 nature . Ibid . All other documents : "and" instead of a comma 83 . In the first place another person has no right to tell him. what is good . surely in the end 29must arrive at that42 goal towards which the soul directs every individual . He wants another person to tell him what is his object in life. Man generally does not know what is the matter with him . : "in" in place of "of" 96. Al other documents : "aim" instead of "struggle" 94. Sk . Suppose a person a fricnd of ears. mother. how can that be the idea of Christ? As soon as we have judged a person. Sk .77 fights between people of different religions. has a better object in life. If a person has what seems to be a worse object. : "that person" instead of "he " 90. He said: Call me not good . he learns by his fall . if by chance he89 happens to be his father. Ibid . A. no doubt)96 . to all he showed tolerance82. even from a wrong object perhaps he has his lesson to learn . If a person has wrongly87 thought of an object.P. forgiveness . never mind . he really does not understand how to help another . The greatest responsibility we have in life is to find out our own path. Ibid . If it seems to us for~5 the moment a wrong object. we have broken not only the teaching but the life of Christ . If a person falls. : "the object is followed sincerely" instead of "sincerely followed" 89 . Ibid . Sk .tp. Ibid .tp . we need not pull him towards us. : "at" instead of "for " 86 . he will tell you that out of a hundred patients hardly one knows" . instead of bothering about others . This is your life's aim".. One thing must be understood . that every soul must be free to choose. : rewritten to read : "If you ask a physician. if he83 happens to be our friend. It is that as a rule man shows childishness in his nature : that childishness is dependence . when brought to him. Ibid .2 : "to awaken in him " 93. People with all kinds of different faults. for the soul is free . Ibid .tp . : has not understood " 95. : "wrongly" moved to after "object " 88 . 94does not understand94 this one principle. what is instead of telling him. Ibid . if 88sincerely followed88. we need not pull him back . hardly any a hundred patients know97 what is th e 82 . : "of that person" adde d 92. our own object in life. 90 teacher. Ibid . We learn in life more86 by our faults and mistakes . then 1 ' first duty91 must be to waken92 the spirit of realising what is his life's aim. Ibid . Ibid .1 : "it" in place of "he" 84 . how can that be right. : "or" adde d 91 . : "more" replaced with "much " 87 . : parentheses omitted 97. 84if it is his object84 let him have it. each saying : My path is right. 97For instance. And as long as a person in the position of a father or mother. And. He not only taught.

Gd .P . Ibid . Ibid . whether 116devotion. here and in 11 hereafter . No doubt. 101The one101 who helps. In 98. : no other person" instead of "no one else" 100 . : "good or seems" replaced by "they be good or seem" 108. that constant happiness. Ibid . All other documents : "another" added 103 . : added "you " 113 . "mother mother of all humanity. : "his work" omitte d 104 . : "wise or seems" replaced by "they be wise or seem" 109. he cannot be really helped . : "him" instead of "them " 99. Sk . Ibid . that Father always Father.1 : The work of the one" instead of "The one". : "there is that" adde d 110. : an open space . of reali sing. Ibid . are passing objects . : "by" adde d 117.2: "The work of one " 102 . all other documents : "or by another way" filled in 118. 103his work1t must be to make that person capable of knowing himself . All other documents : our troubles" instead of "want" 116 . whether God or Bhagwan. whether 1 08 wise or seemsl08 to be foolish. And finally. that friend never separated. The true objectl~. advises. Ibid . whether 1a7good or seems107 to be evil . what is really the matter with him . Ibid . Sk . : one illegible wor d 115 . Ibid . And if we take that spiritual ideal as our recognised aim. which is an impossible thing . : "momentarily" instead of "perfectly" 114 . our trouble. that peace. : "tell. of perceiving. A. desire. Ibid . guides102. Ibid . ambition.tp . Ibid .r. As long as man has not fully realised what is the matter . we have really that port before us to which all boats go . 99No one else99 can know one's own want.1 : "pain" omitted 101 . 110Hindi saying110 : 111nothing in the world which wi ll satisfy you perfectly. 1 09 inward longin and soul' s impulse soul 's impulse towards Hone single goal. Sk . Therefore 11 perfect satisfaction or 11 final satisfaction remains always dependent upon 11spiritual ideal. and at the same time it is that ideal that will raise us from the denseness which at times keeps one bound . : "this" added 105 . He is the One Spirit . brother119. 11 different objects . that ideal will help us in all our w ants and needs and all 114 w an t115 in life. : "There is" added 112 . Ibid . Ibid . 1 20Ideal of perfect beauty .r . 117 116religion . Gd . our aim . : "A Hindu poet says" instead of "Hindi saying" 111 .tp . whether they be good or seem bad. Ibid . 105 teach and suggest to us? That we must cultivate in ourselves that sense which can realise our need . painl00 . It does not matter by what way 11 soul is progressing .. : "that Mother" instead of "brother" . they leave it to "physician to find it out ." omitted 106. A thorough physician will make that person capable of telling. Ibid . although there are things which wi ll satisfy112 perfectly113 . by Whom and in Whom we live and move . : "is the" instead of a comma 107.tp . All other documents : "real" omitte d 119 . one's constant longing . one object and goal of a ll souls. what does1 04 subject tell . the achievement of 1 spiritual ideal .78 matter with them98 . As long as that spiritual ideal25 real118 before us. And what does it matter by which name it is called . our work .

79 that ideal. 120. : "that" instead of "and" . Ibid . : "that" added 121 . is really the best method of realising accomplishing 11real object of human life . keeping that ideal before us and121 in our heart that ideal may be reflected. Ibid .

But5 Hinduism. Faith is the purpose of the whole creation. even through this idol of rock God will answer. even6 faith is the centre? theme 8of that religion8 . belief explains faith. But not only the Bible. "I have a13 faith in that person. in that particular thing. trust. the God in Heaven will not answer .80 Handwritten text by Sirdar van Tuyll. "an" later crossed out 12. The word "mounir" means "shining" in Arabic . yet faith stands aloof by itself. and in thel point of fact faith is the cause of the whole creation . Yes. Very often people misuse the two words faith and belief. apparently copied from his own or someone else's unknown reporting . "of that religion" later crossed out 9 . Somebody who was opposed to idol-worship asked a Brahman whether the god of stone will ever answer his prayer. "to" later changed to "toward " 3. Later." it means much more than that. the religion which is known to the world 6and proved6 to be a religion of reason and science. but I think by any12 reason that it will be so . a person says. copied from an unknown reporting . later changed to "central " 8 . but if your faith is not right. belief has not got10 . belief. probably "mumin " was said. also3 the Koran 3 is full of the word faith ." I believe means that9 I am not sure. It is therefore that in the Bible from the beginning to the end the word faith has been emphasised . For an11 instance. "that" later crossed out. "any" later changed to "my" 13. No other word can explain what faith means . all corrections in the original are included in the basic text . Notes : 1 . the question mark after the word was later crossed ou t 5. to2 which the soul is striving constantly . with some corrections and editing. There are six words which are related to faith : hope. But when one says. I believe so. The Hague . quotation marks added 10 . It is the secret of the attainment. all of these changes are indicated in the notes by the word "later" . written in ink by Sirdar van Tuyll. Now the idea is that man uses this word faith . but the force the word faith has. confidence. meaning "believer" in Arabic . The Brahman said in answer that9 if my faith is right. = a carefully handwritten copy. Document : Sr . 1 April 1922 Faith . realisation." which means : "It may be so . "the" later crossed out 2. "got" later crossed out 11 . "And even in" added 6. The Prophet called his disciples "mounir"4(?). using the one for the other . "and proved" and "even" later crossed out 7. the faithful. Netherlands . Faith is the base of every religion. conviction. "a" later crossed out . "But" later crossed out. Sherifa Goodenough did further editing on the same manuscript in different ink . Some later markings under the words apparently indicate reordering to read "the Koran also" 4. These six words are related to the word faith. "Yes.

For the very reason of the true meaning of faith. A person with no respect for his fellowman 17can not have r+e17 worship18-attitude for19 God . probably to make them consistent with the following sentence . because I heard your preaching. The peasant said. We learn to respect someone on the earth . "Will you do it just now?" The peasant walked cross25 the stream an d 14. we direct it towards God . later changed to "told " 24. "can have no" was written first. 24I could that hem not understand his your complete idea. "for" later changed to "toward " 20. and old peasant said. cannot have faith in God . The word faith. later changed to "its own evidence" 23. It was to show you this I invited you to lunch . we do not see beauty in Heaven . telling them the power of a sacred word . When he was giving his next sermon. but ?? ?? I have been benefitted by one thought . That shows that all virtue that comes from our heart we first direct in the world. one can walk on the water . these sentences written by Sr . Now why I said : faith is due to God alone20 . I said the word and went over the water . A person who cannot trust his fellowman. briefly explained. respect. They started to go . it is belief. we do not know the worship of God to begin with . While travelling there came a little stream which they had to cross and the priest asked if there was a boat . When experience has helped. That is God. "make" later changed to "form " 22. a horizon that can be known by faith and to the faithful alone . or in a religion. to first person. Faith is 22the evidence of itself 22 . Only it is difficult for everybody to have some idea of God and it is difficult to have experience faith in God. It # has benefitted him me immensely. but really speaking there is only one ideal and to15 that ideal alone faith is becoming . and as it rises. If thel reason has helped. then changed in the ms . such as admiration. then "no" crossed out and "not" inserted after "can" 18. Plainly speaking." The preacher very kindly accepted . all things directed to God. the performance of which is to God . Our dealings with our fellowmen is a rehearsal. "I thought you were ready to walk on the water . belief in something that our perception cannot touch. belief in something that our thought or imagination cannot fully make21. He said that9 if one can repeat this word with faith. "of" later adde d 15. then it is something limited.24 I would consider myself most honoured if you will accept my invitation to lunch with me . above limitation. ? indicates unreadable lette r 25 . "is" later changed to "are " 17. We learn to admire beauty on the earth ." The preacher asked. to God alone faith is due . Something which is beyond perception. that alone can be reached by faith . very often a story is used23 in India . later "is" added and the sentence continued 21 . faith. first in the third person. means belief in something to which even our reason cannot help. later "cross" changed to "across" .81 14having faith in a person or in a sacred book. Therefore. touchable . we learn by directing the same to 16 mankind first . A religious man was preaching before thel peasants. "to" later changed to "for" 16. later "worship" was changed to "worshipful " 19. In order to explain t4►et this idea.

"it that is" inserted late r 30 ." the secret is in this study plain little word . in any direction of mind. And next one's surroundings. in politics. wisdom. is faith . No great enterprises.82 arrived safely. it is already in the soul. No doubt this beautiful virtue of every soul is very often tested in daily life . without this tendency of faith he32 can never succeed in life . the method that 34Sufi takes in that direction is to make a person see for himself. Question mark (?) added after "miracle" 32 . "he" later crossed ou t 33 . guru and chela. many sacrifices in life. No one can teach it. Only the courageous one. For instance. "in" added late r 36 . "only he" then added 40 . the risings and the falls. Therefore. In the first place man's own weakness is his own enemy . "phenomena" changed to "phenomenon" 31 . however capable in business. which made26 the priest learn26 the lesson. is ever attained without faith. "to" later crossed out . The Sufi Message does not pretend to give to a person faith who has not got that tendency in his heart. from all sides come trials to test one's faith . Faith is not a thing one can learn. the old wine which always existed and will ever remain . the teacher and the 26. of goodness. later "he" crossed out. It wants a very brave heart. the ever-changing conditions. faith and trust is what He asks of those He has created . which can stand all the disappointments this world can give. The idea is this : 35the Creator Himself. It only answers the demand of the' faith. The relation of between murshid and mureed. "that" added late r 28. And the conditions of life. the Spirit that continually works in Himself. miracle31. later "work given" replaced "to what has been undertaken" 37 . The Prophet says that every child is born with faith. whether the 33 chief of33 earthly object or 34 attainment of heavenly object. "taught" put in place of "made" 27. "made" and "learn" later crossed out. it is the same old wisdom. in industry. if he can stand to40 the best to of keeping his faith . nor can one obtain it by . "the" added late r 35 . "deepest" later replaced by "depth" 29 . The teaching of the Sufi Message is not specially a new one. one's dealings with one's dear ones. it is afterwards he is changed in life . It is faith. If a person lacks patience. If you asked. all work against the development of this virtue . "What is 29called phenomena 30 . he39 can succeed . who sticks to this virtue at the cost of a great deal of patience and perseverance. Man. of spiritual progress. one's friends and enemies. it becomes covered under the clouds of ignorance. it is faith . helping the' faith to arrive at its natural destiny. later "the" adde d 39 . "at" later changed to "in " 38 . in the deepest 28 of our being. to keep the 36work given36 and to keep on till at37 the end he is crowned with success . but the practice . caused by disappointment in the life of the world. 27it is not theory alon e which helps. he is likely to lose his faith . This first of all tries to take away man's faith. even at38 loss of many things. "chief of" replaced later by "achievement of a" 34 . It is not really lost. If you asked me the secret of success.

A person who trusts others must trust himself first. 3 . When a person 44wi11 go44 in a room with the flame of distrust. 41 . When man trusts his fellowman. By having the virtue to2 his murshid. is expressive of this. "got" later replaced with one has" 43 . will bring us the' faith in God. but it expands. one's niurshid. but others will mistrust him . 43Who trusts others willbe is the person who will 45be mostly45 trusted . the flame of trust or distrust . 'Weill go" later changed to "goes " 45 . it does not remain limited to him. it is the first step to his faith to God. who distrusts his enemy must someday mistrust his friend . one does not keep tod1 that virtue limited in that only direction. numbers under the words indicate reordering to "mostly be" . In other words. But that is the method. but once got42 the habit. It must be understood that a person who mistrusts one person. and therefore it is thel self-confidence and thel trust in others which. It is just like a spark which by thel use develops and will become a flame. But by learning this in relation by40 one's teacher. It is a psychological fact . when developed and culminated. It is a preparation for the soul . "to" later crossed out 42 . it is the same to2 all people . that is not the object . "he" added late r 44 .83 pupil. mistrusts another others also. it is not all . he will not only mistrust others.

"Social Gatheka . Hq . As the texts of "Hq .lh . : "was" changed into "were" . : "1 .)Gd . (Sk .lh . 1 . : added. Hq .t . it becomes a virtue or a sin according to the use we make of it . which shows that the lecture had become a Social Gatheka .lh ." omitted . : "when" changed into "if"." Sk . : a space indicates that Sk . and "1 ." at Headquarters. If renunciation as a principle was a good thing.e . Sk .t." at Headquarters. Notes : 1 .e . : as well may" replaced with "might well" .c . Number 29. Furnbe) .c.)Gd . : "if" 9 . which is indicated in the notes by "(Sk . This has been taken as the basic text. Sk . Hq . The creation 6'7as well may? not have been manifested when8 renunciation was9 the principle . Sk .)Gd . missed one or more words .lh .c .t .10 When Documents : Sk ." omitted . (Sk .lh . copy made by Sakina of "Sk.lh ." followed by the Invocation 3 . : "were " 10. on 3rd April 1922. Geneva.c. Hq . only "Hq .lh . an article in the Dutch Newspaper "Nieuwe Rotterdamsche Courant" of 4th April 1922 shows that this lecture on renunciation was given at The Hague. (Rp . these have been mentioned in the notes." are identical.t .st ." .add . : a new paragraph. : "in the point of fact" crossed out by Sk .)Sk .e . went over it.t .lh .lh .e .lh . : although the lecture is undated. added : "Social Gatheka nr . all other documents : no space left 7 .c .st.c . expanding abbreviated words and adding connective words. Where Sk ." Hq . = a hwr.)Gd . Cf . : "might well " 8 .lh .e . Geneva . . As all things in this world can be used and abused so the principle of renunciation can be used and abused .lh . As the text is fragmentary. : "which one will use" replaced with "is the one which will be of use" . 29" . : afterwards Gd .t .t.t . Netherlands. here represented .t . : "in fact" instead of "a" 5 .lh . Sk . (Sk .lh ." is mentioned in the notes (except note 2) . : "a" replaced with "in fact". : "in the point of fact" omitted 4 . ? 1922" 2 . (Sk.st.lh . . afterwards Sk .c. Renunciation Renunciation 3in the point of fact3 is a4 denial of the self.c . = Sakina Furni e's longhand reporting .t .t ." and Hq . by S.c. Hq .. Hq .84 Sakina's longhand reporting . Therefore renunciation in itself is neither virtue nor sin. (Sk . Sk .c. Sk . : "The Hague . indicated by "(Sk . note 27. Hq . This same document was used by Sherifa Goodenough for editing. and the denial of that 5which one will use 5.e . : "is the one which will be of use " 6 . Hq . = a typewritten copy made of "Sk .c. Hq . = a stencilled copy made of "Hq .t . : afterwards added by Gd . then there seems to be no purpose at the back of the whole creation.c. later filled in missing words.lh .)Gd . Hq .lh .)Gd .

: "become not only " 17..)Sk .lh .t.t .lh . (Sk .t . : re-ordered to read "become not only".add .e .)Gd . When8 we consider life.c. : filled in "how". : afterwards changed by Sk .85 one considerst 1 from12 the metaphysical point of view one fords that this principle is used as a staircase13'14 to come above things14 . Sk . Sk .)Gd .lh . 31 more difficult to go forward . Hq .lh . it is more attracted. : "of" changed back into "from" 13 .lh.add .lh . Hq .t . 28 .17 it is an eternal journey . Hq . Therefore all the thinkers and32 wise who have come to th e 11 . : "stair" 14 . Sk . : "the" .lh . (Sk. it 2627 as the soul goes on it finds 28.t . Hq . : "to rise above all things" 15.c . The more one is loaded with burdens on his18 shoulder19. Hq . Hq . It is the nature of life in this15 world that all things we become attracted to.lh .t .c . (Sk .e . Hq .29on its legs chains 26Two things one sees: wants to go forward . the more the journey 20 heavy .)Gd .c . Hq . : "how" 22 .c .lh . Hq . Hq .)Gd .)Gd .lh .e .e . : "it" added .)Sk . (Sk. : "one's" 19 . continually24 .c . Think 21 that 22 soul whose constant desire it is to go forward. : "we see" added . Hq .lh .t .e .)Sk .. Cf . 25To the person of clear vision every person's appears in this 25 29.lh . (Sk .. Hq . : "is daily" filled in . then changed into "on its feet chains" . : afterwards filled in "it becomes" .c . : first re-written to read. Sk . (Sk . (Sk . : "continually more burdened " 25 . but burdens . 24daily more burdens. . Sk .e .lh .lh .t .lh . Hq .c. : "of" instead of "from".c .lh . Sk.. Sk .lh .. Sk . : "on its feet chains" 30.e .t . : "One can see two things : " 27 .)Gd . (Sk.lh.t .t .. 2 . : "the " 16." added .c .c.)Gd . : 'Yo come above all things'. (Sk. Sk . : "staircase" changed into "stair" .e . : filled in "becomes". : "shoulders" 20 .t . Hq . Sk . into : "One can see two things :" .lh .t .)Gd .t.: "as" adde d 29 . Sk .lh . Sk .c . (Sk . Hq . 23 retained by ties.lh . : "that" changed into "the" .lh . Hq . "chains on its feet". continually" .lh . At every step the soul goes forward. : "this" changed into "the". : "shoulders" ..lh .c.c. . Hq .lh .t.c . Hq . : re-written to read: "continually more burdened" instead of "daily more burdens.c .lh .t . : "that" added 31 . (Sk . : "1 .e .c . : "is daily" added 24 .)Sk .)Gd . (Sk . : "it" added 12 .c. : "his" changed into "one's .t . : "the" 23 .. note 10. Hq .c . : "becomes" 21 .add . : "we see" adde d 18. (Sk .c .t .)Gd .lh .c . (Sk .add .lh . Hq .c .c .t.e . in time 16not only become16 ties. : "the" added . : this fragmentary passage omitte d 26 . Sk .t. Sk . : "it becomes" adde d 32.

ever changing and not everlasting.e . : "and" adde d 42..lh . Hq . : "recent times" 46. Hq. Hq .lh .. : "of human" replaced with "in" . : "lately" filled in .Ih .)Gd .t . Sk . 49A person forced by a virtue. saw 37bread in 37water .c .c . Sk . : "a" added 39 . Hq . : "lately" changed into "recent times" .e ..)Gd . The more we see our errors 42of human 42 life.c ." . (Sk.t .c .t . Hq .52 if it gives a53 pain.49 50forced to renounce.lh .)Gd .e . 52ND virtue is a virtue that gives a pain . Therefore renunciation is rightly practised by thos e 33 . (Sk.Ih .c . When we come to reason out what one must renounce and in what way one must practise renunciation. : "further" changed into "far" . Hq . how can it be a virtue? It is called virtue because it gives happiness .t .add .lh .t. 39When he saw his own shadow39. (Sk . : "one.e .e . : "make " 52 .)Gd . That what' takes away happiness never is a virtue .lh .c.t . (Sk . Sk . Sk . A33 picture that the sage makes is like 34fable of a35 dog and 36 bread .)Gd . : "do" changed into "make" : Hq .)Sk .add .c. : re-written to read. have been pulled 47 This shows that man.c .c.lh. the more we find we are not further43 44of fable from44 the dos . All other documents : this part of the sentence omitte d 40 .lh . : "far" 44.t ..lh . "A person upon whom a virtue is forced. "thought that the shadow was another dog" . rewritten to read. Think of the national catastrophes of ' 45 and46 how these material things of 7world. Hq . : "a piece of" 37 .lh . : "a" omitted 54 . : re-written to read. Sk .t . 40thought : other doggy--howled. our petty desires.t .e .c)Gd .t.)Sk .c .lh .t .add . Sk .lh . : "the" instead of "a" 36 .c . : re-written to read. Hq . Hq .e . Sk .lh . (Sk. "No virtue that gives pain is a virtue" .t . Hq . Hq . (Sk .c . Hq .e . barked.lh . : "at and fought for" filled in . : "A" changed into "The" . Hq .t . : "The " 34 .c . (Sk.t.t .c. Ibid . : "No virtue that gives pain is a virtue " 53 . (Sk . Hq .)Gd . blinded by material life. Sk .. there is a lesson to be learned . incapable of it" 49 . : "at and fought for" added 48 .41lost his own bread .t. Hq . disregards the secret.lh .Ih . Hq . Sk . "from the fable of" ..)Sk . : "thought that the shadow was another dog " 41 .t .. (Sk. : "The" (or "the") added 38 . (Sk . Hq .)Gd . : "what" changed into "which". (Sk. : "which" . (Sk .lh . : "A person upon whom a virtue is forced " 50 .c .lh .86 realisation of life have taken renunciation as renunciation a remedy .c.t. : "in " 43. Ibid . : "and" omitte d 47 . Hq . Because no virtue is a virtue if it is forced upon 48the incapable one to be practiced' .t. : "who is" added .lh . 37Dog carrying 38loaf in his mouth. "one him who is incapable of it" . : "the" added 35 . came to 38pool. : "from the fable of " 45. : "who is " 51 . hidden things behind life .e . : re-written to read.c .Ih .e . cannot do51 the right renunciation . (Sk . : "a piece of" filled in .)Gd .)Gd .c .lh .

Hq .c. their value is according 69we look at it70.lh .c .lh .lh . Sk . That person alone is capable of renunciation who fords a greater satisfaction in seeing another with his piece of bread . It comes by itself as the soul develops. : "make a" 67 . changed "by other" into "to others" . because 60he has60no virtue . : "he" 58. and57 has only one piece of bread .t . All things one renounces in life.c. (Sk . : re-written to read. 62Suffered by it 63 The virtue which w brought him unhappiness. Sk.lh .c.c.t . : "done better " 60.t . : "Surely he will not do it again next time " 62 . one rises above . Sk.e .e. (Sk .t . : Sk . this64 virtue will never develop in his character . It is depends on how we look at things .. Hq . Sk . Hq . : "of practising" .c.lh . For one person the renunciation of a penny is too much.lh . : "as" instead of "are " 69 .lh .lh .87 who understand renunciation and are capable 5to practise55 it . : "it is" 61 .lh . For an56 instance. : ".lh . : "their" omitted .e . in need of bread . Sk.c.lh . Hq .. This whole world can become a kingdom in his hand if a person ha s 55.lh .. Sk .lh .t. and starves58 and is unhappy about it.lh . Hq . Sk.lh .c. Sk .e . Hq . Sk .t . Hq .t. : "because he has" 63.lh .lh . He himself he is eels hungry also. full of happiness of action66. finds somebody hungry.)Gd . : "he" added .t . : re-written to read. : "an" omitte d 57. This shows that renunciation is not a thing that can be learned or taught . Hq . (Sk . Hq . for another71 all he has--is nothing . Sk. : added "to the way". Sk ..e .t. : "to others" 68 . (Sk . : "are" changed into "as" .c.c.)Gd . Hq .t . if he has done it once. Sk . This shows that all things we see are68 precious or not precious. : Sk . : "whose heart is full of happiness after the action " 66.lh . when the soul begins to see the true value of things .c.lh . "whose heart is full of happiness after the action". Hq .c.. 61 next time will not61 .1h . : "starve" 59. Hq . : " .)Gd . : "an" crossed out .. Sk . : "to practise" changed into "of practising": Hq . : "of" omitted 73 . this " 65 .lh .t .t . Hq . Sk. "surely he will not do it again next time" .c.e. (Sk .t. Sk . 56. there is a person who has only one loaf of bread . Sk.c.. added "because he has" . : "do" changed into "make a" . as" instead of a full stop after "it" 64 .c . Sk. he would have 59better done59 not to give it.lh .lh . Sk.t .t . : Sk .lh . If he thinks that it is his dharma to give.t . into "done better" .t .c.)Gd .t . Man is a slave of the thing of72 which he has not renounced . All that is valuable 67by other67 a seer soul begins to see otherwise .)Gd . : "he has" changed into "it is" .t . Hq . crossed out "their". Of things that he has renounced he becomes their73 king . : "of" crossed out by Sk . (Sk . that person alone must do6 6 renunciation . He is travelling in the train. : "it" changed into "them".c)Gd . Hq . : "them" instead of "it" 71 .. Hq .c. : changed by Sk . Sk . : "that of" added 72 . Hq . 65 joy fills his heart.. The person.. : "to the way" added 70 . .lh . Hq . This" instead of ".

Sk . (Sk . Sk . whether to ferseke renounce things momentarily precious for everlasting things or everlasting things for 89things momentarily precious89 . Sk . Sk ..lh .)Gd . very often one thing is at hand and the other further from reach .c. "how can one progress in this path of renunciation? By becoming" .t . It depends upon 88 man self. Life is such :86 when there are two things before our view.c. added "whether" . : "how can one progress in this path of renunciation? By becoming" 82 . : "children" adde d 78 . : "it is demanded of us to lose one of them " 88. Hq . It is easy for him78 to renounce79 .lh .c . : re-written to read.Ih .e .lh . Sk .e . whether to renounce heaven for the world or world for heaven. which is 37better. : "he" omitted 84 . Hq . but also will power to do what we wish93 to do.lh .c .)Gd .c . : " .)Gd . : "which" added . Hq . Now 80the question : 81 how one progresses in renunciation? One progresses in this path of renunciation by becoming81 able to discriminate between two things.)Sk . Sk . : re-written to read.t .Ih . : the colon replaced with "that " 87. : "which" crossed ou t 93 . Sk .c . Sk . (Sk .Ih .lh .c . : "things" adde d 92.. But renunciation depends upon the evolution of 37soul.lh .t.lh .Ih . It is not an easy thing for a man to d o 74 . Many times it is a great puzzle to really90 choose between two91.c ..c.lh . (Sk . Hq . : "think" instead of "wish" .e. probably a misreading 86.e .)Gd . Hq . : afterwards Sk.lh . : "them " 79 . 37Nature of life is such that it always shows two things. (Sk . : "man's discrimination" .t .t .add : "children" filled in .t . "the discrimination of man" . 38Person with 37character of 37dog82.t .lh . Hq . : "to" instead of "for" 77 .c.c . Hq .88 renounced74 . : "loves" instead of "loses". It does not require only discrimination between two things. : "it" added 75 ..)Sk . Hq . Hq .c . : "in the fable" filled in . the discrimination88 what to renounce and for what. : "man's discrimination . : "it is demanded of us that we must lese to lose one of them". Very often man lacks will power to renounce. : "them" instead of "him". wealth for honour or honour for wealth..c . (Sk . Sk . Sk ... Hq .lh . 87one thing demands to lose87 . : "person" added 76 . He" 85 . all things are easy to renounce . : re-written to read. : "in the fable" added 83 .t .t .t .)Gd . : "this" added 80 . Hq . : "we come to" adde d 81 .t. One who has not evolved spiritually can not well renounce . (Sk . 89. Hq .lh . Sk . Sk . Sk .c .lh .e.lh . Hq .t . (Sk .t .c . it is a puzzle92 to renounce 37one or how to get the other . : "he" added . Sk . he83 cannot renounce. For the grown-up75 little toys so valuable for7 77 are nothing..lh . (Sk . : "momentarily precious things" 90.lh .c .c.c . Hq .t. Sk .c . : "really" omitted 91 .t . : "person" added .c. So it is for those who develop spiritually.t. Hq . Hq .lh .lh . loses both things.t . Hq .add .) Gd . "it is demanded of us to lose one of them" .lh .e . : "really" crossed out . Ibid .

Hq . Hq .lh . : "still" added .e . : "still" adde d 107 . . : "as" instead of "how" 95 . what value has it? Position.t . Hq . : "difficult" adde d 97 . : "being " 108.t .c . Sk . (Sk . Wisdom comes by this process of renunciation . : "ourselves" instead of "us " 96 .c .e ." replaced by quotation marks before "should" and after "beauty?" . The flower with all its fineness. : "times" 98 . when we ourselves cannot listen to us95. 108follow one's own inmost10 '1 07 . we must recognise by beauty. . One must first train his sense of discrimination . : "of" adde d 105.lh . Think how difficult is life. and fragrance. Hq . This shows that the value of things can be recognised by their constancy .c . : "one " 99 .t . Hq .t . added "to try and". : "innermost" instead of "inmost" . : "that.t .c . : a space after "lasting" .lh .t.lh . "and" adde d 101 . (Sk . what value? Although man is like the child.lh . Many a time97 one cannot renounce because his18 own self cannot listen to him96 . : "one" instead of "him".lh . Sk .. (Sk .c .t . is imitation .c . The only reason is that 37beauty of the flower will fade next day. what the innermost107 is yearning for.)Gd . beauty? " 103 . Hq .c . Hq .t . That which lasts for a 99 whilel00. and that of the diamond will last . Sk . . honour that does105 not last. . then turns black. : later Sk .)Gd . You might ask that.)Gd .e .lh . : "being" added .t . : "little time" adde d 100.t . This shows a natural tendency. Think'04 the difference of price of the flower and of the diamond .lh .e . : "little time" filled in .e .t.t .t . : "of" added .e . : "do" instead of "does" 106. : "while" omitted. also for that which is lasting .lh . Hq . (Sk .t. Renunciation can be learned naturally .lh .89 in life how94 he wishes to do . we need not learn it.102 should we not recognise the value of things by their beauty? 102 Yes.c .lh .lh .add .)Sk . : "its" added . : "to try and" added 109 . Hq . Hq . Hq . : "its" added 102.)Gd .lh . Hq . : "while" crossed out. : "difficult" added . Hq .c)Gd ..c . Hq . Sk . (Sk .lh . Hq ..c . : "should . that which always keeps101 colour is real . beauty of colour. 106 his soul seeks constancy .lh .1h . falls short in comparison to the diamond . Wisdom an d 94 . we are always seeking for beauty.)Gd . but we must recognise beauty by its lasting 1 03 .c .e . Hq .e . : "a time" changed into "times" . Therefore in learning 37lesson of renunciation one can only study one's own nature.lh . : no space lef t 104 . That one can learn by testing it as the gold is tested by the imitation gold . however beautiful. (Sk . : "us" changed into "ourselves".c . "and" added .)Gd . Sk . how 96then for others to listen . Sk . and is always changing. running after all that attracts. To discriminate between what is more valuable and what is less valuable. Friendship that does not last.c . : "how" changed into "as".. Sk . true. (Sk . Sk . Sk . (Sk . (Sk .lh .t .t .)Gd .c .

.e .lh . : "having sacrificed" changed into "sacrificing" .lh . Sk .)Gd . : "to do" changed into "of doing" 120.e . by being wise. and46 in nations 111.t . Sk .t . Hq . (Sk .c . Hq .e .. Hq . Hq . Sk . Hq . changed "a great" into "too great a".lh .lh .lh . not legitimate" adde d 118.t . : "story in the Bible" 123 . : later Sk changed "is that" into "one can see by those" .)Gd . even for God is not ?? proper 117 . (Sk . : "nation" instead of "nations " 112 .)Gd .c. (Sk . 110 . Hq . : "in the lives of people" adde d 111 .e .t. : "the" added 117..c. one's people. : later Sk .lh . Proper renunciation 118is that118 who are capable to do119 it . Hq . : later Sk . As long as renunciation is practised for the125 spiritual progress. : "politeness " 116.lh . or honour .)Gd . : "Abraham " 121 . : "the" added . capable of renunciation. Hq .lh .t . 127Man is not for renunciation.t .t .lh . Every act of courtesy. in other words. 115 shows renunciation . Hq . Hq . in their house.)Gd ." .lh . : "for" adde d 125 . Sk . As everything wants renunciation. Sk . placed "in the Bible" after "story". (Sk. : "incapability" changed into "incapacity" . : ".e. : "sacrificing " 122 .t.c .)Gd . (Sk .)Sk .lh . : filled in "politeness" .t .lh . (Sk . There is 3story of Braham12o 121having sacrificed his son--in the Bible122 . whether it is a material or a spiritual ideal.t . Man 126in the point of fact126 must be the master of life . : "in the point of fact" changed into "in fact" . " 113 . (Sk .added ".t . whether for man or for God . : "the" crossed out . that highest goal wants 116highest renunciation. it is renunciation .c . later added "and everywhere. This shows that no sacrifice can be 123a great123 sacrifice for one's ideal . : this sentence omitted .add .t. renunciation is abused.t . : "too great a" 124 . reasoning according to his own point of view . Hq . Man today is likely to laugh at some of the ancient stories. (Sk.lh . Sk .c . Hq .Ih . so long it is the right way . Hq .lh .c . There is only the difference of ideal.t . He must use renunciation. But think how many fathers and mothers have given their children as 38sacrifice in this war. Although a forced renunciation.lh .lh . : filled in "lives of people".Ih .)Sk .)Gd .lh . When a person offers his seat to another. it is only a developed sense of renunciation which manifests itself in consideration for each other . As soon as renunciation has become a principle. Sk .c. The highest and greatest goal that every soul has to reach is God.t .c . : "the" omitted 126 . By renunciation man becomes wiser. Sk . : "in fact" 127 .e .lh .c .c . : Sk . Hq . Sk .c. The whole trouble in 110. whether for earthly gain or 124spiritual gain. : "incapacity" 114 .lh . Hq . Hq .lh . : "one can see by those" 119.c .c.add . Sk . (Sk . for one's nation.. Sk . : "and everywhere.t..90 renunciation both go together . If civilisation can be explained.. Civilisation in its real sense is renunciation . not #legitimate". Sk .c ... : "of" changed into "for" 115 .c . not go under in renunciation . : Sk . Sk . or something that is good.112 is always the trouble of man's incapability'13 of114 renunciation .e .

it is the ideal we must worship in the idol .127 So it is with all virtues .91 renunciation is for man . When virtues control man's life. . they become idols. it is not idols we must worship.

(Sk .r . a caste. : "would" adde d 6 . : "ideas.c . "Renunciation'.. the first one. Ibid . = Sakina Furnee's longhand reporting . : "it" adde d 8 . : "Holland. was reported in a Dutch Newspaper of 4th April .) .11 If I call it a philosophy. : "whether it is" changed into "Is it" 9 . which is indicated in the notes with "(Sk . Sk . : added by Gd .e . tp . in which two undated lectures were taken down in longhand . : "ideas.. : "that explanation" omitted 7 . it does not fix any 12 metaphysics 13in order for13 followers tot believe in Documents: Sk. from which Headqua rters made a microfiche .lh . it should be understood that it was the name for all the Sufi activities at that time .c .c . and in different ink expanded abbreviated words and added connective words .)Gd . Sk . "Social Gatheka". Ibid . tp : "one distinguishes religions" . Sufism If I were to explain Sufism from3 historical point of view it would involve into4 history and5 give little idea of 6that explanation6 what7 really means.c . = a typewritten copy made from "Sk . : "a" adde d 4 . tp . The lecture appears in a small notebook. and in any case before Pir-o-Murshid Inayat Khan left for England towards the end of April . This same document was used by Sharifa Goodenough for editing. "Sufism". on 3rd April 1922.c . If I call it a reli ion it is not in reality a religion. 1 . As the text taken down is fragmentary.c . This has been taken as the basic text here reproduced . (Sk . rel . then crossed ou t 3 .lh . : "if it is" changed into "is it" 10.c. 3moral or 9if it is9 a philosophy . The second lecture. 10 that a dogma forms 0 that could be distinguished as a religion. not just the Esoteric School . tp . Netherlands.r. (Rep .)Gd . Sk .92 Sakina's longhand reporting. : "into" replaced with "in it" 5 . : added by Gd . tp . 1922 .e . .". 8whether it is8'3 religion. : instead of a space followed by "that a dogma forms" : "It is not formed by a dogma " 11 .r . with some words filled in by her later (see Documents: Sk . as 11 one dist .lh .e .c . seems to have been given also at The Hague. bearing the name "Jeanne Furnee" (later named "Sakina"). Sk . shortly after 3rd April 1922 . Notes : Where "Sufi Order" is mentioned .e . afterwards went over it. Sk .c . Sk . nor is it" . by S . The Hague.c . Sk . Sk . : "religions are distinguished". (Sk .c . = a copy in Sk .'s handwriting made from "Sk .)Gd . Ibid . Sk ..)Gd . then changed into "one distinguishes religion" 12. given at The Hague.c .Furnee)" 2 ..c ." with a few alterations ." tp . nor is it" filled in . or 3creed .

It is not" 19 .e .)Gd .c .)Gd . tp.c . (Sk .lh . is :" instead of a full sto p 41 . then crossed out 40.c.c .e . : "does life become" instead of "if life becomes" 28 . Sk. : added "FrM "One.)Gd . tp . Sk . it is impossible. It can only be explained as23 a certain light thrown upon life . (Sk . But if one expects truth42 to be told in two words.)Gd . Sk .)Gd .c .c . : "someone like" changed into "such a one as" 44 . tp . tp . Sk. but similarity--where things meet together . : "is" instead of "are" 20 .e . tp .c .r . : added "upon it" 33 . 37II : I. : "final" replaced with "fixed"..e . 33Effect 34not only to help the analytical view but to 3sympathise with life..c.c.c . : afterwards Sk .c.c.e . : later added : "when this light is thrown upon?" . : "to" changed into "must " 15 .lh . : "as to make us realise it" . especially if one demanded 20 '3 rigid explanation of21'3 final22 idea . Do you believe there exists 43someone like 4 God? Howe 13 . : "There are" adde d 26 . Sk . "clearly by throwing this light " 32 . : "when this light is thrown upon it?" adde d 30.r . Sk ..e . Ibid . "The answer to whether". you can see into life 31by throwing this light32 33 clearly31 the insight becomes keen to analytical view . (Sk .)Gd .)Gd . : "is" added 35 . : "or" instead of "of" 22 . then crossed ou t 37 . : ". then changed by Gd . Therefore naturally an explanation is difficult.c . In that light one can see the same life in 3different ways24 .)Gd .e .e . Sk. tp . : re-ordered to read.)Gd . It is not this".c. 25Two questions: 26after throwing light on life : 27if life becomes27 more distinguished 28as to make us capable to realize it28 . : "the" added 39. all else are19 wrong . Tp . : "on life.e . : "so as to make us capable of realizing it?" 29 .c .c. (Sk .c . (Sk . What do you think will happen after death? s It is quickly asked. added "is it possible then that" . Sk.)Gd . to help 36 not only to see distinctions. 41but it shows where the beauty is more and where 38beauty is lacking . : "k is not a morality . Sk . : "Truth " 43.. Ibid . : "It is not a moral .e .33 on throwing 38light of Sufism39 life becomes more beautiful4o .. Sk . Sk .)Gd . 31 . : "one" first added.e . Sk.. tp . Sk . 30Answer 1 30 : Yes. Ibid . : "of" changed into "on" 17 . (Sk . : "demands" 21 . does life show itself more beautiful29 . tp . (Sk . into "k is no moral is not" .. : "the" (or "The") added 34 .c.e . tp . tp . Yes. : "in order for" changed into "that" 14 ." then crossed out 27 .." added. 181t is no moral--not18 : this particular manner is the only good one. then again restored 23 . : "Answer I" replaced with "The answer to the first question is : Yes. : "in" omitted 18 . : added "is it possible then that" . Ibid . : no space left open 42. Ibid .)Gd .c .c. (Sk . Ibid ..93 speculations15 of16 this life or in17 the hereafter . It is easy to question but difficult to answer. Ibid .. : "help one" first added. tp .c . (Sk . then crossed out 36. : instead of "II : If". Ibid . tp . Ibid .c. (Sk .c. : "speculation " 16 .. then crossed out 24 . tp . : "being" added. (Sk . Sk . : "The answer to the question whether" 38. : "way " 25 .c .. (Sk .. tp .

: "to" instead of "on " 68.. Ibid . Beli ef is unlimited. every step on 33 staircase is a belief. tp .. : "not even doubt " 50 ..c . filled in : "at every step". : afterwards Sk . Sk .e .morrow changes 66. : "one takes" instead of "you take" 58 . and therefore crossed out "to someone .)Gd . : afterwards added "It does not say" .. say in words . Ibid . : "to someone . 51Easy to make 3speculation . : "other's beliefs" . absolute truth . devotion 47to someone . The whole nature is ch anging . Personal .e . Sk .c . 55 does not believe . Sk. : "It does not say " 55 . say in words the great laws of the whole creation?" .. Ibid . : "one goes " instead of "you go" 70.c . Belief is a step on the staircase . Sk . To see 63 other's belief in that light an d find out for oneself what that 64 looks like .lh .c . Sk . Personal ." .r .. beli efs . tp . saying this is the only truth42 . Ibid .. : "than he" added. : "at every step" 57 . Sk . tp . 51That does not me an that S .1h . : "that" changed into "they". then crossed out 60 . Sufism does not force any particular 54 this is a Sufi belief . : "a Sufi" instead of "S . did not succeed in reconstructing what was said. Sk . : "would" instead of "could" 63 .)Gd . 5657you take57 there is a different belief.c . : "made" changed into "should be making" 69. : "not even" added before "doubt" and omitted after "doubt".. (Sk. : re-written to read "one must keep one's mind to the absolute Truth and realise it at every step". Ibid .c . Sk.. : "another's belief" 64. we made truth42 a kind of pillar or a stone . : "but" added 53 .lh .c . tp . One cannot even explain one's gratitude . At each ste p 45.94 some are happy and others unhappy? But the answer is : how can one pour out45 the whole ocean in 46 a bottle.e . : afterwards added "who is perhaps".c .c . (Sk . : "upon one" adde d 54 . Sk . : re-written to read "How can we. Sk. : ".)Gd . tp . 49doubt not even49 . Sk. Ibid . : "who is perhaps" adde d 59 . Sk .. little drops of the ocean. : "to believe" changed into "of believing" 61 . Little47'48 fear . Sk . : "Sufism" instead of "it" 62 . : "out" cancelled 46. tp . Sk.r . Sk . human beings. but in speculation a ll will differ.e . later filled in : "the more one perceives this" 71 . 58 more advanced59 or incapable 60to believe60 ? If it61 had a certain belief. Sk . How can one person force his belief on another. tp . tp . Personal .c .c . tp .)Gd . 70 71 Keep one 's mind to goal. Uttle". Ibid . tp . : Sk . Language is so poor. Sufism gives freedom of belief.c . tp .c.c. Little" omitted 48 . But the idea is to throw that light on all different beliefs .c . Ibid . : "change" instead of "changes" 67. Sk . : "into" instead of "in " 47.e . tp . tp. then restored to "that" 65 . belief 65to -day--to. : "It is" added 52 . or" added 49 .c . " 56 . little drops of ocean.)Gd .: " that exists of" added 66. it could62 have 3particular dogma .c .c. (Sk . tp . It we kept on67 one belief . 60How can eat laws of whole creation we hum an beings.c . (Sk .c .c. Sk. ° 51 Easy for 3 fool. " 51 .. tp . the further 69you go69 .r . 52difficult for 3wise man.c . : as in "Sk . : apparently here Sk .: as in "Sk . (Sk .

tp . reason.e . 9ne We can perceive all things without 33help of all these senses . 33 Sufism is process by which this light--the divine inheritance of man--is unveiled ..92 through 33intellect of man . 80nobody 81 cover it under bushel . : "say" replaced with "are " 76 . and knows" 93.. : "that hears through the ears. : "ourself. Sk.r . (Sk .e .c . Sk . 33Bushel is ourselves 77 covering the light which is divine .)Gd . Sk . : "Let nobody cover his light under a bushel". : "unveiling" added 90 . 33light is 33life of the soul . : "got" crossed out Ibid . (Sk . 33Mirror is 33human heart. intelligence.c .c.. : "looks" replaced with "shines. but to fulfil the law. : "making things complicated " 88 . .c . : "it is" added 72.e . Ibid .. . added "make things complicate" .lh .. tp . No doubt82 the secret of this light is hidden in simplicity." People thought he meant the law given by prophets of olden days . The idea is this.)Gd . (Sk .e . tp .. It is the light in the heart of every man. tp.e . We usually hide it . 73.c . Sk . so he has got 7374divine essence also . In 33English language there is a saying : "he stands in his own light. knows" .)Gd .c .e . 75. Tp . It is that ligh t Sk ..e .e . It is to purify the mirror. "Do not cover Hide your light under a bushel" 77 .c . (Sk . (Sk . If it were not so. not sees. : "leaving aside the simple Truth.78 no necessity to say : "raise your light on high . Ibid . taught by such teachers" . Sk . (Sk ." This is the nature of man . : "should" added 82 . : "He" replaced with "Christ" 80 . Hafiz84 : "0 my cleverness : thou art of85 a veil over my eyes covering what is real and true" .c. added "that hears through the ears.e . that as every man has got73 in him intuition.c . (Sk .. : "it was" crossed ou t 83 .lh . tp . : "are always puzzling" instead of "have puzzled" 87 .)Gd . Sk . : "It" instead of "This light" (Sk. (Sk .)Gd .)Gd . tp . Sk . taught by teachers" 89. : "of" omitte d 86 .. meant to throw light on external and internal life . : afterwards Sk . : "in subtlety' changed into "among subtleties" 84 .c.)Gd . tp .c . Sti1193 independent of all 33senses.c .)Gd . " 78 . Sk . No.95 realise : Realities . Sk .)Gd .c. Sk . : "say" added . tp . tp ." He79 said : "I have not come to give a new law. which means purification .c . added "there would have been"..c . (Sk .)Gd . tp . tp.e . it is the divine inheritance of man 93 That Light.c . filled in "making things complicate . This process ofS9 33light hidden in 33heart is called Saf 90. It may be said80 there is a sense behind all senses.c. : "leaving aside the simple Truth.. : "the" (or "The") added Sk. The words of Christ75 : 76nobody cover light under bushe176 . 1 What is this light. which we may call soul . called Sufism? 72This light72 is the outcome of Sufism .e .c . : re-written to read." then again changed into "looks" 92. : "there would have been" added 79 . : afterwards Sk .e . Sk .c .c.)Gd . : "says" added 85 .lh . it was the law of human nature to fulfil the purpose : raise your light on high. 74Clever man gropes 83in subtlety .r . : added "it was".c . It is the same light that looks91 through 33eyes of man. : "that" added 81 . 74. tp .c. : "safa " 91 .)Gd . feeling. : afterwards Sk . People 86have puzzled86 87 88leaving alone the simple truths taught by teachers 88 as Christ . (Sk .r . (Sk .

(Sk. Sk . The heart in Sufi terms is not the name of 94 that piece of flesh95. tp .c.)Gd . : added "in the middle of the body". tp .c . was unable to reconstruct .r .. "Has he any particular religion. tp .r . added "of man" . Sk .e . tp .Ih . nothing can reflect08 it. : "calls it" replaced with "says". tp . (Sk.c. Probably some Persian words were said 103. "For the Sufi.)Gd .c.c . : which we call mirror.r . : an open space . : "in" adde d 99.c . Ibid . Sk . : "He" added 118 . tp . : afterwards Sk .)Gd . 115Sufism hidden under all differences . 33ignorance 105 doingl06 only for himself 107in this way gathering rust over108 33 mirror .. Sk . : "Then. Same underlying truth115 116'117thinks everyone has 8 his own way. : instead of leaving an open space.c. followed by a space .. as that had become the official name for the administrative body of all the Sufi activitie s 114 . Sk .. to make the mirror clean . Sk . tp . : "is the process called" added 111 . Ibid . (Sk. tp .r . This rust gathers upon the mirror but does not belong to the mirror .96 which is sevens} called: human soul. Ibid . Ibid .. Sk . : "the" instead of "this" 98 .e . : afterwards Gd . 99Light and mirror 100. But11 94 . then crossed ou t 96. the" . tp .c . Sk . : afterwards Sk .lh . Saf means pure . : "does Sufism have" changed to "has the Sufi".e . 116For Sufi not necessary to interfere in other's religion1 l .)Gd . Making this mirror pure110--Safiism .)Gd . (Sk. : re-written to read. then again restored 102.lh . The mirror in absence of light is of no use ..)Gd .c . : "for" instead of "of" 95 . there is one same underlying Truth " 116 ..c . 96 . tp . : afterwards Sk . then crossed it out 101 .e .e . added "both". added "is the process called" . 109Even if there is light--it gives no reflection . but it is a mirror in which is reflected all that is exposed before it . Sk . : re-written to read.c. : "over" changed into "on" 109 ..c . tp . The idea is that when this97 mirror is not in the light. : "But" omitted and added ". (Sk. then again changed to "has Sufism " 112 .e. does he belong". Sk .c. : here something more was said which Sk . part of the following sentence follows (Rumi calls it "The rust which man collects in the mortal body") . : added "For a Sufi it is not necessary to interfere in another's religion" after "same underlying Truth".c . in". then restored to "Any religion belonging " 113 . 104 .c. Sk . : "There must be both " 100. Sk .lh . added "There must be both. 33Heart of man is likened to a mirror.)Gd . From this Sufism has come . (Sk. It is possible to clear it off.c. changed "Order" into "Movement" . : afterwards Sk . : "it" adde d 105 . : "of man" added 106 . This heart. Sk . Rumi 10tcalls it1o1 102 1o3The rust which man collects in mortal bodyl03. (Sk. : "doing" crossed out and "all" added.. Sk . tp .r . Sk .e .. hidden under all differences. : no space left ope n 97.. and crossed out after "his own way " 117 . : "can belong" instead of "belonging " 115 .)Gd . (Sk.e .lh ." added 110 . : "and" added 108 . then restored to "doing" 107 .)Gd .104is the selfishness.. tp .r .lh . (Sk.c.c . also has a tendency to become rusty .e .c. 51 Not asked to what you belong. Sk . What religious tendency "does Sufism have"'? 112Any religion belonging112 to any particular church? Those who belong to Sufi Order113 belonging114 to different churches.

moral: 33 Moral is God 1 29 the Creator.c . The true church131 33place of pilgrimage. God. tp . : "in" added 135 . Sk . 1371f otherl 38 person makes 3mistake : perhaps I 139.c . Sk .c . : "for it He is everywhere . : "..c . replaced "but everywhere" with "for it is everywhere" . Sk .e .)Gd . tp . : afterwards Sk . : added "things" after "all " 120 . If there is any placet 30 you can . 119 .c . : added "If you see someone doing wrong. then restored 126. .c. nott 33 only 134dealing with pious . Whatever may be the house of Lord1 20 or 121 scripture . tp . (Sk .e .lh . added "wrong . : re-ordered to read : "the way does not matter" .c .c. then restored "or" and added "the" 122. if you can . : afterwards Sk .)Gd .c . : added "daily life.c. : afterwards Sk . : "a sister or" added before "little sister". : "one must not think that" instead of "not". tp .c.r .r. Sk .. then again crossed ou t 136 .r .. come to the truth42 126does not matter the wa 126 . Sk . (Sk .r . : "for He is everywhere " (Sk . Ibid . tp. : "a mother or a little sister" (Sk . tp .is" added 130 .c .r . : "and think" added 138 . but again crossed out . Sk. 132When you are dealing with a person dependent on you .r. little sister132.lh . whatever may be the house of the Lord" 121 . : "one must not think that " 134 . (Sk .c . : "a younger sister" instead of "little sister" . (Sk . is your own heart .e . Sk . in eyeF~4hing all". Sk . the Qur ' an. then restored to "his" 123. Sk .c. : "where" added 131 . : "Way is object" omitted 128 ..c .c . but may have been said in order to correct the previous sentence : "not matter the way" . Sk .I still more wrong" . : "In whatever way" changed into "By whatever way you come". . good persons that there is a temple of .r . think : Perhaps I do still more wrong" 140 . tp . Sk .)Gd .lh . 33Sustainer. : afterwards Sk . : "so" added . 120he interests himself.e . 127Way is objects 7. 33Cause.e . tp . : "other" replaced with "a" 139 . 33 Effect.)Gd . tp . : 'Way is object". : re-written to read. "he does not ask for other books " 125.c .1h . tp . : "brother" added before "little sister" and "friend" added after "little sister". These words do not belong to the text.'40That you feel humble . little sister") was crossed out 133 . it is in your own heart.. Anee That he141 may find his make 3greater mistake . tp ... Sk . : "open belief" omitte d 129 . tp . Only sincerity of soul counts . tp . : "for He is everywhere" replaced with "one must think it in dealing with every person with whom we have to do". added "and think". Sk .r . Sk .e . Sk . tp .lh . : re-written to read. crossed out "from" 124. : "Church" 132 . : "open belief" crossed out . Sk..lh .c .lh .e . : "We must have" added 137 .97 business' 19. : replaced "or" with "any".. Sk .)Gd . Sk.c . tp . Sk .c . "He takes interest in everything in whatever may be the house of the Lord" . : afterwards Sk . from123 the Bible.lh . (Sk ..)Gd .)Gd . : "his" changed into "each one's". tp . Sk . filled in "We must have?" . : "the way does not matter " 127. the Sufi tries to show that light in his122 own scripture. 33 Goal . Sk.. tp . : "He takes an interest in everything. Sk . : the whole first part of the sentence ("When you are dealing . Sk . As to the 128open belief' 28.c. tp .)Gd . Ibid .e . 1 35but everywhere'35 1respect for a ll beings and show toler ance an d forgiveness towards everyone . Sk ..c .c . (Sk .r .. find Him . 124not ask other book1 4 125In whatever way125.lh .. afterwards crossed out by Sk .

33 Intoxication is such 5 that 38 world does not realisel54. Sk .. tp. 156tet--thernl56 and fighting are impotent 157to become157 conscious of what 158 now needsl58. Sk . "this is thought many things" was left out in Sk .c . Sk . tp .e .c . 146There is a cry of souls for truths147 . wife or" . There is so much to think of now. a brother. friend.".lh .lh . 3strain will be on whole body.. 153 nations. for16 141 . He does not claim this moral for himself.r. (Sk . : "conditions " 153 . Sk . : "the world needs now" instead of "now needs " 159 .c . All religions teach it.)Gd .e . others look for what will come after . tp . What 38 unhappiness of one nation can produce on162 the whole world . See note 156 .)Gd . Sk . : "When" added 147 . (Sk . tp . . tp . 142Love. : "what happened " 151 . Ibid . tp . : "one " 142.c . : "in" instead of "on " 163 . Ibid . . Sk . tp . everybody is busy with 65own occupation. Sk . : "Truth " 148 . 1 0Tbis is thought many things in materialism--other hand--in spirituality 16° ..)Gd .e . : "to become " 158 . 145whole life . ... and goes on after "madness" : ". . and tp. : "to make hurry" changed into "to hurry" 149 .. : re-written to read "The questions are simple now" 162 . : "on materialism . Ibid . tp . : "That love awakens only to". : "Those who are continually arguing " 157 . .lh .r .c . then restored to "to become" .r . : "of the" added 154. husband. then again changed into "That the awakened love. Sk .)Gd . : "at present" added 155. (Sk. of 151 what is151 the condition152 : of ourselves. : afterwards Sk .)Gd . friend. : "truth(s)" . (Sk . Sk .. tp . : "That the love awakened. tp. . tp . S1Not 148 necessary to make hurry 3 48 what will come afterwards or 14sbothering of149 15obefore .)Gd . tp ..r . (Sk. : as the meaning of this passage is not clear from "Sk . : "may be given" instead of "give" 145.lh .e. Sk . 156. : "as with a" instead of "there is" 164 . : "of nations requires" instead of "and nations require " 160 .e . Ibid .. and they are always arguing" . Sk . inserted the words "what happened" . What result it can bring in the world . 33Whole world is like one body . Spreading of madness.c . This is all the moral the Sufi has to teach .c.lh . which one gives only to 142'148husband.c . 161Simple questions all now16 .e . Therefore it has become 38destiny of 33Sufi Order113 at this moment .e .c .c . tp. (Sk. tp . give'44 to humanity.c .c . added "Those who are continually arguing" . : Sk . Then she crossed it out and added it in a different way to the following sentence . tp. : afterwards Sk . : afterwards Sk .r . Sk .98 God in man--face to face . tp . brother.. in materialism on one side-in spirituality on the other hand".)Gd . Sk . If one part is in pain. Ibid . : "to bother" instead of "bothering of " 150 . : "to the" adde d 146. which one gives only to " 143.c.c .--on spirituality . .c.c . : "he" changed into "thus the Sufi".155 . awakened.. : 'What is" omitted 152 . . Many seek in the past. continued this sentence by adding ". 161 . of the world' 54.lh . what hatred 159and nations require159: what this unrest needs is. added before "husband" : "mother. Sk . . even 163 there is16 wound on one finger .c . : "of becoming".c . Everyone thinks differently of what was before or will come .. Ibid .c .. : "a mother.. then crossed out and written "one" .)Gd .r .c. Sk. Sk . the hatred . or wife" 144. ..e . (Sk . : "his" added (Sk. . : "this" adde d 165 . Think of 38catastrophe just now. which one gives only to" .

: "good for them" changed into "for these it is good " 183 .)Gd .)Gd . Ibid .c.)Gd . tp. (Sk . tp.lh . Sk .lh . 3disorder of minds167 .c. Human life is more important than any possessions1 90 or wealth .e . : "only one " 180 . Ibid .r. Sk . because 38outcome 166has caused 3mental decay. the helping" 172 . all people joining .c." added .e . lnsuffering .99 own interest . : "2 . Ibid . (Sk . : one illegible abbreviated word 174 . Sk .lh . Ibid . 183Only Sufi Orderl83 to find 86 political. Sk .. the warning. : afterwards Sk . the awakening. : "are" added 178 . Sk . : this sentence was crossed out . 3Three chief points that 38Sufi Order113 has. : "1 . Sk. : afterwards Sk . added "of what happened". : "possession" 191 . : "the Balkans" 177 . 187social bound187. but186 outside things . It is not that he in not willing to do something for 38world. tp .Ih . to see what is 38 condition of 38world .c . tp . Ne commercial or1 educational. . Sk . Ibid . Ibid . : "as well as" instead of "or " 187 .. : "Warning" omitted 179 .)Gd .. missed the first word .c . all this can happen.175 180It is 3mystical Order. : "that" added .r . Ibid . and the helping'. the warning. : "mind " 168 . but there are people made for this.c. : "The Balkans" .)Gd . tp . : plural 's' crossed out . What the world has gone through is not so bad as what is coming. the (a)wakening. : a few words are missin g 170 . 3Central thing is 189understand human nature and what is of importance ." added 181 .172 is natural when every individual 84intoxicated 173 with 165own life . : "out" replaced with "remedies " 185 . tp . : "3 . 2 . . Sk . tp. then typed in at the bottom of the page 171 . : this sentence first omitted. 38Remedy is wisdom of life191 must be brought as a centre. (Sk . Ibid . "Only Sufi Order" replaced with "It wants" on a new line 184 . Warning178 If 179one only179 knew what was going on . Sk . are wakening and 38helping 71 .c . Ibid . 192 not one religion that 166 .r .c. tp . : "to" added 190 . 51Not difficult to see .c . : "1 . : "these are the" added 189 .lh .. 51not 181chief aim to spread mystical phenomena. (Sk . Sk . tp . 182good for them182. : "or social" instead of "social bound" 188 .e .c . : "which" added 192 . tp . out184 for 38 present diseasel85 among 38nations . 175Look at Russia..r .e . She afterwards filled in "Work" . Ibid . 2 .. : "diseases" 186 . : "its" added 182 . filled in The idea is". : Sk . (Sk .c . Ibid . Sk. and 3.r. : "The idea is" . : "that" adde d 169 .c . Therefore the work of Sufi Order113 is not168 of giving 3new religion 169170in this 0 disaster it is the Red Cross of to-day17 171 the warning. : added "The warning" instead of "Work " 173 .. Ibid . Ibid . Sk . : this whole passage was crossed ou t 176 . Now 174is the time174 to open 38eyes. : "is the time" replaced with "the time has come" 175 . tp. Balkans?176 Numberless lives are being ruined.e . : "of what happened" adde d 167 .

: re-written to read .c . in Switzerland. tp. a Sufi or otherwise . : "It becomes" instead of "Become" .r . "There are centres formed in England. : "into his life " 212 . : "someone" 196 . Unless we have discipline 201 we trust and believe ourselves.c . : this sentence adde d 199. in Switzerland. : "Do the dogs and cats ask for a name?". tp . Sk . (Sk .c. Sk. tp ..)Gd . Sk . (Sk . lodges205. missed a word . in France. (Sk. : "mind" changed into "matter".e . 193 . It is human196 to doubt. 204First trust belief ourselves .. : "We must first learn to trust and believe" instead of "First trust belief" 205. But our success is not209 the increasing of members.e ." crossed ou t 207. Sk . : "in his life".c . Sk . : "In the Hague there is a centre formed. 51 difficult for others to understand that he195 works unselfishly . (Sk . : re-ordered to read : "to a certain extent we live up" 201 . : afterwards Sk . Sk .c . Sk . to think that there is something behind . proving that we live to a certain extent2w to what we aim at .. if it is only accomplished .c . added "still more". it does not matter who does it. Ibid . The name does not matter . in Germany". : this sentence crossed ou t 200.)Gd . we cannot do202 for other . America207 and in time it will spread 208 . In "tp . : "nature" added 197 . But that does not mind197. in America and in Scandinavia. but understanding 193 . in France. Sk . in Holland. Whoever sympathises with the object 21 ote 211 in their life211. Sk . : "others" 204.c . tp . Switzerland. 1981f you do not call yourself something. tp . : "unless" added 202. tp . Sk. (Sk . tp.100 all people must follow. dog1 9 .e .r.c . tp .lh . : "he" instead of "another" . in Scandinavia. Sk.lh .c . As long as d . Ibid . Sk . The strict discipline. Later Sk .e .4 we do what we theught think proper to do . Sufi Order113 is not 3religion .lh . Not to show otherwise. tp .c .. Ibid ... in America..e .c.c . : "he serves" instead of "they serve" .c . the world calls you something .r ..r . : added "and brings something of it" Sk . who try to understand life. 212they Bare te serve212 God and humanity. : "lodges" crossed ou t 206. tp. it is -18brotherhood of humanity. it is necessary to found centres.)Gd ." here starts a new paragraph 195 . Tp : "also in England. : "still more" added 209. 207also centre in England... in Italy. : a small space after "human" could mean that Sk . : "matter" 198.e . Sk . : "In the Hague there is a centre formed" instead of "in Holland centre formed" . (Sk . Ibid . : "in" adde d 210. France. replaced "another" with "someone" .c . It is a group of willing souls. 34 self-discipline . tp.c.Ih . in Belgium. tp . Sk .)Gd . Sk . added "But in this world of names and forms we must have a name" . : afterwards Sk .c .e . in Germany " 208.. 107to serve humanity in simplicity . It does not matter how one is called. in Belgium.c . in Italy.c . : "and brings something of it" added 211 . : no underlinin g 194 . in Holland there is a centre formed206 . (Sk . tp.)Gd . 189 work humbly and gently. Being a world movement. Become194 difficult to work in 3unselfish field.)Gd .c .)Gd . : "anything" added 203.

8 9 This birth of soul is the awakening of soul . the true virtue .101 A pa rtial text of the lecture . 16 17 What is really necessary for this is the awakening of the soul .The spiritual application in our daily life 1 I would like to speak upon the subject The spiritual application in our daily life . 4 5 Many there are who think that goodness is Spirituality. probably Sirdar was to fill in the blanks .'s copybook it can be deduced that this lecture was given in The Hague . but not the true beauty. is only like a velvet flower. thereby again completing the lecture . Notes: 1 . which Pir-o-Murshid Inayat Khan wrote in Sirdar ' s notebook 1921/1922 . 6 7 In the point of fact it is the awakening of the spirit which only can be called Spirituality . 2 3 And man very often puzzles about this. Netherlands. and very few have a clear idea as to what is spirituality . After the lecture had been given . all that become one . . of numbered entries with every other number left blank . 12 13 For instance there is a word "wadat" and that word conveys good manner. this makes one feel at home . Man who is good mannered. written in one of Sirdar van Tuyll's copybooks. kindness. 14 15 And that when one is conscious of that unity. whose soul is not awaked. 10 11 When the soul awakens it is that time which can be called spirituality. consideration . 1 1922 . 1922 . From its place in Sr. I ask your pardon for giving the discourse sitting . is only polite.Murshid Inayat Khan's handwriting. good manner. 18 Document : a text in Pir-o. and goodness according to their own idea. is insincere.. or practice in preparing a sermon . during the first half of April. This could have been practice in memory training given to Sirdar.

34 35 Then a person says.102 19 Then consideration for one another. which he has heard for long. 46 47 Because human nature is childish not only in childhood. And at the present it seems as if the world is going further from the God ideal . the soul is seeking for bread and is getting a stone . wants goodness done to him and not to do good to others. 40 41 The spiritual 42 43 This blind yearning of the soul for the God ideal. but always keeps his childish nature . 22' 23 He can only claim friendship. and the true consideration must come spontaneously from the depth of his being . something which is sincere and what is honest . 1 . he replies 36 37 In both we seem to be lost in the water and we so to speak lose the sight of reality . makes this clearer more and more . 30 31 He wants others to do good to him . 38 39 And it is this torch which is the thought of God . what generally one sees in the form of goodness is the pretence of goodness 26 27 Because the soul with his awakening cannot do anything but good . from morning till the evening. for that which can clear one's path in the world of illusio n 44 45 And in that way one goes from bad to worse. . the wickedest man in the world. the world is an illusion and our daily life. which shows that in his soul he wants to do good. 32 33 There are customs in the East in wh-if I when a person begins a work he says 1. 20 21 One does not know what to touch. 28 29 The worst man in this world. he can only show a consideration. 48 49 The God ideal seems to the man of the day as something which is tired. 24 25 This is not the reason for goodness . have you accomplished anything.

1 . and who has not arrived at this By the worship of God. he is pagan. unfitting. he a christian 66 67 68 69 70 71 72 73 74 75 76 77 78 Once a person realises the soul of religion. Just think leaving aside all intellectual argument before one takes up one thing. 56 57 58 59 60 61 62 63 64 65 Any action done to our fellowman . Bulashah when young was sent to school to learn to read and write And this first alphabet is called aliph. he wants to knock up against a wall. although "lover" might have been intended . these battles and fights. man wants completion. To have consideration for one another i s The whole beauty of their teaching was simplicity. who is a worshiper of God. and the figure is like the I in English. he is a kafir. do we enrich God? He is too rich to be added to by our worship . which is not right. It is to enrich ourselves. have you mastered it " A person who is a belover2 of God. done. childish . a straight line. he He is happy if he cannot understand something . All these wars. to raise ourselves to this oneness of God . that once a Moslem was going to the Mosqu e 2 . consideration for one another . There is the story of the Prophet. all these talks. unjust. to check to have remorse about . "belover" is written. When the teacher asked him.103 50 51 52 53 54 55 Such things seem false. they believed what they taught and believed what they said. to know he respects all form .

the constant 10 2 103 That can illuminate the darkest spot of our being . 86 87 It is a light which can be used in all directions. and our method is just as simple as a machin e 91 92 And in order to make the mechanism go you have to wind it . th 106 107 An explanation which cannot be made public. or definite sect. the Bible supporting this.104 79 Very often people say that our Western life absorbs all our time. 90 Because the outer world is based on the same laws as the inner world. who used to devote the night to his devotions. and during the day God is with me . you do not know the secret of this : During the night I am with God. 104 105 One thing is the winding of this mechanism. and as they have in the East the opportunity to develop spirituality . but which is . 82 83 The king said in answer. to his prayers. 88 89 Now the question is what method do we take to help a person in his own life . 95 96 The whole mechanism must go on as it ought to go . 93 94 That a person will do a contemplation for 15 moments just like the winding of a watch . it is not incumbent to a Sufi that he belongs to a certain church or sect . 80 81 There is a saying of a king of Persia. it is the wisdom which is the essence of every community . 84 85 Sufism is not a new religion. because they very busy. a community. 97 98 You will say upon what authority 99 100 is the greatest power of the world . saying. "First the worl d 101 There is this constant battery surrounding us.

Besides that. : "by the" instead of "of" 14 . = a later typescript made from "Kr ." added above. followed by the Invocation . to whom Murshid9 dedicated his life . changed by Kr . Hq . the joy of all things is in company . where is became the 86th item. Unless mureeds wil l Documents : Kr. : "a" added 8. This lecture may well have been given at the end of Pir-o-Murshid's visit to the Netherlands from the 1st through the 17th of April. : "to" omitte d 6. : "good" instead of "goods" 11 . Ibid . Hq . Notes : 1 . Geneva. to "by a". 2. Hq . But in this sympathy they not only give their life to Murshid but to God and humanity. : "SANGATHA . Ibid . Ibid . Their greatest benefit is in the sharing of their goods10 with others . I.t . : "in" instead of "with" 7.t . 1922. Ibid . : "has" added 10. called "Wasiat" . that man may understand man without distinctions of race and belief . and used for the series of Sangatha I." at Headquarters. but they really do not know their benefit . A delicious dish is not enjoyable when a person eats it alone. Kr . an early Dutch mureed Given to initiates (last meeting) To my mureed s 3 The first essential thing is that these4 readings taking place every week or fortnight should be attended by the mureeds who wish to develop themselves and to5 share with6 the development of others . and the main object 11and mission11 of the Message is to bring about 12conditions of13 knowledge of the14 truth. : "and mission" omitte d 12. : "Sangatha I . Ibid . Hq . drinking together gives more pleasure than doing these things alone . is that the evolution of humanity is not on one level.t . : added by Gd . Wasiat".t. probably copied from a reporting which is not in the archives . : "To my mureeds" replaced with "WASIAT" 4. The reason of the great disaster going on today in the world. Kr . Hq . Ibid . 3. = Miss Kafia Kerdijk's handwritten text. : "of". there will be no blame for them. Kafia Kerdijk. Ibid . : "tendency" 9. Ibid . : "such" adde d 13 . will benefit just the same. : "the" instead of "these" 5. sincere mureeds should remember that the life of Murshid has been dedicated to the Cause and they can only show their sympathy by doing in every way possible what may promote the Cause in the world . Ibid . perhaps on the 15th or 16th of April . : later Sherifa Goodenough added "1922" . Kr .t. : "the" omitted . the world's unrest.105 A copied text in the handwriting of Miss A . Those who care little whether the Message is spread or not. Eating. One who has 7contrary tendencies8 shows something unnatural in life .

A doubt may come to a mureed. it is the Messa~e of17 Almighty. and the protection and power is18 Almighty Himself . : "learning" instead of "hearing " Ibid . What they are hearing16 now in words. Ibid . 20 . if everyone wished to do his best. however great their sympathy to15 Murshid. I shall still go on and fulfil the Message . But there will be disagreements and criticisms23 against Murshid . In fact every mureed can do in his sphere what little he can . My mureeds must stand firm on their feet against this criticism. and should show their sympathy to15 Murshid wisely . : "of the" instead of "is" Ibid . 22 . : "no one" instead of "none" Ibid . If nonel stood by my side. Let them remember that they can trust with all the faith they have the word of Murshid . 18 . separate them from Murshid. but the other conception seems to be beyond human reach . Those few who will stand with Murshid at this time when it is beginning are really blessed and most credit is due to them who before the spreading of the Message have confidence in it and such few will make Murshid feel that there is a world with him and he must have no fear . for art etc . : "have" adde d Ibid . before long there will come a moment that these words will bring their fruit--for it is not my Message. It is my pride and happiness if I can find earnest mureeds willing to devote whatever little part of their life to the Cause . 19 . . which is a natural thing . : "still" omitte d Ibid . 17 . they will thus accomplish the will of God . 21 . It is easy to understand that we can learn by studying these ideas. Nothing whatever can answer the cry of humanity in the way the Message can . : "the" added Ibid . : "criticism . If the whole world was against me. they will not give a good example of the Message . or have special faculties. 23 . If they give back what comes to them. Some are blessed by Providence. it will show their limitation and want of contact with Murshid . they will never be able to help Murshid in his blessed Cause . it would make Murshid a thousandfold greater Murshid . If opposition will frighten them.106 view life from this point of view. : "for" instead of "to " Ibid . I shall still2o work in the direction where I am destined to work . this faith is the first condition to a mureed . and must keep from all claims of supernatural phenomena and uncommon things. : "for" instead of "of" Ibid . The necessity of21 the Message is so great and at every moment it becomes greater . 16 . they must be unassuming about what they22 learned and understood. that an object so great might be possible to attain . not a human thought. There is every possibility of21 a movement for the betterment of humanity . There must be secrecy about the exercises given to them. But the first and greatest help mureeds can give is to make themselves the example of the Message . 15 . Not minding any difficulties in life.

goodness and truth. changed the sequence into "love. = Sakina's typewri tt en copy of "Kf. Sk . 4Life is an opportunity4 in all its aspects . that first opportunity is lost . kindnes s Documents : Kf. In the first place the child c an play. 5 . 3 . : this first part of the lecture looks like a neatly copied text. The subject to-night is life an opportunity . at another time . replaced "that" with "but" in ink . When the parents do not consider the importance of that time. love8. 4 . and made play for the child an education . If one listens to the voice that is constantly calling from within. : instead of a full stop after "phrase". Kf. : "useless" 8 . and that same play could be made useful if the parents understood the psychology of life. that opportunity is lost . The lecture was given in the Ethical Church. goodness" . = Mrs . " Notes : 1 . 2 . : Sk . Kf. Kf . later added a plural "s" . one will hear that very phrase . Kefayat LLoyd' s handwri tt en text. : afterwards Sk . LLoyd" . : Sk . but in both cases often a great mistake has been made . probably copied from her own longhand repo rting . all so to speak building a foundation for the life the child has to experience .tp .tp . Sk . It does not need to interfere with the freedom of the child if they would only help it to observe . : afterwards Kf . : "moments" 7 .tp .tp . London . puts "Life is an opportunity" in quotation marks . Sk . : "love. and gathering impressions of beauty. The soul after coming upon earth opens its eyes in childhood.tp . later added in black ink on top of the first page : "in handwriting Mrs . that5 the first moment6 when the soul is looking. Sk . an Opportunity 3Beloved ones of God. kindness. 2Ethical Church. Sk . : Kf . Often the parents think that childhood is a time for the child to play . and the play can be useful7. Sk . Kf. written down more hastily. Sk . after which follows the main part of the lecture. crossed out "useful" and wrote "useless" above in ink . Kf . an d every impression it receives is an impression of love. Life. Every child that comes into the world. seeking. goodness" . seeks first for 8goodness. : "but " 6 . Kf. tenderness. The soul grows old and learns to understand.tp . others think the child must have its own way of looking at things in life.107 A copied text in the handwriting of Kefayat LLoyd . 27th April 1922 .

one can learn at that time what love is. Every youth wishes to become good .108 and tenderness. he has been made bitter. For lack of understanding many begin to take a narrow view of life . what constancy and sincerity are. : "hardens " 10. : "falsehood and " 13. added "(meet)" . Sk . Kf . Kf . He. mentality and development of the children . : "at" omitted 11 . his failures. and to make use of the fullness of life. science. This is the time for exploring into the science. Youth is the best time to partake of all the goodness and beauty that life can offer . multitudes would supply to others opportunities of understanding. his disappointments.tp . would become less . and at10 that stage. if human beings knew of the beauty of this reciprocity. when the soul is sincere and eager to learn all it can . : afterwards Kf . can help the new generation by guiding them. Sk . in what is called the giving and taking of love .tp . out of his experience of human nature. crossed out "and" . The next stage is youth. and the difficulties and quarrels that races and nations have to suffer when the character 9has hardened9. and once bitter he becomes very difficult to melt13. It is easier for the soul in youth till hardened by 12the force of12 disappointments .tp . Industry and Philosophy. Every human being in the world must feel responsible for the children of humanity. worries or responsibilities. what promise is. what effect it has made on the health. Then there comes a time when art. is the most valuable opportunity for the soul . and that is the time to make experiments and one can learn to understand life better. Then comes the time when one begins to take interest in the things of the world of Art. : Kf . industry or education does not interest fully. but is busy with amusements and pastimes.tp . and if the youth of the nations and races of humanity were given the education to find out what is good for the individual. . when the youth has no cares. Kf . that he may be more useful to others . Sk .tp . tries to understand what is best. and a kind of virtue is born when man begins to think how he can be useful to his fellow man and he can expand to such an extent that he longs to busy himself in the service of all humanity . Kf . : "the force of" later replaced with "falsehood and" in an unidentified hwr . his successes . : "at" later crossed out by Kf . . humanity would become different. only a little help is necessary on the part of the parents in teaching it to perceive . into the philosophy that he has gone through. and11 if one could only think of the youth of the different nations to-day after the war. Sk . something else is needed. Science. and the giving and taking of love. they would develop their lives and make the very best of life in the world . Sk . : "and" omitte d 12. Then comes the still greater time of responsibility when man can give to the world the things he has learnt from his experience. by showing them how one 9 . later changed "has hardened" into "hardens" . from his experiments. : after "melt" Sk . and the appreciation of all goodness .

the loving mother. and how one can waste and abuse it . of thoughtlessness or consideration . the kind father. others are looking for one to come in the future . it is easy to become a teacher . but the Teacher who has said. "I am Alpha and Omega. it is very difficult to become a pupil . and then true human nature makes itself manifest. and there are others who think there is nothing to be attained. good or bad. and though some think perhaps 15if I do not attain in this life. there is a Hindustani saying by 14 : the world is not set before you as a stage to amuse yourself .tp . One comes to know comfort and ease in life. Sk . different opportunities given in life . the inspiring friend . the Teacher is never absent . put this sentence in quotation marks. If one becomes a pupil. hard times come. He who is ready to learn from the experience of others. changed "their" to "the" in black ink . : "the" . for every moment teaches something. it is a school in which to learn your lessons" . The presence of the spirit of pupilship opens the vision to recognise the Teacher . The more one thinks of this the more one realises the value of every experience and every single moment in life . all are different aspects. times when persecutions are many and he fords himself blessing each situation because each has its lesson . Kf. or some high rank in society . It is a great work to develop in oneself that attitude of pupilship. is helped more because he will have 14 . the First and the Last".. one learns how one can make good use of money. develops some faculty of pupilhood. They do not come in vain if one realises that they come to make man understand life better. thereby indicating that "perhaps" refers to "think " 16 . so poverty and riches are great opportunities in life . and how one is led by experiments into that state of drunkenness . each teaches a valuable lesson . There are moments when a person finds himself occupying an important post perhaps. Kf. of laziness. the constant cry of the soul for an answer from somewhere . But the most important thing. of discipleship. even dreams in sleep.tp. : Sk . riches and poverty are opportunities. the innocent child. There are many teachers . one knows what helplessness and loneliness mean. : an open spac e 15. visions. Sk . moments of passion. Poverty teaches a still greater lesson . : later Sk. from one who makes a mistake he can learn to avoid that mistake. Not one single moment of life should be wasted. then the teacher is there . one learns what the love of relations and friends can be . of humour. wise or foolish. and he really is a teacher who is a pupil of every person that he meets. Friends. learned or ignorant .tp . in the life to come I shall attain15. and when the attitude of the disciple is developed. Some are thinking of the teacher in the past.109 can act in this or that position of difficulty or complexity . Every thing and every situation in life is an opportunity if one can only take it. 14. of energy. for in riches one comes to know the intoxication that wealth gives. Sk . the purpose of every soul is that spiritual attainment towards which all the religions of the world are striving. but their16 soul is never satisfied . cannot be absent from the world . of sadness.

then the vehicle. however wicked.15 money. to hear some music. so to speak. : 1 1 /2 line left open 18 . Guided by Beauty. then not one single moment should be wasted . It is only a matter of understanding what it is that my soul is seeking . kindness. telescope through which the soul must experience life to its satisfaction.tp . to go in that path is no virtue . and seeks Virtue . all that one's soul longs to get from others . always expects from his fellow man goodness and kindness . What is Virtue? Virtue is what the soul seeks. Hindu. then to give to others is18 to reciprocity adding to their goodness and kindness . and if one knows that one is seeking things not to be found except in one's soul. for something that is beyond human words to express . : "is". to become rich or successful in this or that direction . saint and sinner. position or some other thing. only he does not understand how to give good to others . remains unfinished19 . the greatest opportunity to attain that sole object of every sou117 . and the beauty no longer charms . joyous and sorrowful. he himself is good. Once the soul has departed. Sk . Man. : 3 1/2 lines left open . put "is" in parentheses and added "in" in pencil . To depend upon human life is not wise because one cannot really depend upon this momentary existence . for he is seeking good. he may use the opportunities of life for whatever his soul for the moment longs . : Sk: underlined "unfinished" and put a question mark in the margin in pencil . is the. for the soul is Virtue. Kf. to give to our fellow man goodness.110 the continual waiting for'some voice. unless by experience. to "in" in blue in k 19. for only through matter does spirit attain to its highest realisation. so. Matter has a mission . . all things of this world have their momentary satisfaction. he must not force himself to seek something he does not know how to use . . for one cannot imagine. Kf . but nothing satisfies . changed by Sk. Still the soul that has not attained to this ideal may use life as an opportunity in all things for the moment . some helping hand.tp . : later Sk.tp. and the man thinks perhaps 15I lack this or that. led by Light. Moslem. and not knowing how or where to attain . Sk . But And every soul is seeking . Does this not show that in the wicked man the surface only is wicked . how ver y 17 . so every moment of life becomes a precious moment.. and while the soul is experiencing life through the material body is the time . it would not have been created in matter . but the soul longs constantly to hear some voice that is unheard. So if life is an opportunity. Sk . this is not wrong if it does not hurt or injure others . Christian. Think what an opportunity life is. love. to attain to. if he wishes to prosper in worldly things. for some light to illumine life as no other light can. to hold some hand of strength that is not seen with the physical eye. then the colour fades. . justice. to see. but he must watch for the moment when all these things become as toys before a grown person . Kf . Until the soul arrives at this pitch of realisation. each directly or indirectly looking and longing for something to touch. for if it were so. It is not only the work of the soul to come to the realisation of spiritual attainment .

to " then " in blue ink .tp . desire for earthly things . Sk . the moment one realises this one does not expect results for all20 is done. Kf .11 1 valuable moments become when one has risen above ignorance. : "there ". the path to God . even joy to a certain extent . not what one has collected but what one has given. not21 for appreciation but he does it becaus e 22 Words cannot express the joy and benefit he experiences when every moment of life becomes precious. then one begins to see into the inner law of things. 20 . to "nor" in pencil 22 . Kf .Sk . 21 . : "not" changed by . of giving instead of getting love. tp . grief. changed by Sk . : "that" added in pencil by Sk . what one has done for others. one realises that doing good to one's fellow man is the only virtue in life . Sk . of helping instead of seeking help . : two lines left open . one comes to know the satisfaction of serving instead of asking service. Kf . passion. : one line left open 23 . then23 he has begun his journey in the path of goodness.

S . Ng . and among the Hindus 1 there was a time when great attention was paid to the form and12 when arguments arose from the different forms. was given in London on 28th April 1922 .t . and Romans. S .) to Sirdar van Tuyll (Sr . Romans. as well as among the Arabs. : "in" omitted. and God is Beauty . It is said in the Qur'an that God is Love. to which her corrections and additions were added .t . The one aspect. and added "between the religion itself and " 11 . : "makes " 3 . = the magazine "Sufism" of June 1923. then in7 that silent education. added "May 1922" on the "Sk. to break th e Documents: Ng .t .t . "beauty is lacking in religion" 7 . Religion has been the silent education of races and when bin religion beauty lacks . = a typewritten copy handed down by Nargis Dowland (Ng . 2 .'s handwriting . then religion becomes incomplete5--in other words. God is beautiful and so He loves beauty . the spirit of religion was forgotten . S . : "by" instead of "has been " 10.". : "in" omitte d 8 . This lecture. which is a foundation of all man learns outside.'s supervision . becomes a foundation devoid of beauty . Then it became necessary for the Founders of religion. Sk . S. in which the lecture was published . and among the Greeks. 3the ethical faculty which one learns from religion. S. with her corrections and addition s The Divinity of Ar t Very often people belonging to different orthodox faiths look upon Art as something foreign to religion. A few corrections and additions appear in this document in Sr . and Hindus. for the prophets. : re-ordered to read. Sr : "has been" crossed out and replaced with"came from" . Notes : 1 . = a typescript copied from "Ng . Although no date appears on "Ng . : re-written to read. and when from the form beauty is taken away.t . Why8 Art has been taken away from religion 9has been9 the difference in10 what the followers of that religion have taught . but" instead of "and" .t .112 A typescript made by Nargis from her own longhand reporting of the lecture.) . : this part of the sentence omitted 4 . Sk. : ". Sk .t . uninteresting 5 .t. Probably it was made by her from her own longhand reporting of the lecture. For instance : 11 the the ancient Arabs. the spirit of religion." 12 . : "came from" ." . Sk .3 the other aspect4. S . : "Why" omitted 9 . S . S . the form in which it is presented.. : "aspect" omitte d 5 ." under Sk . S . "among the Greeks. S. however. : these four words omitte d 6 . S. S . and this divides the two aspects which make2 religion complete. : in hwr .

And the more one thinks about it the more one begins to see that m an can never imitate and never arrive at that perfection which is seen in Nature . : "in a beautiful way . he makes a mistake in not recognising that his Art is the art of a Creator17. S . who26 enjoy its beauty. that it is not all19 a mechanical development which we call creation . : "and" instead of "who " 27 . : Sr. S .t . it is something more . those24 who observe it with interest. It is the imitation of 30 to the beauty of Nature which man calls Art . And those whose eyes are opened to the meaning of Nature. Therefore the religion must be presented 15of beauty15 Therefore.13 There was another reason which was that people developed through Art a sort of frivolity which covered the real truth in religion . that when that29 occasion comes when the soul is face to face with Nature. : "peoples" . And this shows that if man thinks that every moment of every day he evolves. : "all" omitted 20 . and the way to reach . it is by hearing music that you know the value of the musician . : "this" omitted 24 . But a study of Art can teach man know30 that if for thousands of years the world made progress in the line of Art. S . : "one" instead of "soul" 29 . : Sr. changed "of beauty" into "by beauty" . S . S . : "to know" omitted 31 .t . the feeling of that moment is inexplicable . And that shows that even the Art of God cannot be explained. that even that is an illusion. S . : "Art of the Artist" 17 . S .14 In reality God is beautiful. : plural 's' omitted 22 . S . Words cannot define it . No sou128 can deny the fact. : in beauty " 16 . and it is from this Art of Nature that man has learned in all ages that there was a wisdom 18hidden behind it which was a spirit of18 skill hidden behind it all. And what has made man discover God is again Nature . "and" added after "wisdom" 19 . (by beauty) . 14However.t . since the 16artist's Art16 is from nature. when32 he begins to see the truth o f 13 .113 false formalities and to introduce in a very simple way the spirit of religion . : "his" adde d 21 . : this part of the sentence omitted. : "those" omitte d 25 . : this part of the sentence omitted 28 . who think25 upon it. 13That was for the moment . that was taught for a moment .27 it is they who start their journey . it is beholding the22 manifestation that leads man to search for the spirit which is behind this23 manifestation . S . : "the" omitted 23 . 27who contemplate upon it. S . It is as difficult to explain as God . Ng . S . S . S . S . S . still man would fail to produce a perfect imitation of nature . Ng . : "meditate" instead of "think" 26 . Sk . S . and the races and the people31 evolve. and it is presumption on the part of m an when he wants an explanation of the God ideal . : this sentence omitted 15 . S . : "an" instead of "that" 30 .to God. S . changed the capital C into 'c ' 18 . It is from 20Art that you know the artists21 . Him is also beautiful . The explanation of the God ideal is closed lips and silence . : this sentence omitted 14 .

: "in" instead of a comm a 38 . which does not exist in nature . the form of a woman. and" omitte d 41 . but that Art is very often an improvement on Nature . : Sr ." For humanity thinks it is evolving. S. : "in" adde d 46 . and this very fact shows the limitation of man who calls his Art an improvement on Nature . Sculpture. S. : "drawing" omitted 44 . 40that. in all things that man does. : "in" added 36 . that he must practise some Art" . S . : "he sees" instead of "they see " 35 . In the first place there is no form or figure which man has ever drawn or painted. What he learns from the forms and colours he mixes and produces something different . and out of Nature he has made his harmonies. S. in the shop. Man's imagination cannot reach beyond what he has seen or known. 36But man says36 that Art is not only an imitation of nature. But it is difficult to prove this logically.. 44 Architecture . The further 33they go. : "it be" instead of "be his Art" 43 .11 4 Solomon when he says : "There is nothing new under the sun . : "can" instead of "could " 42 . and therefore it is the phenomena39 of nature . or has heard of . : "He perhaps" instead of "And perhaps he" 39 . nothing can improve upon it . In dressing. For instance.t . he can express Art. it is a mixture of Nature. Poetry. the further they find33 variety and still 34they see34 something. Even in his dream he cannot dream what he has not seen. It is not necessary that he must46 be an Artist 47. changed "phenomena" into "phenomenon" . : to practise Art" instead of ". S. except what he has got from Nature. Man has not produced anything new. Nothing can reduce it. and40 also his love of beauty which induces him to perfect something which he imagines--it is that tendency to perfection which is Art . S. S. the more he finds" instead of "they go. : "Man claims" instead of "But man says" 37 . Art is an expressio n 32 . : "man goes. Drawing43. and it is that reality which is Divine perfection . S. It is perfect 35itself. repeated by different flowers and leaves. Man has not found out the numerous colours which exist in Nature. S . S . Perfection is that which cannot be perfected. And if one could41 look upon Art in that light.t. : "should" instead of "must " 47 . the further they find" 34 . whatever 42be his Art42 . : "that. that he must practise some Art47 . yet it does but follow the horizon .37 the form of a child. It is perfect by itself. Music. and seen in different shades of light. : "or" instead of a comma 45 . Art will become a religion because it gives an inherited faculty that man gets from the Divine Spirit which he expresses in his Art. It is not an improvement on Nature.Painting. in doing the work at the office. S. Ng . S. 38But perhaps he38 attaches the wings of the birds which he has seen already . : "and" instead of "when " 33 . in managing the house. S. Not only 45things which we call the different aspects of Art. the form of a man . : "phenomenon " 40 . but in all walks of life man can use that Divine inherited faculty which is called Art. Sk . he cannot picture an angel any different from what he is accustomed to see. S. S . when he thinks of an angel. S .

Hamsa. All that he sees beautiful in human nature. Ng .t . which is done from nature.t . who has developed Art in his personality . and the other is through Art .t. It is afterwards that he partakes and covers that inherited goodness which is within his soul .t.t . The bird. Hamsa is a bird in the Indian legend . he has not yet risen to the perfection of Art . filled in " called Sukradi " . S. When the artist thinks. : this entire passage omitted 50. : added "of life in the world" 56 . attracts him. : Sr . and the tendency of the pig is to sit anywhere.52 53 is the pig. : "and thinks" added . : "oneself" adde d 49. Really speaking goodness 55 is natural to man . when he has composed a song but59 thinks. S.t. S. Sk . filled in "Then there is the other type fletwe and that" 54 . one both collects beauty and expresses it . One way is direct. S. Ng . It absorbs the essence but leaves out the water.t . in Art God Himself works through man. : in this empty space Sr . Therefore. in form and movement. : crossed out "and that is the artistic tendency" 55 . "No. in manner. 54 and that is the artistic tendency . : "Hamsadi " 51 . Art becomes religion as soon as one realises the inspiring spirit which is hidden in man's form and heart. is said nature. and the natural artist. There are two different tendencies which are known as two different aspects of human 50. There are two ways of creating by which He makes His Creation. "this picture is made by me . where Sr . S. : "called Sukradi " 52. Sk . added "it separates heaven and earth" Sk . finishing His ideal of beauty . and until he has risen to this stage of development.t . and he expresses it . this is my imagination". it is not myself . "Is it I? Is it my limited self who is able to make this?" As soon as perfection expresses itself the artist begins to wonder60.11 5 of beauty. regardless of whatever place it is . and he loses the possibility of expressing the Art of Life . o anywhere. 49The tendency of the artist is the tendency of Hamsa. the other is 51 . Man is born with goodness . : crossed out by Sr . S. And among all different Arts the greatest Art is the Art of personality . : an open space. "I have composed it". filled in "hamsadi" . : this part of the sentence omitted 59 .58 it is just like gathering and collecting the faults of human nature. Sk. by this artistic tendency 56 of gathering 56 all that one sees of good and beautiful. . The perfection of Art is that which makes the Artist wonder. S. : an open space. : "partakes and" omitted 58 . : "and" instead of "but " 60 . He is the greatest Artist. Ng . Ng . One is called to drink milk and leave the water .t . But when a person 57partakes and57 collects for himself all that is devoid of beauty. Ng . S. the desire to express that beauty that one sees outside 48 . : "to gather" 57 . there must be something behind i t 48. Really speaking. 58 everything which is worth criticising.49 '5 The tendency of the Artist in life is to take beauty in all its forms . where Sr . : "it separates heaven and earth " 53. sleep anywhere. he does not really know the Divinity of Art .

their interest in the affairs of everyone. What seems lacking today in humanity? The Art of Life.67 andthey are absorbed in their Art and they do not know where the Art is 68 They69 are surrounded by an atmosphere of beauty . 67 . being specially interested in this question. and this experience convinced me that the greatness of Art is not only seen in their65 Art. thinkers and painters.116 which is perhaps much greater than I can imagine" . only a few poets 62speak those words which make62 the souls of men respond . in one's manner. writers. politeness . their child-like innocence. : "Such" instead of "They " S . : "as well as" instead of "and besides that" S . The greater his Art becomes. and that Art is not living . not only in their Art. Their kindness.: "lives" instead of "ways" S. Man learns politeness for 61 . poets. 65 . S. the gentleness in their hearts. 71beauty in all its forms. Myself. and that tendency to "give and take" beauty. What is necessary is this . 62 . but also in their ways64. their forgiveness. in one's feeling to one another71 . in one's port. in one's manner.: "living" omitted S .what 72they ca1172 in the ordinary sense of the word. but that you can see it in their65 personality . There are many who call themselves poets. many who call themselves painters. 71 . And it is not necessary that every individual must know some Art . : "is lacking in these days" instead of "beauty in all its forms. and it is that which engages him in the search for that spirit. beauty in one's words. : "is called" instead of "they call" . this all shows that Art is not an ordinary thing . The living Art must give Life. 70and besides that70 their simplicity. and in that moment the Art is perfected . : "sing those strains to which" instead of "speak those words which make" S. I came in contact with great souls. The charm of the Art moves the Artist to ecstasy. And what is it63? Where has it come from? Why cannot man's brain produce it? Why cannot every man produce music? Why must there be rare artists like these? And the answer is. : "this" instead of "it " S. the Art is not yet born. 66 . but a few musicians alone can work61. And that shows that first the soul of the Artist becomes an Art. 63 . that desire for harmony which comes from balance.: "compare" instead of "work " S. that as long as new life is not produced in the Art. in one's port. 69 . and then it produces a66 spirit of Art 67from which the living artist produces. in one's feeling to one another" S . artists. and a living Art makes an Artist live . They see nothing but beauty in all beings . : this part of the sentence omitted S . and the artist forgets himself in the Art. 72 . that every individual must find out the artistic faculty in himself and try to express that artistic faculty in all things he does in life . "it is not I".: "their" omitted S. that Divine spirit which has inspired him with the Art . 64 . 70 . their tenderness. the only gracious thing. Very often man makes a mistake in understanding the Art of personality . beauty in one's words. that model of friendship which every religion has come to teach us. Art is religion if the Artist understands it . : re-written to read : "the Artist becomes absorbed in his Art and yet does not know whence his Art is" S . many who think themselves to be musicians. 68 . the more he feels this. the tendency of reciprocity of Love and of kindness.

and man has seen his ideal in the religion of beauty. It is the teaching81 to understand the Art of life. : added. Politeness. : "to Him" adde d S. in humanity. The goddess sat with a Vina. There are some things which cannot be put into words. : "how" adde d S. S. is a lack of Art . when a name76 was shown to man.117 convenience of moving in society . : "is Sarasvati " 79 . A man has always worshipped beauty. : "idea" instead of "name " 77 . Art is life. truth was expressed that man may first become attracted to the beauty. one's relation to one's fellowman. 79that he may be elevated to understand for himself the truth which is hidden in the Art .t . : "human beings" instead of "humanity" 76 . and which Sufism represents. 82 . without sincerity is a dead art. which is the inner kernel. Not only religion. And therefore. 80 . Ng . : these sentences omitte d 78 . and wanting to put the Truth into words is just like wanting to put the ocean in a bottle. 83 . S. this Truth cannot be spoken . : a small space shows that here one or more words are lacking . and dead also is " 75 . and when Art has gone then life becomes devoid of beauty and that is what we have seen. race against race. That is not true Art. S. this all shows that there is no Art there . Art is balance. Art is harmony. 77The picture of the goddess of Knowledge in Hindu Mythology 78 . community against community. 73 . nation against nation. is an Art. is actual practice which is a thousand times more powerful than any words . it was shown in the form of Art . and cannot be happy unless it is attained . an8o* Art of expressing the divine virtue which is hidden in the heart of man . It all shows beauty. : "the" instead of "that" . unless life is produced in his painting. : "the" instead of "an" S. If we think of the prejudice that today exists among humanity75. S. : "is Sarasvati". S. : For a painter a thing" instead of "That for a painter" 74 . and so every beautiful manner is not really beautiful unless the life is produced in it. and by attraction to the beauty he may ponder upon it. one's duty to one's neighbour. Ng . what was it? Was it the truth? If we say it was the Truth. and the religion and message of God has been the Divine Art. Sk . even mysticism. surrounded with beauty with the peacock to complete the picture . and by the Divine Art. one's relation to God.t . : "so" added S.t . the followers of one religion looking upon the followers of another religion as heathen. 73That for a painter73 is not Art. and therefore. when a message was given. the message that the great prophets and Seers have brought to the world. What. an80 Art of unfolding a soul. S. today. and that life is sincerity . 81 . and the way to attain82 that 83 one and only object which every soul that comes on earth seeks after. All the lack of beauty that we find in the world today. we need. : filled in by Sr . what the great Teachers gave to the world was a presentation of the Truth to some little ex-_ tent in the form of Art . But when one goes further one finds that even religion. 74 the talk of brotherhood or unity without love . Art is beauty.

's hwr . : "this" instead of "the " 6 .t . : this part of the sentence changed into "which I wish to explain to you " 9 ." in which most of the handwritten additions and corrections in "Sk . : "you" added .t . but it is not known at what place in England this lecture was given . Ng .t . is God our beloved . Ng . adding words for clearness' sake and completing the many omissions in her longhand reporting . seems to have made this typescript from her own longhand reporting of the lecture. : added in Sk ." were typed in . Ibid . I do not wish to give2 an interpretation 3. origin : Miss Dowland .'s hwr . The Mysticism of Cyrano de Bergerac The subject on which I wish to speak to-night is the story which Miss Green has so beautifully told2 . Ng . : "to explain and" replaced with "as a support and convenience" . : "clear" added in Sk . "It is this way of addressing : 'Beloved ones of God'. Ng .t. which may bring the question. VII. Kf. : "to explain and" changed by Sk. Sk . Notes: 1 . Kf. with many additions in Sakina's handwriting taken from "Ng . handed down by Nargis Dowland (Ng . Pir-o-Murshid Inayat Khan was lecturing in England in April/May 1922. : "of this Play" added .t . = a later typescript made by Sakina of "Sk . 11st May 1922. They are considered not to be authentic. " Sk ." under Sakina's supervision. Janvier-FBvrier 1956.) to Sirdar van Tuyll .t .tp .t . are we really beloved of God . Ng . = a longhand reporting by Kefayat LLoyd with many open spaces .t. : added in Sk . Kf. Is God beloved. Ng . " 10 . but 4I wi114 take the5 story 6to explain and6 to make? the idea 81 wish to explain live8. : "as a support" 7 .'s hwr . what can really be the Beloved ones of God .t . Kf.118 Kefayat LLoyd 's longhand reporting with several omissions. : re-written to read.t . = a typescript copied from "Kf . 9The way of addressing you as beloved ones of God might bring a question to the mind. but added.tp .t . Ng .t . Ng . Sk . : "or are we" instead of "or is it only that we are" . and partly in order to make some of the ideas more clear . partly to fill up gaps in the manuscript. " The lecture was first multiplied in a French translation in a Sufi bulletin called "Le Message". : "clear" added . added the following explanation in type above this typescript : "The words and sentences between brackets in this copy were found later in a typewritten copy. = a typewritten copy. into as a support".. Sk.9 10or is it only that we Documents: Kf . Ng .t. after "give" : "you" 3 . 8 . : "to" instead of "I will " 5 .t . Sk . : "of this Play" 4 . Ng . 2 .

the answer is that 29 perfection is independent. : "that" omitte d 26 . .'s hwr. . : added.t . 17 life. Sk .tp .t.tp .t. Sk .t . .t . Sk . : Sk . and yet He has loved His creatures all round14 : The love that a child has experienced15 from his mother. "loving . Ibid .t . Ng . Sk. True love knows 30love. Sk . : "of" omitted 32. : "coming" added . Sk.tp . : "along " 15 . Ng .t. Sk . : "its " 23 .t . ." 25 . Ng. Kf . : "along" instead of "round" . one only knows the external source 21 from whence this love comes. Kf.t . Sk .t . Ng . Sk .18 the love of a kind the comparison of which he can never make in16 his father. but added by Sk .t. : "all" added 28 . : re-written to read : "how the true love stands alone" 29 ." omitted. : "that" omitted . : "whose love was it?" added 19 .tp .t . : the beloved ones" instead of "beloved" . Ng.. : "during " 17 . Sk .21 one does not know the hidden cause. It is not give and take and that is how it is with the Love of God " 31 .t.t . Sk. : re-written to read. it cannot know hate. : re-written to read. : "that" replaced with "what" in Sk .t.. Ng .. : "that" crossed out by Sk . : re-written to read. but reinserted by Sk . : "round" replaced with "along" by Sk .t. : "what" instead of "that" . The story of Cyrano shows that23 true love means24 it that25 26true love26 is above27 reciprocity. : "the love of" adde d 20 . .tp . : Sk . in the margin .t. wrote "along" above "round" .tp . : "means .t. Sk. Sk . Kf . : "during" instead of "in" . Ibid . Ng . Kf . Sk . Ng . : "beloved" instead of "devoted " 21 .t .t . one sees only the tree. one begins to have a 11 .tp . Sk . added "coming" . true love stands alone in its pure sense. Sk . : "in" replaced with "during" . Sk .tp . : "the beloved ones" in Sk. : "true love" omitted. "And when one hears in a story such as the story of Cyrano. Ng . Sk . . one has never seen the22 root .t .. : "s" omitted 14.t . : "What is the reason that" added 13. Ng .tp . Sk . : "during" written above "in" by Sk . Ng . : "its" instead of "the" .'s hwr . a full stop after "means" . Sk . Ng.11 9 are10 beloved" of God? 12Man has never seen God's13 love. 1 a devoted20 friend . in the margin 27 . Kf . Kf . Kf. : "whole" adde d 18 . Ng .t . Ng . : "the beloved ones " 12. Ibid . Telling 32In the story of Cyrano.tp . an d of31 the love of man30 . telling of this rare thing in the world32. "where the love has come from.t . but" 22 . : "coming " 16 . : "what" 24 .t . man cannot comprehend 28the cause which enables true love to stand alone28 .. : a full stop after "means" . a rarity in the world" . Ng . Ibid . and this is where the difference comes in of31 the Love of God. : "means . and lack of perfection 29 makes one dependent . : "the" changed into "its" by Sk. : re-written to read. Sk . Kf. "it is perfection which is independent and it is lack of perfection which " 30..t..

t . .t. . 34 .t . No doubt in 33ourselves the love of our mother33 is also a proof of the Love of God .tp . Ibid . . : "then comes tragedy and" adde d 55. . . . it is the manifestation of God . . . . : "the" omitte d 39 . . . The difference between "Kf . Ibid . Sk . . . this passage follows in "Ng ." . . . .t .t.t . : "a lover" instead of "loving" 52. . Ng .t ." : "is left outside of the manifestation of the beloved which is the world of variety which began to seek beloveds among themselves" . . but reinserted by Sk . . changed also has a witness of" into "can also witness". and "Ng. . . . . . 46and the outcome of Love was Beauty. Ng . Sk. . . . .tp . . Ng . . Ng . . : "a" instead of "the " 51 . : "his" adde d 53. . . . .tp . : can witness" instead of "also has a witness of" . . : "a" added by Sk . and in order to love the beloved.t . and who produced out of his own nature52 love. with "and therefore" . God36 is the Lover. . . .46 show so47 the manifestation of God shows48 the beauty of God . : "the" instead of "this " 42 . . Sk. . the unselfish love of a mother there". .t . 33 . Ibid . . . . . . Ibid . . . Ng . . . Ibid . Ibid . .t .sacrificing love of friends34 one 35also has a witness of35 the Love of God . : re-written to read. but54 the tragedy is this. . .t. Ibid . Ng . Ibid .t . : can also witness " 36 ." shows an open space of nearly four lines. Ng . . . . . Sk. : where "Kf. . Ibid . : "showed " 49 . Ibid . : "who" added . . . : "knowing" instead of "loving " 44 . Ng . . . . . . Ng .tp . .t ." and the other documents on one side. . . . but put in parentheses. .t . . . : this sentence was omitted." on the other side. for God is Love and wherever Love manifests. . Ibid . . "for whom he had loved and who loved the beloved he created" 54. . . : "and therefore " 48 . . : "this" instead of "its" 46 . . : "a" added . and His Creation is the beloved . : "It is God who" instead of "God" 40 . : "a friend" instead of "friends " 35 . 45 . . .t . . . Ng . . . : "And it was the outcome of Love which was beauty". . . . : "and therefore" instead of "so" . . .t . . Sk. that He55 was alone and wanted to love56 . . : "And" added 37 . Ibid . : "who" added by Sk . . he created love53. Sk . This brings49 before us the5o picture of a lover who by nature was loving51. . .120 glimpse of the Love of God . . . Sk . : as in "Sk . . .t . . There is a Sufi saying of old that someone40 asked why this41 world was created. : "so" replaced by Sk . : Sk. . Sk . . Sk . in the self. could well be an indication of a separate longhand reporting made by Ng . . . . . . . but reinserted by Sk . .t . . . .t. . : "who " 56. . . . : "produces" instead of "brings" 50 . 47 . . : "somebody" instead of "someone" 41 . Sk . . : "a " 38 .t. Ibid . 42and the answer was42 that God alone was loving43 and His whole44 Nature was Love . . . : re-written to read.tp. : "whole" omitted. : the same sentence filled in. . . . : "The Sufi said" instead of "and the answer was" 43 . Sk . Ng . Love wished to manifest and its45 manifestation depended upon Beauty. 36This story throws 37light upon the position of the38 lover and the38 beloved .

. Ng . husband. . . . . . who was acting for them in all different capacities. Sk .. . 69 for the kindness of a friend 70one becomes gratefu170 . Ng . . . . Kf ..t . . : "the form of" . "(play of life He has been hiding behind and)" 58 .t . . . . . .t . . . . . . . .t . of" before "brother" . . . . . or whose love it is that has always been with them.t. . . . . . . . 70. . added "someone or other. : "and" instead of a comm a 59 . . : "play of life He has been hiding behind and". . . . . . : completed the open line in "Kf . . .t . Sk . . . . . . . . . . . . . : "someone or other of friend or" instead of "brother. . 63beloved. . .t . one looks for the musician56. .t .brother. . Kf . friend. . . . .58 the others59 acted on the stage People have lived their lives after the passing of their beloved in61 61 62 .t .. : some words missing .56 . . Ng . but they did not know that He who loves is always there.tp . . Sk . so to speak. : "there is" instead of "one sees" Ibid . . . . . . The great poet of Persia says that hiding His face behind his long sleeve." by adding "play of life he has been hiding behind and". . . . . .t . . ." . . . . . . 'Hiding His face behind His creation the same one is coming I know Who has made this whole world one by his life'. . Ng .. : "(someone or other. : "of this world" added . : added by Sk. That impression never went away from their heart and they have always lived." 66. Ng . " 61 . . . . Ng . . Sk . . fet the kindness o afriend . . : Sk . 56in hearing good music. . and yet He has gone Himself" Ibid . . . . Sk .tp . . : "or" 64 . and64 in all their 65lives the impression of love and beauty never left them. Sk . Ng . . . . child. 69. . But He. : Sk . .t . . Ng . . . Ng . . . . . . . . But at the same time this Lover has never been absent . Ng . and yet He has hidden Himself65 . . .t. . . : "the friend is thanked" instead of "one becomes grateful" . . . "the form of" .tp .t . . : "and" omitte d 65. . He is not lost but kept hidden like Cyrano . . Ng .tp. When 66one sees56 a beautiful art. . . child. the same One is coming Who has made the whole world one by His Love. . and has lived in the heart of the person for ever .t . : "(the form of) " 62 .. : re-written to read : "For a good music the musician gets the compliment" Kf . . .tp . .t . in the thought of that person not knowing that whom they loved has not gone but is still there .t . . of)" 63 . . . . . . husband. . . Ibid . . added "(of this world)" . . . . . Sk . . .. . . . . .t . . . 67. . . " 71 . . .t .t. : re-written to read : "life they have felt the impression of the love and beauty which they had . . Kf .t . and which has made an impression that is everlasting . . Sk . . . . Sk. friend62.tp . : re-written to read : "who was present. . . . . : no indication of missing words . : "or" added . . . . .57 He only loved. . . .121 . . . . 68. if one only knew 71 Who was acting through all and72 hee ► Whose Lov e 57 . : "(to the friend)". has always kept Himself hidden as Cyrano .tp . Sk . . . : as in "Sk . . . : "or" added by Sk . in every5 7 . . Sk . . . . Sk . . . . . Sk. . . . Sk . : added by Sk. . .. . In support of this idea a great poet of Persia says. . . . : "that a person has" adde d Ibid . . . : as in "Sk . . . : "only" adde d 60 . . . . . the first tendency 67is to admire the artist .

: "(with his thousand impe rf ections)" added by Sk . crossed out "and" .t . t . Kf. Sk . ..t. : "was that" crossed out . : Sk . Sk . Sk . replaced "and the soul" with "it".. : "which" added by Sk . : "It is not the" instead of "not a". : "and" omitte d 73 . "And so84 is the nature of man. Sk . : "(and that is where comes) " 89.t . : as in "Sk .t. t . : Sk . Kf . : added . : "before him" added . t . Sk. Sk . : "a puzzle to him" instead of "puzzled" . : "(which) " 75 .tp ..t. Sk . 78 . replaced " and this is" with "that is where comes" ..t. first misread " as" for "And so". 80 and the reason80 that Roxane was not capable of seeing the beauty of Cyrano. Sk . : Sk . : "the beau ty of Cyrano " instead of "that beauty" 84 . Sk . : "the soul " 91 . Ng . : "(with them )" added by Sk . Sk . wrote "as the one whom" above "by the ones" . : "(with them) " 74 .81'82was that82 she was only capable of seeing 83that beauty83 reflected through her lover. : "(a delusion in which if the soul continues to remain in it)" . 88and this is88 the delusion of the human soul.t.: "was that" omitted . : Sk . this deep impression upon77 the human heart is made by the Lover who is not seen except 78by the ones78 He keeps before Him.t . 87he often cannot see further than the form. " not a" by Sk .t . but Sk .t . Sk . Ng .89'90and the soul9o becomes more and more puzzled 87'9 1 72 .tp . "by " added by Kefayat . : "as the one whom" instead of "by the ones" . Sk . : "he is " instead of "and " 87 . : "And (there is a reason for this) " 81 .tp .t. crossed it out . : "And there is a reason for this" instead of " and the reason" . Sk . .tp . Kf .t. Ng . Ng . Sk . . . Sk . " 90.122 has always been73 and74 has made a lasting impression '71 75not a75 human being76. as Cyrano kept the lover of Roxane79 . Kf . : "(And so) " 85 . changed " puzzled " into "a puzzle to him" . : added by Sk . .t . Ng .tp . " with his thousand impe rfections" . to "It is not by a" . Ng . Sk .. then " is" crossed out by Sk . changed "and the reason " into "And there is a reason for this" . : "( before him) " 80 . : "and that is where comes " instead of "and this is" .tp . then put back "And so". Sk . Sk .tp . Sk . "of recognizing Cyrano" 82 . he wishes to see his beloved in mortal form. Kf . : re-written to read . Sk . : "(as) the ones (whom)" 79 . . : "and " crossed out by Sk.t .tp . Sk . : Sk . : "before him " added by Sk .. : Sk . t . Sk . : "for" again adde d 86 . Kf .tp .tp .t . "and he is not capable of seeing fu rther and that is where comes the delusion of the human soul. Sk . Kf. Kf .tp .t .t .tp . : added. 85he is mortal and86 limited. : "was that " omitte d 83 . Sk . : "not by a". Ng . Kf. : "is made on" instead of "upon ". : "(with his thousand impe rfections) " 77 . Sk . Ng . Sk .t. tp . Sk .. : Sk . t . Ng . Sk . t . Ng .t .tp . a delusion in which if the soul continues to remain it becomes more and more a puzzle to him " 88. : "not a" changed by Sk . Ng . Ng . . : "( It is) not by a " 76 .t . Kf . Kf . : Kefayat added "for". t .

: "but" omitte d 98 . and93 God answered. Sk . . : as in "Sk . . 113So man's devotion. All 112The story of Cyrano shows that the lover is always here. Yes.t. Ibid .t. : "and" crossed out by Sk . a lame man who could hardly walk. : "at such a time" instead of "and such an hour" 96 . but97 instead of the coming of God he saw98 a lame man passing through 99 the100 door and he said". Sk. if you will come again'04 after an hour I shall have many things to give you" . Sk . not the 113. : "a visit and" added 93 .t . Ibid . : "and" omitte d 94 .. Ng .t .t. Sk ." . all goes outside . but only the external form of the true lover is recognised . Ng . Ibid . Kf .tp. . nor did106 God. Ibid . : "When the" adde d 108. . how is it that you did not come?' The answer was. but you did not know who it was1 08. man's praise." 112 . : "and" omitted 111 . and103 Moses said.t . : re-written to read. Ng . Ibid . : "the lover only veils him . Sk . Sk . I came. : "and" omitted 104. and Moses began to wonder . Sk . praise 92 . : "and such" adde d 95 . "'God. the lover is a dead thing . " 110.123 There is a story of Moses.t .t.t .tp. changed "the" into "his" ." 109. 1(l8why did you not come when Yo u promised". the lover is a dead thing . man's gratitude. and a true lover is recognized. uncared for .tp. 'I came. "Moses. . ." . ." . : "again" omitted . "a man passing by his door. 105after an hour this man did not come. : re-written to read. : "(by)" .t . I will come on such94 a day 95and such an hour95. 107Next time he went to Mount Sinai he prayed and lamented. : "his " 101 . . wrote "inner beauty" above "underneath " 113 . : "the lover only veils him . Ibid . . : "meat" instead of "food". . : "Where. . . : re-written to read.t . but Sk . Sk . : "You did not recognize Me . his help. wrote "food" above 102. and said .tp . had "awaits" .t . : added by Sk ." Instead of "only veils". and who said " 99 . but not the underneath" . Ibid . Kf. Ng . : "a lover only veils him . Sk . . unseen. : added by Sk . : "again" first omitted. man's admiration. Moses' .tp. . : "and" omitted . his service" . and Moses made 96 pre arations and waited to receive God. 105. Sk ." added 106. : "you did not recognize Me .. Ng . wrote "by" above "through". the lover is a dead thing . "In the story on Cyrano the lover came in external form. inner beauty 112 . service. "I am waiting for a friend.t . "God. : re-written to read. Ng . Ng .t . . : "I am hungry" instead of "and I am so hungry " 103. that once Moses went to Mount Sinai and asked God if God would honour him with92 His Presence . and God answered. Ibid . Sk . Ng . The Beloved is all that lives. The beloved is all that lives. Sk . . Ibid . then reinserted by Sk . Kf . Ibid . Kf. "Therefore. . 1W Rumi says "the beloved is all in all and110 111the lover awaits him . The beloved is all that lives. : Sk . : "by" 100. 10 and I am so hungry102. help. : Sk. . : "all" added 97 . Ng . for three days I have had no foodl0l. will you give me some food". man's devotion. Ibid . : "came" instead of "did" 107.t . always.t .

: "forth" omitted .t . And134 he said . but reinserted by Sk . Ng . and then came a procession where118 someone 119was carried sitting crosslegged119. Ng . Ng .t .tp . : "Yes" instead of "And" . : Kefayat changed "he" into "someone". Sk .t.: "Sk . he saw that a procession was going forth115 . Kf. but replaced by Sk . : "came" instead of "there was " 125. Sk . Ibid .t . and132 the third 135 136 7 procession was the procession of the Prophet and the man said' 36.tp . the first procession was a Christian procession. Sk . : "was sifting with folded hands" . and many people followed himl20. into "Yes" . and thousands of people followed123 him. Ng . put "forth" in parentheses . . : Sk . : "where someone was just walking on foot" . Ng . then reinserted by Sk .. the man said" 137 .t.t . : "he" added by Sk . : "It was the last person who was walking and three or four people only. Sk . Sk . Sk . 118 . Ibid . : "and" changed by Sk .tp . Ng . Ng . : "and someone " 117 .t . 131 and132 the second'33 was a Buddhist procession. Sk . : "and" instead of "where". : "where someone was walking on foot" .t.t . : "he said" added . . Ng . : "he " 115 . : "came" 123. "Yes". replaced "And" with "Yes" .tp . Sk .t .t . filled in "crosslegged" in the open space 120 . : "And" instead of "but" . : "and many people followed him" omitted. : "Yes " 135 . Sk .t. and "And" crossed out . : "forth" omitted 116 . he116 was carrying a cross 117and many people followed him117.t . : "Then somebody came in another procession who was sitting on horseback" instead of "and then a procession with someone riding on a horse " 122. Ng . : "where someone was walking on foot " 126. : "he said " 132. : this part of the sentence first omitted. with "where " 119 .t . : Sk . : "came" added . : and someone" instead of "he" . Sk . : "Yes.t . : "were following" instead of "followed" 124.t . 121and then122 a procession with someone ridin on a horse121. Ibid .t. : "some mystic to ask him the interpretation of this vision" 130. Ibid . : "He" instead of "and the mystic " 131 .tp . Ng . Ibid .t . Sk . Ng . : Sk .124 114not knowing to whom it is due . and then 124there was 124 a procession 125where someone was walking125 126and only three or four people followed126. Sk .tp . added "he said". but13 114 . Ibid . : "Yes. Sk . : Sk . "It was very grand". Kf . "and" added by Sk . Sk . Someone once had a vision. : "procession" added 134. Ibid . Kf . i~and the mystics 0 said. Ng . : "and" omitted 133. Kf . : "visionary" added 128. : "were in the procession" instead of "followed him " 121 .t.tp . Sk . Ibid . : "he said" adde d 136 . and the 127man was amazed128 and went to 129a mystic and asked for an interpretation129 . around him" instead of "and only three or four people followed " 127. added "came" .t . crossed out "forth". Sk . Ibid . : "Yes" added by Sk .tp .t . Sk . : "to see this procession" added 129. Ng . : "he" added . Ng .t . Ibid . : "someone"." added and "the man said" omitted .

tp . The Word is His Message which He sends to His beloved for whom He has created. : "His" instead of "the" 151 . . for141 very few recognize the true Lover 142though many recognize what He says" . . Ng . . Ibid . : re-written to read. . . : "young " 154. . . . . . . humanity forgets Who was speaking standing .t . . : "meaning" instead of "only work " 147 . . "were" added and "were" omitted before "walking" 139 ." in parentheses . in his form of Art.t . .tp . added "(the beloved)" . . .t. : "the beloved" instead of "man" . his words" . added "humanity forgets" after "God's words" . . : "but the human being takes the word and forgets Who was standing behind (But when he teaches humanity God's words. : "As" adde d 145 . Ng .t. . then Light . and this148 is the message He sends.t . . Ng . Sk . . . Sk .142. .t . Sk . 138 . . but man149 is only capable of loving the bearer of the150 Message instead of knowing 151 Whose is the Message151 . . . Ng . Who was speaking.t . Sk . . . . .. . . . . . Sk . . : "This again shows the picture of Roxane and her beloved young man . . Ng . Sk . . . Ibid . : re-written to read. "Thatldo was the procession of God. .t . : Sk . and His 140only work'46 is 147to love His147 beloved. .tp . . .t . 145first the Word. Sk . 154but the human being takes the word and forgets who was standing behind and Whose words the messenger spoke154 . : this part of the sentence omitted 141 . . Ibid .tp .t.tp .125 the fourth procession where only138 two or three people were walking in13 simple dress? 140what was that? And the mystic said. . . . .' But it is not only first was the Word. When he disappears. . . . : "their" adde d 140 . : "(the beloved) " 150 . . . .. . . Ibid . : as in "Sk . " 146 .t . "This idea is that people can be more interested in the form of a messenger. : Sk. : "for" omitte d 142 . : "only" omitted . . and then came Light .tp . . "The messenger is merely the Message bearer .t . . . . . thanks to the one who has really loved. .143Ideas are more understood in the form of words143. . . . but Last was the Word . . . There is always a Word" . . . . . Ng . . . Sk . . standing behind him and Whose were the words he spoke" to which Sk . behind him) and Whose were the words the Messenger spoke" . this passage remains incomplet e 156. : "whose message it is " 152 . in his form of Art. . Sk . : "that" 149 ."' First was the Word.t . loathe Bible says. Ibid .155'156 until the mortal messenger who was the bearer. first and last and always is the Word145 . . . : re-written to read. but last was the Word) . Ng . added the sentence as in "Ng . . Roxane in this" 153 . . . . "But when He teaches humanity God's words. . . . : "there are not many who realise what He is saying " 143. : "His love for the" instead of "to love His" 148 . : as in "Sk . . . . . . : Sk . . . "(This idea is that people can be more interested in the form of the Messenger. . . . " 155. . . Kf . Ibid . . . : "this" changed into "that" by Sk . : "that" instead of "this". .t . Sk. . . . . . . Sk . . . . There is always the Word . Sk . . his words) " 144 . . the beloved comes" . .t . : re-written to read. . . 1521n the picture of Roxane and her beloved. . . Ng . . . . . Ibid . . and then came Light' (But it is not only first was the Word. . Ibid .: "young" added by Sk . Roxane152 represents humanity and her beloved 153man represents the messenger of God . .t . ." . changed the sentence slightly : "'f irst was the Word. . Ibid . .t .

. . and 168in consequencel56 from time to time whenever He has sent His Message169 illusion has arisen 170because man has not known God as the One who sent the messenger. Ng . . . . . . So when another messenger came he has always been opposed and denied . she had not known him . . . as Roxane 166discovered her lover who was always watching.tp .tp. . : "things" instead of "everything" 165 . . Sk .tp . . 'that is not our beloved. to "the holy Scriptures". . . : "the Lover" 166 .tp . .tp . . : Kefayat changed "error" into "lover" . 162 . . . . and therefore if the message wassent by another one. : re-written to read. . .t . : "the consequences are that " 169. Sk . : Sk . . : re-written to read. . saying. Sk . The one who was giving the message is still alive. Sk .. . . . Sk .t . . Kf . until this breaking of the heart16 produces a flame which throws a light over everything164 and the errorl56 is discovered. has" instead of "has constantly " 168. They defied him.t . : as in "Sk . by Sk . . .t . to "brought" 172. : omitted "and then man laments and says" and added "Where has he gone with his beautiful words? " 159 . . Sk . . : "is constantly. changed "in consequence" into "the consequences are that". still there. : "sent". Sk .t . Ibid . and yet ." and combine "I do not know you" with "until" in one sentence 163 . Sk . . .' By this mankind has always made the vision narrow.tp . : corr. . . and yet humanity says. and here is my beloved. always loving. . and I always thought that was my beloved)" . . mankind has always made Religion172 narrow . . : "did " 162 . Sk . . and my real lover was this who was with me who was always by my side. . . : "the consequences are that" instead of "in consequence" . . . Ng . I do161 not know you . "But the world still loves him and still knows it was his message. in spite of the beautiful words that are left.. : Sk . .126 has157 disappeared. They only knew the one who brought the message. Sk . . . Ibid . All the other documents ignore the open space left in "Kf . . .t . 156' 158and then man laments and says' 58 . where has he gone with hisbeautiful message?" 159and yet after the mortal 160message bearer160 has passed away.t . . . . . . the truth covers from the eyes in spite of the whole scriptures. man has always gone astray deluding himself. . . for him we know. this bursting" added 164 .tp . . . Sk .. these people arose against him and opposed him . and did not know Him as the one who sent the message . .t . Ibid .t . . . . . : added by Sk . . . . . Ng . . . . "my beloved has gone159. . . . .1~ The perfect Lover. . and who loved me more than anyone else could love. : "did" instead of "do".t . . . Ng . the One who gave the message is still alive. . . . is still here. . . . Ng . . ignored. Sk . .t . . . . . . . . thinking that he who left was really his beloved . . : "Messenger" instead of "message bearer" 161 . .t . . Kf. Ng . in spite of the teaching of 173hol y 157 . . God. : "(and here is my beloved. . : re-written to read. : "messenger" instead of "Message " 170. Ng .t . and I always thought that was my beloved" . who has never left me.t . 167has constantly167 been . and yet he is unhappy that he has gone who has loved and whom I have loved . . : ". . and the lover is standing there after the message bearer has passed away . : Sk. .t . . "among men because they did not love God.t . Sk . . "in the end finds out. by Sk . he has only known the one who has brought171 the Message . corr .t . changed "error" into "the lover" . more than anyone else could love. added : "the vision(?) " 173. . . Sk . : "has" changed into "had " 158 . who was standing watching. : "the holy Scriptures" . " 167 . . . Ng . . . by this. Sk . : "do" changed into "did" by Sk . . " 171 . . . " 160 .

.tp . added in parentheses "Very often his ideal does not come true . : added. Ng . Sk . : "he had" 191 ." added by Sk .tp . . . added "(ones)" above "gods". ." 189 . and". . "all the series of disappointments that come to men in life are the outcome of this ignorance.. was really his beloved" . : "he had" instead of "one" . : instead of the open space in "Kf . . . . but 189the nature189 of this world of variety is such that man is incapable of fulfilling the purpose of creation by not knowing directly who is his lover and whom he must love. 189 .t. Sk .t . into "that" . . . . . Sk . into "the manifestation of His love" . Ng . : as in "Sk . Ng . . .t . 176First we learn176 that God is Love. : re-written to read. . : "and" crossed out . . . . Ng . . .tp . "(thinking that he who left. . .t. . . : "ones" instead of "gods" . : Sk . when186 man185 does not recognize the true lover and goes after false gods187. the beloved was not recognized. : "that " 187 . then t91on e 174 . : as in "Sk . : "he is" omitte d 182 . .t . . .t . .t. . . Sk .t . . .t . . Ng . and yet t81he is181 receiving love every moment from that182 same Lover183 .t . . Sk . . man has always gone astray. changed by Sk ." 190 . : "under all" instead of "the nature".t . "By this we first learn" . .tp . . Sk .t . . : "First we learn". : 'When" changed by Sk . and for 177His manifestation 177 and178 to know His Love and179 to enjoy it He has created the world. He accuses life . : as in "Sk . and188 finds 189 . Kf . . if one19O recognized the beloved. . . : "this" instead of "its " 176 . . . .t . Ibid . " 175. .t . . : Sk . All tragedy'84. . . .tp . . but Sk ." . : as in "Sk . . . Sk . Sk .tp . .t. .t . .t . changed "one" into "he had . . . . . He is heartbroken . . : Sk . Ibid . : "the manifestation of His love " 178 . changed by Sk." : "fault with the mortal beloved . who left. Sk . Ng . . : a comma instead of "and" 179 .t. . but the beloved was hidden.t. Ng .t . Ng . .t . put "under all" in parentheses and wrote "the nature" above 181 . : "and yet living in ignorance. : "the manifestation of His love" .185sorrow and disappointment comes out of this ignorance.t . deluding himself as to whom he loved.t .. . Sk . . . that he " 186 . Sk . Kf . . was really his beloved)". . Ng . Sk . .t . . Kf . . not knowing where his lover is" .t. : "and" omitted 180 . Ng . . . . . . . . . Ng .tp . Sk . .tp . : "and" omitted . : added by Sk . Very often he is disappointed" . Ibid . Sk . Sk . into. is" . . . . . . . . "thinking that he. : "the tragedy in life" instead of "tragedy" 185 . and who was the beloved . Very often he is disappointed . Sk . .t . Sk .127 Scripture173. Sk . . . . . .170 . But it was not the mortal beloved. : "he would have been" instead of "one would be" . . Sk . . changed "one would be" into "he would have been" . . : as in "Sk . : "(ones)" adde d 188 . . : "Very often his ideal does not come true .t . " 177 . . Sk . Ibid .t . This sentence does not appear in any of the other document s 184 . . Ng .174 The idea of the Sufi teaching can be understood by this story and its175 interpretation. . and". 188and so he is heartbroken. . . . Sk . . : the sentence as in "Ng . . He" instead of "and so he is heartbroken. : "The first thing by this we learn.tp . Ng . .t . : "the" instead of "that" 183 . .tp .

: Sk .t . . the glass partakes from the heat of the sun. . . Sk . "It is not wonder working . .t . . to complete the missing words in . Kf . . . : "partaking". . But when the heart is exposed to God 204Who is Love. . Ng . 192The Sufi teaching is not then in wonder working.tp . .. man becomes mortal. . Kf . and so is" 199 . Sk . .204 20 reflects205 the Life206 of God.tp . . and so the human heart" .t . l. : "put" instead of "laid" . Kf . Ibid . . . . 202 then the heart becomes mortal . Sk . 199when it is exposed to the Love of God. : Sk . who by nature is immortal" . Ng . : as in "Sk . . . . it becomes burning197 hot. . . so with'98 the heart of man. then "a" added by Sk . . Ng . . " 193 . Ng . . .t .t .t . : first the article was omitted.tp . that the lover is Divine. Sk . Sk . Sk . Sk . completed the sentence with the sentence in "Ng . . but Sk . "wherever be thy treasure. Ng . . Ng . . . : Sk . . Sk . . Sk . : "Who is Love. : "It is as Jesus Christ has said.tp ." 203 . but it is to bring to the human soul the message of the Great Lover . : "the sun glass" instead of "it" 196 . to gradually wake him to a consciousness where he can come to realize this better. not in spirit communication. 7His perfect Wisdom207. to teach him to say "My Beloved is mine193".t . as in "Sk . so the human heart when exposed to God. . . . it is to bring to the human soul the message of the lover. not in very much intellectual study.t . : "which is just like the sun. : Sk . . : "Then" omitted . . Sk . . . and to make Him real.192 The human heart is like the194 sun glass when it195 is laid'96 before the sun. : "a" instead of "the" . so the human heart when exposed to God. . wrote "put" above "laid" . . . there will thy heart be"201 .t ." : "When the heart of man is exposed to the things of this mortal world. .t. Ng . . that wherever the treasure is there your heart will be also " 202 . .t . Ng . it partakes of it199 . : "then" crossed out . .t . : Sk. Sk .t . 2o2if mortal(?) word (?) treasured (?) . . Sk .Kf . . . as a sun glass partakes of the heat of the sun. . it is not very much intellectual study . : "then" omitted 204 ..t . : "Divine " 194 . Kf . " 205 . : "and partakes of the sun. ." . ." 201 . even if he is incapable just now. . changed "the" into "a" . . . 198it partakes of the heat of the sun .tp . . Ng . .t . : this sentence does not appear 200 .". . . : as in "Sk .t. . Ng .t .tp . putting it in parentheses . Ibid . . then the heart is exposed to the mortal world" . . it reflects His Love. : instead of the open lines in "Kf . it is not spirit communication. : "If the mortal world is treasured.t. putting it in parentheses. and to gradually awaken the consciousness where he can recognize the beloved . . wrote "Divine" above "mine".tp . 195 . .t . : "burning" omitte d 198 . just like the sunglass partakes from the heart of the sun. and shows it in wor d 192 . : Sk . : "put" 197 . : re-written to read. Sk . . Sk .t . 200 201Jesus Christ said. not in phenomena.128 would be191 face to face with God. it is not prophecy. . wrote "reflects" above .t . . Ng . replaced "mine" with "Divine".t . copied this sentence. : "laid" replaced with "put" . .

Ibid . . Sk . "No. 21 7 218 . .t . added "(light)" after "life" Sk . . Love of God in his heart holds 213the 2. Ng . they accuse of faults more than those who ar e 206 . Sk . . . Kf . . . . : "is everlasting life. : as in "Sk . . : as in "Sk .1 he expresses God in all his actions214 In the Sufi teaching there 215is no fixed principle. . . every man can judge himself his own actions . . Kf . Kf . . and even in that person he must understand everything . . . . Kf . know and understand" . . . his speech. .t . . .. . . . : Sk . . "It is those who are ignorant who accuse a person of a fault. : Sk . they accuse a person of faults . Kf . . . . . this thing is good. . .t. . . Sk . : "(light)" adde d 207 . .t . . or he may perhaps be more advanced than another person. know and understand". . . . his word. : "will always express" instead of "expresses " 212 . : Sk . "and the one who keeps away from beauty cannot express beauty. . Ng . . .t . or he may perhaps be more advanced than another person. " 217 . . these who are ignorant.129 and act . . Ng . Man can judge for himself. . his word and action (?) the attributes of God" . . 216 217The Sufi thinks man has no power to judge for others .t . . Ng ." 213 .t. the Sufi thinks man has the quality of judging what is normal and right . . . : re-written to read. .t . . but it does not seem to be the end of that sentence . added. . . the Love of God . added in parentheses : "this action is right and that action is wrong" . 210 as the lover of beauty expresses211 beauty. Kf . " 215 . . . . Sk . . . . : added "in the terms of the Sufi it is called Akhlag Allah. . .t. .. ." instead of "the Love of God in his heart" 214 .t . .. : Sk . . . .t . : changed by Sk . . those who are wise. . who accuse a person of faults more than those who are wise" . " 218 . . the manner of God . . in word and action. ..tp .tp . .t . .t. and even in that person he must understand everything" . . : "Just" added . . : it is not clear from Kefayat's reporting if "Love of God" is part of the previous sentence. Ibid . . . . . . but he has not the right to judge another person's action whether it be right or wrong. Sk . Sk . . . : as in "Sk . . . : "in return in his thought. Ng . Sk . he may not be evolved enough to judge the action of another person. : changed by Sk . after "the action of another" : "(Another person may know much more.2W Love of Gods . . .t . and" added . . . 212so the one who . : "are no fixed principles that this action is right.t . the attributes of God . the other person may know much more. into "It is those who are ignorant. . . . . : "in his contemplation the thought of the ideal of God. : Sk . . . . changed "it in word and act" into "in his thought. Ng . . we do not say this is good and that is bad215 . .tp . he may not be evolved enough to judge the action of another . this is bad" instead of "is no fixed principle. .tp . . . he can judge his own action. into "in his thought. : changed by Sk .". . . wrote in the open space. . .tp . . . . : "and the one who keeps away from beauty cannot express beauty. . Ng . . wrote "light" above "life".)": Sk . . .tp .t . . is life of perfect wisdom" instead of "His perfect Wisdom" 208 . : as in "Sk . . . those who are wise. : re-written to read. . into : "It is those who are ignorant. Ng . and this action is wrong. .t . : "Just" added by Sk .t . which means the way of God. Ng ." . Sk . . but without indicating missing words after "God " 209 . . : Sk . 210 . . . . Sk . . . : "Light" instead of "Life" . we do not say this is good and that is bad " 216 .t. . . Sk . . : "Just" adde d 211 . . . Kf .

. . . to excuse.t. : "before the sun" added .219 when man judges it is because he does not understand . . . Sk . : Sk .t .t. Ibid . . . .Sufi teaching . added "before the sun".t . . . Sk ." 223 .t ." added 232." . : "just like the" 227 . . .: "There is a moral that Sufism teaches . . Sk.t. : "into" instead of "to" 233. . . Ng . : re-written to read.t .t . Kf . Kf . . Sk . added the sentence from Ng . : "Just like " 231 . 233 . and so were the great ones when they have come into the world. . . Ng . .t . .t. . .t . : Sk. learn223 what is right and wrong224 directly from God. .". .t . .t . .. Kf. Sk .t . : "him" added by Sk . : Sk .. . . : "And that comes" added . : "which is the moral of God" added . so the234 divine moral . . Ng . Sk . replaced "one" with "It" . Ng .tp. .t. " 234. It is a moral called Akhlag Allah". Ng . As230 every emotion of the heart231 goes to232 the brain and becomes clear. . .tp .tp . . . : "just like a" instead of "as the" . 2 33 so . . . .: "comes.t. Kf . Kf . . changed "As" into "just like" . . : "another one" added . .t. : Sk .t. Sk . : "It" 229. .. Kf. . .tp . .t. . Sk . . Sk .. . 222 .t .: "and every thought. Ng. . Ng . so were all the Great Ones when they have come to the world . .t . 225when one has placed one's heart as an offering to God '226as the226 sun glass 227 one228 must partake of229 the attributes of God . Sk .tp . when put into words. : as in "Sk . . . . . : "learning " 224 .t . Sk . : as in "Sk . Ng . . : Sk . . : "him" added 222.t. 221 . : Sk . : Changed by Sk . Kf . changed "as the" into "just like a". in parentheses . Kf . : "of" crossed out by Sk . Ng . .t. Sk . Sk .t .tp . : "from God" adde d 225 . Sk.. . copied the sentence as in "Ng . Ng . Ng . 235 becomes 236clear and definite236 when 219 . .tp . : "the" omitted 235.. added "another one" . the manner of God. Ng . . . .tp . .t.. Sk . Sk .tp . .t . . : Sk. Jesus Christ was always willing to forgive. : "And that comes 226 .t .. Ng . so have all the Great Ones been whenever they came to the world . Sk . ." . becomes concentrated and more intelligible" instead of "so . : "It" instead of "one" . " 220 .t . changed "learn" into "learning" . added "And that comes" . . : as in "Sk . "willing to tolerate. . : "before the sun" adde d 228 . ..t . .t. Kf. Ng .: "of" omitted . Sk . . .t . . : "learning".Sk . : "another one " 221 . Kf. . Ng . Ng . : Sk . to excuse. . . . : Sk . . 219to tolerate. : as in "Sk . .: "him" added ." instead of "Sufi teaching" and the space before and after . . instead of an open space and "Sufi teaching" in "Kf . : Sk . Sk . Sk .tp.130 wise218 . Kf . Sk .t . . . .tp . Sk . . added "which is the moral of God" . into "to tolerate. ." . .: "And just like" instead of "As" . Sk . . .t. . . . . .tp . 230.".

: Sk . Ng .t. It is in itself reality. I love you .t .13 1 38 manifested by the godly237 man .t. : "life". : "The sincere person. Ibid . Ibid . . : "in his existence" adde d 240. Ng . : Sk . 251 the unfolding. Kf. : "definite." can one show In silence love is best shown2aa .t.. Sk . : re-written to read.t . It is not clairvoyant powers. : Sk . Ng . Ng . : Sk . "It is a kind of unfolding of the feelings which raises the light which is in him and makes " 252. : "actual" instead of "godly".tp .t ." . changed "the" into "a". crossed out "the" . 245the sincere and faithful person love?2 emits an atmosphere245 . changed "the" into "one's" . " 247 .. : "a" instead of "the"." instead of "Truth does not need showing . It is necessary humanity should know what one should strive after .tp . . and clear" instead of "clear and definite" 237. Not clairvoyant powers." . : "one's" instead of "the" . Kf. It is not clairvoyant powers which one must try to attain. ". : "it is a clear understanding of life" added 250. not the things which make man abnormal247 It is the248 bal an ced condition of mind .t. : "one's" .tp . Ibid . Ibid . Sk . Sk . the faithful person. to "being " 242.t. Sk .246 To-day 247everywhere there is talk of spiritual awakening. Sk . Ng .t. : "the" adde d 253.t. put "love" in parentheses and wrote above : "that 'I love you'" 244 . which spreads out and speaks of his faithfulness and sincerity)" . Ibid . : as in "Sk .t . his very bein 41' 242 must tell of God . sooner or later it proves itself. Kf. Ng. which make him different from other men . 2a6Truth does not need showing. Ng .t .t. Kf. added "the" . : "the sincere and faithful person emits an atmosphere. It is necessary humanity should know what one should strive after .tp . which one does not know where they lead to . It is not clairvoyant powers which one must try to attain. Sk . It does not want showing . : Sk . Sk . Kf. Sk . Sk .. and which one does not know where they will lead to . " 246. into "godly" 238. the raising 252 ght on high which is hidden under a bushel that it may make251 the2 53 path li 236.t. By saying .. changed back by Sk . " 248. (clear for him.t ." . Kf.t . makes the atmosphere clear for him. sooner or later it proves itself. Sk .tp . Ibid . It is necessary humanity should know what to strive for . : "the spirits and the ghosts" instead of "spirits" 241 . : re-written to read. : "and it is a kind of" instead of "the". : Sk .t . : "a " 249." adde d 243. not knowing where they lead. : "It does not want feeding . but changed back by Sk . Sk . : "that 'I love you"' instead of "love" . he need not ca ll spirits240 in order to prove the hereafter . It is not the things which make man abnormal in his thoughts and ideas . and it shows it is a reality sooner or later . : as in "Sk .t. 249the250 insight into the inner law of nature . Ng . : "everywhere there is talk of spiritual awakening . : "does not need to see miracles or" instead of "need not show" 239. and which one does not know where they will lead to . : "the" omitted 251 . "No. even in silence the love spreads its atmosphere " 245. it is very necessary that humanity should know what one should strive after . intelligible. . Ng. : "must express. Ng . which spreads out and speaks of his faithfulness and sincerity" . It is not the things which make man abnormal in his thoughts and ideas .tp . when there is in this world the thought of spiritual awakening. completed and changed this passage in hwr . Sk .t. It is not all those things which delude man and make him abnormal in his thoughts and ideas. The godl}~37 m an 2 need not show238 wonders to prove God238. "I love you . : re-written to read. Ng. Kf. : "everywhere there is talk of spiritual awakening .

. added "about it" 258.t . into "the Divine light which is". . . . Kf . Sk . Ng . . which. . and then ever after it will go out. : "in his ignorance. in parentheses . nobody stops to think about it" . : as in "Sk . "he may use it as a torch on" . . Sk . Sk .t. which is)" .t . : re-written to read. Ng . I read it . ." . : "was going to move about for ten thousand years.". Ng . : "taught (thought about) " 256. . Kf . : "Divine life (light." . . 257Everyone reads. Ng .tp . The world is seeking254 and cannot find . . : re-written to read.tp .t.tp .tp . The simple teaching such as we read in the Bible.t . and all things will be added " 257. But there are things. if only the simple things 255in 255 256 and we tried to live them life were taught . .. Kf.261 What a revelation there is in this 262sentence. : as in "Sk . " 265 . . Kf. 260 261 . : Sk . . Sk . but if we lived them it is quite enough. : "It is just like having a flame in one's heart burning all the time and yet it is covered by one's personality .t. Sk . Ibid . . The Bible says: raise your light on high . if we lived them. : "simple" adde d 263 .t. which if we lived them would be quite enough for the whole life . 'Yes.t . Ng ..t . It is not knowing. Ng . . . . . simple things . : "little" added.t . the Bible says "seek ye first the Kingdom of God and all these things shall be added unto you"256 . . which we have always known. : "searching after complexity." . . added the sentence as in "Ng . It is thinking of these things. : Sk . after things which it cannot understand. Sk .t . . : as in "Sk .13 2 in life clear . But there are things which we have always known." . 'Seek ye first the Kingdom of God'. . . : "(But the truth.t . Sk . .t . : "them" omitte d 260.t . it is living . " 259. Kf . Ng .t . : re-written to read.264 his soul . Ng . . : "the Divine light which is" instead of "his divine life. : "of life were thought about" instead of "in life were taught" . : "Everybody reads. The Bible says. "Every person thinks. it is nothing I haven't known . 258they want to read something they do not understand . that man263 under his personality hides 264his divine life. would be good enough for our whole life . the simple teaching such as one reads in the Bible. 254. Sk . . . . . . and search. . .t.t. Sk . Sk . it is not knowing.t . Ng .t. : re-written to read. Sk . It is a sort of sensation for his brain to be confused sometimes . . : the sentence with open lines in "Kf . If it were in one's hands it would illuminate one's path . it is living . " 261 ." added by Sk .t. Kf. Ng . " 255. .258 If someone told them259 that a certain star .t .. Ibid .t . "But the truth. . but no one stops to think257. Kf . .. Kf.which raises our life on high . and they can search. . : "through life" added 266 . simple things.. . after things which can confuse their minds." was completed by Ng . and his mission265 is to raise it on266 high that 267it may be a torch267 to light267 his path . . Ng . "you have told me things which I know". : Sk . : the sentence in "Ng .t . in parentheses . . .tp ." inserted by Sk . : Sk. . .t . : Kefayat added "simple" .t. . : as in "Sk ." instead of "seeking" .t . : as in "Sk . a man says.tp . "and tried to live in our life. "raise your light on high" . changed it into "he may use it as a torch to light " 268 . but replaced by Sk . it is living.tp . . now I must read something which I do not understand' . . we could do a great deal more . : "on" omitted 267 . a man says: 'it is nothing I haven't known') .t. . wrote "(thought about)" above "taught". . . . : the sentence under "Ng . and search. " 262 . . Ng . It is not nothing. Sk . Sk . Sk . under his mind" adde d 264 ." . : changed by Sk . 268No doubt 269man was269 not born with open eyes." . Ng . it is very interesting and everybody wishes to know how it will come and how it will go .t. with "simple" .

there would be no interest in life . the path then opens and one will attain that realisation for which his soul has always longed . . one is not to be blamed for it. : "And therefore one's ignorance of truth is a natural thing. that is the work of man. : "And if he were born with open eyes. to go out into the light from the darkness . . : as in "Sk . to come out into light from the darkness . : "It is to wake from sleep. but one must go out and get into the light. that is the work of man. Ng .t ." ." repeated in Sk . only the first word.t . . It is nothing.tp . .t.t . . . : in the lines left open in "Kf. : as in "Sk . .272So ignorance of truth is a natural thing. Sk . .t . ." . Life would have been uninteresting . . filled in : and if he were born with open eyes there would be no interest in life .tp .'s hwr. . : the added sentence in "Ng . . that is the interest" . .t . . there is the interest . : "mankind is" instead of "man was " 270 . life would be uninteresting . . .tp . and by constantly trying to do it. "And therefore one's ignorance of the truth is not a thing which one can help . Ng . and by constantly holding this ideal the path will open and man will attain . .t . Ng . . Sk . . . . 270 271 it is to wake from sleep.". . . : as in "Sk. : re-written to read. .t . . ." . "and". was omitted by Sk . . .". . Sk . the path will open and man will attain that realisation for which his soul has always longed . : "k is to go out into light from darkness. and by constantly holding before himself this ideal.133 . but to come into the light is the work of man. Sk .t . Sk . not to be blamed.272 that realization for which his soul has always longed 269 . Ng . by constantly holding before oneself the ideal to which one must rise." . . .t . .t . but one must go out into the light. " 271 . there is the interest271 . : added . . . . . Ng.by Sk . Kf. " 272. Sk ." .

that when mind is at work. by Sakina . This shows that the faculty of seeing and being conscious of what one sees. Although the soul is much higher than the physical body. in other words. at International Headquarters. a quarterly magazine. according to the mystical idea. it is the character and nature of the soul which the physical body expresses.tp . This is not only the nature of the body. : " open" . and which is to-day recognized by the scientists in the West. and when mind is fu ll y absorbed in a certain thought. from one sphere to the other sphere. not two or three . one has to expose one's faculty of seeing to that side . is that man's ears can hear fully one sound at a time.tp . When a man is looking on one side he is unconscious of the other . Therefore. sleep and the wakeful state are nothing but the turning of the consciousness from one side to the other. a certain imagination. on consideration of this subject. therefore. Sk .tp . the other side is absent from the consciousness. Hq ." and when that sphere is not before his consciousness he thinks "I am asleep" . Sk . can engage itself fully with one thing at a time only . man is never asleep . Notes : 1 . but also the nature of the mind . = a typescript copied from Sf . the outer senses may be opened2. : " England . = Sufism . Hq . = a list of corrections by Sakina. one fords that one is always asleep and always wakeful . and in order to see a particular side one has to turn one's face. The difference is that of the particular sphere of which man is conscious when he is awake . Sk .134 A report of an address by Inayat Khan in the magazine "Sufism" of June 1922 . Geneva .c . in one sphere he thinks "I am awake. The mind cannot think of two things at the same time . When a poet is thinking of a verse the verse is before hi s Documents: Sf . 2nd May 1922" 2 .c. 3-10. therefore. Another thing is. but they are not fully at work . This shows that every sense is capable of looking on one side only and. = a typewritten copy of Sf. pp . THE MYSTERY OF SLEEP When speaking of the subject of Sleep it is very difficult to point out what condition it is that may be called sleep . For. A conception of musical sound which in the East has been held for a long time. June 1922. and. in other words from one plane to another .

and if it happens that he sees at the time he is thinking.tp . becomes deluded. his being which") 8. that he is related to. . Besides that the wakeful state of every individual is different and peculiar to himself. afterwards changed by Sk . This shows it is not what a man is. "I am ill .e . Ibid . Hq . so the soul cannot see itself except when it is conscious of all which is reflected in it . but what he believes he is. and in the Sanscrit and Vedantic terminology it is calledAtma8. Sk . "I am torn. Neither is the soul poor nor is it rich. this Atman. And no one can make a division of this extent of sleep. By experience in life.tp . And it is that part of his being which7 he calls himself or his soul . it is never sorrowful nor joyous . Ibid . therefore. : "that" added 10.tp . He does not thinks it is the palaces which10 are big instead of himself.135 mind . This shows that the extent of sleep is different in every experience . into "Atman " 9. as the eyes cannot see themselves. When mind stops. There is another person who says : "I was half asleep . The soul is never ill. and that delusion is that it loses consciousness of its pure self . : part of the sentence missing ("witnesses . And. Many people may be sitting in the room. : "his" instead of "one's " 7.. Five people may be hearing music. then it is just like a film of the moving pictures . and in explaining what is soul. and in the end it seems to make one picture. It is so many different pictures which come one after the other. Also the wakeful state of every individual is different . His eyes are open. Ibid . There are reflections which fall into it . it is that part of one's6 being which 7witnesses life through vehicles such as the mind and body which is the real being . the eyes work. but it is a separate action of the mind and senses . : "which" changed into "that" . Sk . and when the eyes work the mind stops .. I should say that part of our being which is capable of being conscious by the means of mind and body . but one is more conscious of what is going on in that room than another . but can see the whole world.tp . but when it is conscious of the illness of the body." Another person knows what is going on4 about him. or Soul. Hq . When he is moving in a beautiful palace he is a big man . and each will give his consciousness to what he hears differently . There is one person who is what is called fast asleep. as it is natural that when a person is poorly dressed he thinks he is poor. : "Atma ". and this shows that the body or mind are vehicles or instruments through which the soul experiences life5. Sk . He thinks. in deep sleep . and yet is asleep. In the terms of the Sufis it is called Ruh. : "life . with the help of the mind and body. the real being of man . And as it cannot realise itself it considers itself tha t 3. And " 6. Sk .tp .c . he never thinks his dress is poor. Therefore to the mystic. i ." It is just like a person's garment being torn . each one will enjoy and will receive the effect of the music differently. and so it seems that they are continuous. but he does not see. And the reason is that he cannot point out to his own consciousness his own true being . man says. : "on" omitted 5. : this sentence appears twice 4." instead of the garment . . 3as the sleep of every individual is different and peculiar to himself3 .

and all that stands before the mirror is reflected in it. and when man is conscious of torture. but14 the consciousness of the pain is held by them not as something new. For convenience the mystics have divided into five different phases that which consciousness experiences . How many in this world you will find who keep their illness by thinking about it all the time by being conscious of it . Man makes his heaven or his hell for himself. He is. This state in the Sufic term is called Nasool12. at every moment. therefore. all he knows at that moment is the imagination in which he is absorbed . and suffering. and pain. comfort and joy that the ordinary man can only enjoy if it is given to him on the physical plane. In miserable surroundings he is sad . but a s 11 .136 which is reflected in it. opposed them and even despised them.tp.tp . have lived a most happy life. Although apparently a mistake for " nasoot". A person who can experience a joy and sorrow by raising his consciousness to that plane can make his heaven in himself. : this sentence omitte d 12 . that Heaven is the vision of fulfilled desire and Hell the shadow of a soul on fire . through such conditions that people did not understand them. : "where" instead of "when" 14 . When a person is absorbed in a thought. : "that" added . 13 . through poverty. what he is conscious of. man lives his life in his consciousness . for the reason that they had been able to raise themselves to that plane when13 they could enjoy all the beauty. this word was not changed in any of the documents . As the soul considers what it experiences through these senses with the help of the mind there are many souls who are not ready to believe in the soul or in the Hereafter or in God. It is that state which is called Malakoot. When the person who was the subject which was before the mirror is removed. and so it is with the soul . Hq . Sk . then man is in heaven . but nothing can stay in the mirror . he is then the master of his future life . and in Vedantic terms is called Jagrat. who have lived through difficulties. And when the key of this plane has come into the hand of man. and is not aware of his surroundings. Hq . and that is the sphere which it experiences with the help of the body and mind . As Omar Khayyam says in his Rubaiyat. In this he shows that when the consciousness has heaven reflected in it. and distinguished them as one different from the other . for the reason that the soul is acquainted only with one sphere. 11 No reflection can remain in the mirror11 . In cheerful surroundings he is pleased . and. An intellectual person also develops consciousness of another sphere which is called Malakoot in Sufic terminology and Swapna in terms of Vedanta . because the nature of the soul is like a mirror. This state is experienced in two ways . writers. There is nothing of sorrow or joy which can make an everlasting impression on the soul. The particular phase of which the consciousness is most familiar is the wakeful state in which the soul experiences through mind and body . The great poets. and one sees many who might become well after having suffered a pain for some years. which is not dependent upon the body for its joy or its experiences of sorrow . then the mirror is as clear as ever .tp. thinkers. he is in the place of suffering .

They want to undertake some work. something disagreeable. Many say "I cannot forget. His soul. Its place is beneath the soul. According to the rhythm. You must first know who has dreamed it . : "on" adde d Ibid .tp . something sorrowful. The dream of the poet. to hi s 15 . anxiety. in time that reflection becomes his master. The mistake of one moment's impulse creates a kind of hindrance in the path of that person through all his life . : "to be" adde d Hq . it is they themselves who hold it . There are many people who say "I cannot forget it. and is reflected in their consciousness. Nothing belongs to man unless he is willing to hold it .137 something which has always been there. and thus their consciousness seems to behold it . whereas if the consciousness is impressed with failure. for the dream is the reaction of man's experiences in his wakeful state . worry. There are many differences and one cannot give the same interpretation to every person for his dream . Some memory. with his own hands." They thus have hindered themselves in their path . and man proves17 his own enemy by his ignorance of these things. that reflection will come true and happen. then the same reflection will work and bring success. Ibid . to his ambitions and desires. This is an illusion . and the activity which goes out from the consciousness is creating productive activity. It does not mean that that person cannot forget but that he is holding something which he does not wish to throw away . but I don't think I shall succeed in it . the dream of the man who works with his hands. It is not the dream which has its interpretation. Any why is it? Because the consciousness reflecting success is full of success." because they imagine it . by nature. And so it is with the worry and anxiety and sorrows which people have on their mind. all these things man holds in his own hands and they are reflected in his consciousness. But this state of consciousness is also experienced in the dream . to his occupation. 18 . : "of instead of "to" Sk . and if the consciousness has success before its view. When we consider the psychology of failure and of success. all are different. then failure will work constantly. is above all this . unless man. the dream of the king. and a true knowledge of dream experiences teaches one that every individual has a separate language of his dream peculiar to his own nature . Man does not know that every thought makes an impression on the consciousness and16 the rhythm with which the consciousness is working ." but if only they knew it is not that any other person is holding something before them. 16 . bringing failure after failure . it is the person to whom 18the dream came18 that one must know.c . The most wonderful thing which one can study in the dream is that the dream has a language. 17 . not above. But when one becomes accustomed to holding a certain reflection not knowing the nature of it. raises it and looks at it . and they say "I will do this. and he becomes a slave to15 that reflection . : "came the dream" . the dream of the poor man. Very often pessimistic people speak against their own desire . some severe pain. and the interpretation is according to his state of evolution. failure follows failure .

: "as" omitte d 22 . and any activity.tp . or who are connected with souls who have passed away. there are moments when the mind is receptive. sometimes as warnings. They also experience what are known as21 initiations. In this state. rightly or wrongly. and all one can say after this experience is. and in Sanscrit and Vedantic terms Sushupti . For instance. Very often one fords oneself depressed and one cannot find a reason. free.. Hq . Sk. and sometimes have deluding. and so very often in the dream it happens that the reasoning faculty answers to the demands of the enquiring mind and frames and shapes the thoughts and imaginations which are going on so freely when the will power is not controlling the mind in sleep . and that is that in the wakeful state man is open to outward impressions . Ibid . and therefore if it happens that at a certain moment. and feel very much better for that . without control of the will. when the mind is in a receptive condition. sometimes as instructions . Man does not realise 19 . and then one finds oneself in a mirthful attitude and one cannot find the reason . confusing experiences." Really speaking. or with whom he is connected in any way . all those who think of the dreamer. it is producing at that time just like an actor on the stage. the cause is that the consciousness was freed from pain and worry. as consciousness is not accustomed to this22 world very much. As soon as a person has a certain feeling he at once looks for a reason. As soon as a person thinks. Really speaking that impression came from someone else . and reason is ready to answer him. Sk . "I have had a very good sleep. also feel the impressions reflected upon their souls. Those who are spiritually inclined. Sk. except that it brings a feeling of joy. or any limitation of life. but there is one hint which may be given. and even prisoners can enjoy the blessing of this state when they are fast asleep. every impression 19which comes19 forth.tp . : "the" instead of "this" 23 . The third experience which the consciousness has is called in Sufic terms Jabroot. Thus the language of dreams differs. when the mind is receptive. or health. "What makes me laugh?" there is something which his reason offers as the reason why he laughed . : "coming" instead of "which comes" 20 . : "a" added . Hq . sent intentionally or without intention from any person.tp . it receives the impressions coming from other persons. becomes reflected in the consciousness .c . : "something" adde d 21 . sometimes as guiding influences. And during such moments. of renewed strength. and to his spiritual aspirations . they do not know whether they are in a palace or in23 prison . What he thinks is the reason is2O different. from those who are friends. it does not bring its experiences to the world. or from those who are enemies. They reach the experiences of that plane which is better than a palace . his past and his future.138 present. there are moments when the mind is expressive . but it all takes place on that particular plane where the consciousness is experiencing life independently of the physical body and of the senses .tp .

and more peaceful in this knowledge than in anything else in the world . or he may sit all his life and not know what came and what went . consciousness touches a sphere from whence it cannot get an impression of any name or form . : "depths" . But those who wish to catch this bird. so to speak. I am your own God says to the soul. : "joy. Sk . that when then bird makes the vibration the feeling is that it has come. that one cannot catch it. and not only looking out for it. by making one's body and mind a location for the vibrations. : "Message " Hq . and that watching is called meditation . in the twinkling of an eye. anyone can close his eyes and sit. : "when" added Sk . and more happy. then he begins to think there is nothing he would not give to be able to sleep soundly. It is something which the soul has touched which is much higher and deeper.tp . and you only heard the flutter of his3O wings . a feeling of illumination. for this experience is greater than one can imagine. And " Ibid . that one. and when 31 does it31 go. : "its" Ibid . 27 . and you are more safe. 27"I am within you27. It is looking out for what comes. 31 . In this. He cannot sleep . and I am Life. That shows that it is not only the sleep which he needs." Besides these three experiences there comes a fourth experience to those29 who search after it . a moment when he rises above all limitations of life. 33 . and I am above all limitations. and it is that which is32 expressed in the Christian symbology of the dove . and he does not know when it came and when it went . those who wish to see where this bird goes. And what is this message ? 281 am with you28 . 28 . It is just like a bird which came and flew away. reaches above the sphere of action and all that. but it so swiftly comes and goes. It comes and slips away from a man.tp . but a blessing behind it . touches the depth33 of the whole life. touching the consciousness. produces a sort of illuminatio n 24 . : "is" omitted Ibid . but he may sit for hours. and when 31 does it31 come. Meditation does not mean closing the eyes and sitting . : "those" omitted Hq .139 the value of this state until the time comes24 by some reason or other he cannot receive this blessing . 25 . even above the sphere of feeling.tp . In other words. : this sentence omitted Ibid . of life. it is the moment of that bliss which approaches one's consciousness rapidly.c . but everybody cannot catch it . of joy25. they look out for it and they sit to wait and watch for the moment when it comes. "What does consciousness receive from it?" It receives a kind of illumination which is like a torch lighting another light . Being. one does not know it . more living. this inner life. In the life of every man there is a moment during the wakeful state. but preparing oneself by making one's senses keen. The impression it gets is a feeling.tp . Why does it not come to everybody? It is not that it does not come to everybody. 29 . 32 . and what message26 does it give? It gives a 26 message26 of God which comes directly to every soul . but now you will say. 26 . : this sentence omitte d Sk. : "it does" Ibid . 30.

or go into the forest and sit in the solitude. or in a certain posture for so many hours. as to raise itself and dive. although in this path the Teacher is necessary. : "a" instead of "the " 36 . he can go further. nothing can be pointed out with a finger. The Teacher's word is only to help him find himself . which in the terms of the Sufi is Hahoot. have always done so to catch this light which is symbolized by a dove. Sk . which in mystical words is known as the Path of Initiation. when one's consciousness has become so light and so liberated. It is just like touching the Presence of God. which is not given freely. It takes time for a person to become familiar with things of this nature. it is like touching the feet of God . Man is his own teacher. And therein 34 one step higher even than this. but if he does so he must take the guidance of someone who has knowledge of this path.tp. But it must be understood that the Path of Discipleship. in him is the secret of his being.140 which makes man's life clear . and one who is ready to realise his own nature. and if he does he is not the35 true Teacher.tp . or shows him some wonder . and free.c . nothing that can be explained in language. If a man is sure of himself. in whom he can put his trust and confidence . and will find the realisation and conviction that he seeks. tells him something new which he has not heard. Sk. That is the secret of all Mysticism and Religion and Philosophy . and one who has felt the truth of the mystical state may question if it is worthwhile to go on this quest. and it is from that Initiation that he will go forward step by step. and all that comes to him throughout36 his life will but deepen that realisation of Truth . those Yogis who sit in Samadhi. And the process of this experience is like the process of alchemy. because of this moment is unveiled . and touch the depth of one's being . That is the Communion which is spoken of in the Christian symbology . Therefore. except to those who are ready. It charges man's life with new life and new light . : "through" instead of "throughout" . Hq . even for him to think there is some truth in them and that it is not only talk and imagination. but when he is confused in himself. And therefore. in the East. it is he who is the true Initiate. is not such that the Teacher gives to his pupil some knowledge. 34 . : "there is" instead of "therein" 35 . Every moment after this experience.tp . and no Teacher can help him . is Truth. and who feel there is some truth in it .. and his help is valuable. and to learn from himself. In this consciousness touches the innermost depth of its own being. Sk . the fifth sphere which consciousness experiences . Nothing you can learn in words. self-help is the principal thing. he cannot go further.

to another kind of wakeful not accustomed to. there is no such thing as a lifeless object.the world is always exposed to the sun and we who are miniatures of the world are always wakeful but part in consequence of a certain aspect of life . nothing but an experience of consciousness in one plane of life. unrest. In reality life is wakeful in all its forms. the more one sees that every aspect of nature is life. one word illegible . Man is more wakeful than Document : JI . Afterwards she expanded abbreviated words to full words . And so is the wakeful state which in reality is never absent unless to a part of our being . vegetable. While explaining differences between the wakeful state and the state of sleep. whatever the family feels . this cannot be correct . 1 The Mystery of Slee p Beloved ones of God . 2. but it is a kind of gradual awakening through different forms of consciousness . it is only absent to a part of the world at a time . mineral state. even vegetables. man thinks I am awake . so man calls it the state of sleep and the wakeful state. the physical plane of life. all things are living. and by studying the nature of birds and beasts.22"). 1922 . And of that blankness or mist the consciousness brings no intelligible experience. as Pir-o -Murshid Inayat Khan was lecturing in Holland at that time . flowers respond to the love of man and respond to the atmosphere. I would say that the day is never absent from the world. it feels a blank . and this brings the reality that life is on e 2 in all forms. and added some connective words . Notes: 1 . I am asked to speak this afternoon on the subject of the mystery of sleep . fruits. Brighton. and so man thinks he was asleep . What we call night and day are distinctions that we find in absence and presence of the sun . England some time between 2 and 4 May.4.14 1 Jelila Moore's longhand reporting in which some word s were written in by her later . their warnings of nature express feeling of pleasure or pain. This shows that life is awake in all its forms and the more keenly one studies life and nature. = a longhand repo rt ing taken down in pencil by Jelila Moore . and though not compared with our life. one finds they are conscious of conditions even more than members of family . pet cats and dogs. animal. Although a date was added later ("4 . He was lecturing in Brighton. that part is one kind of wakeful. When the consciousness arises above this plane and has no experience of the same nature or character. The world has always the day -.

By that one understands no such thing as accident . prepares individual. By nature soul is beyond the joy or sorrow of this mortal world. full of mystery if one could study and understand not only the mechanical working of impressions one has gathered in wakeful state.--Whatever man holds in his mind is reflected in his heart but does not stay in heart as the reflection in mirror not engraved in mirror . dream. but in reality not an accident.. love itself. Also condition of past. not the man .. 3. but scheme of nature works in certain forms. The impatient one 3. Beyond this man experiences life by five different faculties of mind : reason. man thinks "I am this". svapna= Sanscrit term for dream . Two distinct stages of the experience of consciousness in sleep : 1 . and is above all stains of sin or virtue.. but it is kind of symbolic production of past... but it the impression does not belong to it ... So all conditions that man feels and attributes to himself are delusions. poverty. being of God. According to mystics soul is called atman. not that he is not capable of seeing. When removed mind is clear ... So a glimpse of scheme of nature working aroun d preparation action becoming manifest in the day often in a contrary form but sometimes similar .... like a person who has been in the light.. the peat man in rags : "I am poor. Study of this is the first step in mysticism . through these senses man experiences the variety of life ... and cause of this is that the human heart is a mirror and whatever is reflected in mirror... but one who by intuition and study can understand." but the rags are poor. his eyes are not able to see room clearly. Like law of harmony in music different forms of harmony. Every man believes there is something at back of physical world.. And as these are different senses. but some souls one knows not from where--something that seems apart from everyday life and occupations. In Vedantic five faculties called . he has a great deal to learn . goes into room where there is darkness . is in mist . etc .. dream gives warning of things at distance. the room is full of objects. illness--etc. but because gone from light into mist..142 any other being. retention of thought. opens another field of thought to one who has patience to think .. life itself. All stand beneath it every impression soul gets. yet man's perfection is life's purpose. which means immortal essence of God. but man attributes to himself what he sees outside. creation of thought and the ego . and dream is proof. it holds. . And so when consciousness arises above these faculties and senses. poor--etc .. Man knows himself to be a body. a hint.. but man experiences life through organs of senses. full satisfaction still remains in being more awake to the part of life hidden from his eyes--which part of life man is unaware. for an instance the five senses. So experience of sleep not realised by everyone . he cannot see. We call it accident because . memory. it is a most wonderful stage.. palace etc . . What Vedanta calls . sight etc .. Sudden manifestation to us. present and future . intelligence itself. unknown . hidden scheme of nature . often in dream one receives advice. he begins to feel lost. warning.. health--etc .. And so it is not always that it is waiting for future.. part of life unseen.

beauty and happiness. and as a person evolves through life according to state of evolution his dreams become more and more subtle . So when man awakes he feels lighter. disturbed. judge before assimilating. free from fear.14 3 wants proof before he is ripe to understand. all earthly. So purity of heart is the 4 of religion . there is life. but when water is disturbed. Person absorbed in thoughts of fear and confusion. There one experiences love. misery. you are a bliss that no other he can be compared". cross. happiness or pleasure . Another law : contrary effect of dream : in the dream one has seen great happiness. he becomes free . depth heavenly. But another stage of sleep. nothing is clear . restlessness. one word illegibl e 5. suffering in pain. Three laws of harmony . deceit. And all beauty from depth of his being and all undesirable in surface . some have a confusing dream. mind disturbed and so reflections are not clear . sorrow. called in Sanscrit 5. Rumi. fulfillment. invigorated . illness. one word illegible. calm. sushupti = Sanscrit term for deep sleep 6. First law is : dream has similar effect next day or few days after . at that moment forget--in poverty. gives the same picture. he is fresh. goodness. satisfaction. before he observes wishes to understand. one cannot point out. This outcome of a condition of mind when man's mind confused and has lost tranquility. which is when man fast asleep. as these things are only vibrations and feelings. no evil there. and the more one 6 the nearer one comes to spiritual realisation . deep thought is a confusion. When water still and pure every image becomes reflected and becomes clear. If one has seen fruit or flower. Surface of man earthly. which could be "new" . So when person has had a good sleep. For that one. you are such an exaltation that prisoners in prison forget they are captive. one word illegibl e 7. they sink down like dust sinks into the water . worry. bu t 4 . and so those spiritually advanced dreams become so realistic that often dream at night is outline of their everyday occupation . he says. no dream disturbs--that is time when consciousness touches higher step of being . broken impressions. But as it is usual experience one does not think much of it . says: "Sleep. because in that state no form. then his experience of dream confused because nature of heart like pool of water . One experiences the natural vibrations of one's soul when nearer to God . "Sleep. explains beautifully in verse . and in wakeful state all gone--one experiences here contrary to what one dreams. Three movements of dreams.. warning of some sadness coming . you cannot make it clear like with different moving picture films cut and put together. those ill. his expression is innocent after a good sleep. mundane gone down. only a fine feeling . If dream of fear. great poet of Persia. Of course. etc . rest. he will have in near future joy. In the first place one realises man's natural Self not wicked. falsehood. if he was angry. but when awake. lifted up from misery" . then reflection not clear--and it is a condition of mind. peace. his soul is pure and free from evil. 7 sense. Third law is : that dream tells exactly what is going to happen. all gone. because all the earthly experiences give restless fear and terror and disturbance in mind.

philosophy. but man is deprived who is only conscious of exterior . understand God . although the word appears to be "innerment". which is being of God . And to come into presence of God one must attain presence of one's innermost10 being. Does met he In every soul there is Kingdom of God. this must be an error . Consider that life is an opportunity. and that is to know oneself to its fullness. a small open space 10. mysticism are the means. a perfect telescope instrument . Essence of all philosophy. The whole effort in inner cult is in order to become conscious of Self within and to find depth of our being.144 when man earthly8 he is deprived of experience of knowing that Kingdom of God is within . The mystics and yogis of all ages sat in forests in solitude for hours . What were they 9 Thinking of God or closing eyes and sitting--no. not the goal . Religion. and by knowing our own being. And this is really speaking the true pilgrimage. this word could be "earthly". 8 . to understand our own being. mysticism. and once opportunity is lost the remorse will be great . Religion teaches to live harmoniously in world and try to understand life better . By help of this one can experience life within and without to fullness. all for experience. but it is uncertain 9 . So is philosophy and mysticism . And it is this physical body. and the path to God . religion is one.

often returning to something closer to the original . in the handwriting of M . marked "Detraux. apparently copied from her reporting . this feeling of purity so to speak working out it s Documents : L. the French text follows the article Sf .Ile Lefebvre. an English mureed. the wording of the article is so changed. . even reflecting the editing thereon. it is not known for what purpose this editing was done. It thus seems that it has not only sprung from a religion. They only differ in the way of looking at the purity of life . As none of these have any bearing on the question of what Pir-o-Murshid Inayat Khan actually said. 18 Nov . = a French translation of the lecture. with very few corrections.. and other sources . but that has been the central idea . = a finely written text of the lecture in the handwriting of Lilian Allen. 1922. they have not been included in the notes .. and that he gave a lecture called "Purity of Life" in Southampton. Sakina Furnee has also written on this text. typewritten copy of Sk . which is in the collection of the Anna Paulownastraat in The Hague . although clearly based on this lecture. indicating that the article was read aloud and translated . and the text is so close to L. There exist three further typewritten copies of the lecture in the files of the archive in Suresnes. England . and from other sources it is known that Pir-o-Murshid was in England at that time. an English mureed.. Note s 1 . made by Sakina Furnee for the Biographical Department in Suresnes. made for International Headquarters . along with insertions from Sf . 1922" . on which Sirdar van Tuyll has made very extensive editorial changes. Sf . but it may have been a preparation for translation and publication . Hq . as to make it impracticable to note all the variations from L. generally suggesting different wording for some passages. at the top of which is typed "found in handwriting Murshida Goodenough" .A. = a typewritten copy of the lecture. and showing yet further editorial changes . = an exact. Sr.A . that it must be derived from L . line for line. some editing was done on this copy. along with many insertions and deletions. apparently copied from her reporting Southampton . but it is the outcome of the nature of life that one sees in all living creatures in some form or other. however. The date is handwri tt en on Hq . U.tp .A. = a typewritten copy of Sf ..A .tp .. 8 May 1922 1 Purity of Life Purity of life is the central thing of all the religions which have been taught to humanity in all ages . later. all deriving from Sr.tp . Sk . no such handwriting is known. and therefore these are not mentioned in the notes . This version was also later reprinted as a small pamphlet .tp . = an article in the journal Sufism of September. entitled "Purity of Life" .145 In the handwriting of Lilian Allen.

Sk . has wed wrapped itself in numberless folds and in that way so to speak has descended from heaven to the earth . from which the word Sufi comes. The2 tendency in the animals to3 look for a clean place to sit and among birds4 to go on the lake or on the river and to bathe4 and to clean their feathers . : "One sees this " 3. Sk . : after "spirit". Sk . A man who has not risen above the material life uses that faculty towards cleanliness. that is natural to man's mind. to learn to believe without questioning "What is it?" or "I believe this" or "I don't believe this". : "to" written over to become "who" . it is pure.tp . it is original . that what is foreign to the body must not be there. When the mind of man has come into this world what is added is addition. What does pure mean? For instance. And the next process is to unwrap itself and it is that unwrapping 7process in it7 which may be called the purity . Sk . That shows that is the original state of mind. ready to see or admire something beautiful instead of criticising. and in life the divine. L . and that which is hidden behind is the secret of the whole creation or the purpose for which the whole world was made . Sk . a natural friend. in its original condition .tp . a natural admirer of beauty without criticism who overlooks all which does not attract him. Sophia Saintsbury Green later inserted "manifests" . L . : "and" instead of "to" 7.tp . and "One sees" written above in another hand . in its pure condition. L . : "who" 4. That is the first stage of purity . willing to smile in answer to anybody's love or smile. the desire to reach it. "who go to the lake or river to bathe" . this original self. and that is cleanliness . It may seem good for the moment. : "The" later changed to "this". : "who go to the lake or river to bathe " 5. it may 2. the tendency to friendliness. If it is used pertaining to the body it means the same.146 destiny. Purity is a process through which the life rhythm of the spirit5 which has worked for ages through the mineral and vegetable kingdoms. what does it mean? That what is foreign to mind does not belong but what is natural to the mind. L . it is searching for one's original self.A.A. In the Arabic language the same word purity is called safi.tp .A . through the animal to6 the human kingdom to pass through this process and to arrive with all this experience of the way to that realisation where the life of the spirit finds itself pure. when a person says it is "pure water".tp . And so it is with mind : when a person says "pure-minded". : words altered or crossed out to read. which means unfoldment of the spirit towards its original condition. pure in its essence. that remains . And what is natural to the mind? What one sees in the little child and admires it. but behind it there is something else hidden. who knows love but not hate . it means it is not admixed with sugar or salt . Therefore.tp .A . who by nature is responding and yielding. responding. a natural believer. Then in humanity one sees the same tendency pronounced . : "process in it" omitted . But this makes the same meaning in every form which the world has used . and the means of getting to one's original self is really speaking the purity of life . The whole process of the creation and the spiritual unfoldment shows that the spirit that represents life. : "manifests " 6. Sk .

: "plane" later replaced by "phrases" . went through all these and yet did not allow his spirit to be stained. The outward purity matters little when a person goes through the inward purity of life . : "the" omitted 10 . : this whole phrase crossed out. A person may be called clever. who has no experience of the world. There are so many phases in this process which one has to go through in the process of purity of life. it means beyond all that . Sk . and that we can call him out of respect. However. all that we learn from life. a person may be called witty. and was later put in parentheses in in k 11 .A. in the way of reason. And therefore all that the world gives in the way of knowledge. Sk . from the sorrows. the religions. He is perhaps an angelic person. Sk . It is a kind of fight through life . L . That purity of life is the purity of one's conduct in dealing with others. all that helps us to become loving. Then the next is what is called in general purity of life . When you say that a person is pure-minded. but plainly speaking he is a simpleton . He is no better than a rock . L . Ymen The greatness is that he has gone through all this which takes away that purity of mind with which man is born and 8through that has risen8.tp . not being pushed under. rising above all that pulls it down and keeps it down on to the earth . but with all these attributes it is not pure . : this phrase reads. Through all these contradictory experiences one after the other. and remain always a child? It is just like saying : Is it then desirable that the spirit never came to earth but always remained a spirit? No .A. but does not know joy or evil. but still it is not pure . if one held his spirit high. from the physical. then restored . the national and social laws very often make rigid principles about purity of life and a man begins to know the man-made purity 10which is necessary to go through to reach the higher planel0'11 .tp . the question is : Is it then desirable that a child should never learn anything which is worldly. The churches. perhaps a pious person. disappointments. all that one's own experience and the experience of others teaches us. a person may be considered learned. it is that person who is pure .A. and from there the spirit has realised its perfection . Yes. But the first purity is the purity of the physical world where one keeps to the laws of cleanliness.tp. from the hygienic point of view he takes one step forward towards spirituality. he has no credit . to the laws of health. but holding to its original purity. he has not known life . in the way of experience.147 seem useful for the moment. He is a simpleton . : "the" later crossed out. L . "which is necessary for man to go through to reach the higher phases". but there is a question . He who does not have cause to fight. from the psychic. to become kind . The exaltation of the spirit is to have come to the earth and from the earth to have risen to the spirit state. : "has risen through that" 9 . The phase which one is passing through is of the9 importance . : lines later put on page indicate reordering of the phrase to read "has risen through that" .A. The person who is considered pureminded. A rock does not know what is evil . and very often a man takes one direction of the purity of life and in another direction forgets it . on e 8 . that the process through which one has passed seems of no importance . L.

Sk .. Sk . : "that" omitte d 15 . : the "no " at the beginning of "nothing " crossed out...tp .. but that means that all things that give discomfort are not the seeking of the soul . written over to read. in which one would feel embarrassed. in which man feels comforted ... thought.148 can learn from ne12 anything the 13partieular principal13 rule of purity of conduct and the principal rule is this... and "any" wri tten above to make "anything " 13 . it seems as if the whole life is tending towards freedom. He does not know the condition of another person . full of anxieties 15.. Therefore. which gives a tendency to deception. Sk . : "the " omi tt ed 21 .. "Oh.tp . during.A .. but restored 16 .... L. which takes away that little twinkling spark in one's heart. L. and measure it. Sk . : "has these " 19 . the thought of which makes him uncomfortable before.. : "that " later crossed out .A. but this psychological principle one can always remember and one can understand for oneself. "has these" .A.. L.. L. 19%%en .. or anyone makes laws of purity of life... Of course it is not easy21 fo r 12 . which will give it freedom . this person is guilty of a fault". that in that14 speech or action which brings fear.. When a religious authority says. and he must be able to discriminate what is poison and what is nectar..tp .. : "particular" crossed out and "principal " wri tt en above in hwr . crossed out 20 . with all these man-made laws the prisons are full of criminals and the newspapers are every day more and more full of telling about the faults and crimes of the world .tp . : this phrase omitte d 17 . One cannot point out 16of actions that16 that a particular action is a wrong action or 17that that action is17 a right one. : "principal " 14 .A.A . It is man who must understand for himself what is good for him and what is not good for him.. : " When " (?) followed by several undecipherable words . Sk .tp . he is often wrong . "all these things keep " also crossed out.. and judge it.-all these things keep15 man away from what is called purity of life . tp . That cannot stop the 20 crime . or speech.A.tp .-19 No one can judge another person. uncomfortable. L . to the unfoldment of something which is choked up by coming on earth . : " of actions that" later crossed out . : "easy" omi tted . Therefore.A. L. : this phrase omitte d 18 .. . : "that that action is" later crossed out . L. The unnatural action. L.. the spark of trueness.A.. weigh it. L. The soul is seeking for something which will open it up and make it free and give comfort in this life. : originally a now undecipherable word followed by "this ". it is no use teaching the purity of life . which produces confusion. by thinking that by every action what 18? this18 effects that I have seen that takes away that natural purity and strength and peace and comfort of mind which is man's natural life. or after.. it is oneself one can judge one's own actions better .... ashamed of himself. and that he can do by understanding the psychology of what is natural to him and what is not natural to his nature . He must know it. Sk . Sk .. and that freedom can be gained by the true purity of life . : after "anxieties " several words crossed out thoroughly and no longer legible .. If religion teaches. or school teaches..A.

If one was23 wise one could learn the lesson from others. who wishes to improve himself. what thought brings remorse or causes discomfort . : "judgement" . Sk . Sometimes such a little fault can rise and make a worse effect upon his soul than the faults which are recognised faults in the world . A fault means what is against one's nature . Then remorse . Sk ." It is lack of strength in the man when he says "can't" . There is nothing which he can't . in a moment's impulse give way to an unworthy thought or action . The judge has to see what is behind the action. and he can give in easily to a mistake. by his inquisitive nature. "I cannot help . It is the ordinary one who makes a thousand mistakes every day and overlooks them who is ready to judge others .tp . : Later " ment" added to "judge " to make "judgement".A . "were " wri tt en above in ink 24. or free from all impressions which come from the outside. But still. You cannot always judge a thing from the action . Every rising wave of passion. It means he does not wish to when he says. Sk . Sk . "I cannot help that I am angry and I cannot help saying what I wish to say when I feel bitter. when a younger person is insulting to an elderly person. he can24 if he wished to . or of affection.A. It does not mean that one must wait22 for one's personal experience to learn the lesson . and this sphere is to make one's heart pure. It is no one's nature . : " could " 25. For instance. If it was in one's nature it could not be a fault . And by regarding some few things in life as faults one covers up little faults which sometimes are worse than faults which are pointed out by the world . : "an " omi tt ed 26. at the thought of his faults and mistakes will go on because every fault will be a lesson. which are foreign from one's nature . or wrath. Sk . A person by a sharp tongue.tp . by overlooking th e 22. but at the same time one's fault must not be taken as one's nature . blind him for the moment. the life of the individual is not in his control .tp . of anger.tp . of emotion. people do not call it a very great fault . : later "was" crossed out. by his satiric remarks. How can nature be a fault? When one says. a man who wishes to go on further in his progress. Then he will not need to read in a book or learn from a teacher because his life becomes his teacher . these waves carry away his reason. a man who wishes to learn. : "want " instead of "wait " 23. And when one passes through this sphere of purity of life then comes another sphere of purity. Another thing. and a better lesson . : "can" written over to become "could" . L .149 everybody to understand what action.tp . by his thoughtless words can commit a fault which can be worse than so-called great sins . You do not know in an25 action what is in it . and when a person has arrived at this stage of judge26. then he never dares to form an opinion. L ." he does not know. The human soul is the expression of the Almighty and therefore the human mind has the power of the Almighty in his will if he can only use that power against all things which stand in his way as hindrances to his journey to the goal . he does not . The very reason makes it a fault because it is against one's nature . to judge . And how does one do it? By overlooking the faults of others.

combining "spat" and "spite". for many diseases come from this. a person who wishes to cover his heart from that impression. by righteous path. By an increase of love one gives way to the desirable impressions which come upon one's heart and collect there. those whom he cannot like. which cannot be healed. that others have perhaps done something which he has not liked. or that he feels bitter against. : later the "ly" at the end of "uncleanly" crossed out in in k L . Sk . Pir-o-Murshid may have said "spate". by good action. in the merit of an artist he sees God. by good thought . a feeling of annoyance.150 shortcomings of others. introducing a disease . it is that moment in the life of a sage which is called a sin . all that one feels. a feeling of criticism. and in time that poison develops and breaks out as a disease in one's physical being . but every moment that purity becomes poisoned. and "r" written instead to make "or" Sk . 28. He comes in contact with situations that are difficult . I 27. One has to attune oneself to be free from all foreign impressions in that plane. all that one touches or perceives is God . and in that way he keeps his heart pure . If during the day an in feeling comes towards a person. a feeling of bitterness.tp . Although The external purity of28 cleanliness does not make much difference to the inner purity. there are many things which come in his life to test him : his enemy who annoyed him. that causes disease inwardly and outwardly both . but appears to be "spate". In the picture of an artist he sees God. in the eyes of the artist. : the word is hard to make out. : later the "f" of "of" crossed out. who does not wish to let it enter. then there comes a stage of still greater and higher purity. which are difficult to be healed because they are not taken from a physical source but are taken from the inner source . bitterness. It is just like taking a poison in one's blood.tp . but the inner uncleanly feeling. And therefore to him God becomes all and all becomes God . those who are intolerant to him . all that one sees and admires. which does not make sense in this context.tp . : "spite" . he keeps them in his heart and it is just like injecting a poison in one's heart.A. But when one has gone through this process and has tried to keep one's body and mind and one's life and character pure. he should think it is poison . spate 30 against anybody. that27 the bitterness that a person takes from others. and that process is attained by a good ideal. which observe nature. And it is such diseases which cannot be cured. by forgiving the faults of one's friends . That is still greater purity that he does not allow any thought or feeling to come in his mind except God. those whom he cannot bear. So it is to take any bad impression coming from the outside and keeping in one's own heart. in that sphere of one's journey to keep away from one's mind all else but God : all that one thinks about. who does not wish to think about it. a feeling of hatred for a friend or relative. that faculty of the artist which produces the picture. It is just like taking the disease of another in one's self and that is more lasting and it becomes incurable . in the colour and brush of the artist.tp . Every possibility comes for him to give up that purity for a moment. possibly. And when he has arrived at this purity. : "and" instead of "that " Sk . he sees the perfection of God . Sk . 29. 30.

He thought it was virtue but now it is the whole life and the whole life becomes virtue and one lives in it and life means virtue. purity from all the forms of life . : "and" omitted . Sk . We would rather prefer poverty to the wealth which came for a moment and went away . That is worthwhile . "Every moment that God is absent from one's consciousness is the moment of sin. and if it visited us for one minute it is not a virtue and we would rather not have it . what he says and does and what is done to him is all virtue. : "he" instead of "one" 32 . It is just like bathing in the truth of God . from one's own thought. who said. when a person has arrived at that pitch he lives in virtue . when we can depend upon it and when we can live and move and have our being in it . Thought of one's limitation covers what is true in one's being. tp . and who is the goal of that endeavor . I am what I am .15 1 remember the words of my Murshid. and that shows that virtue is not one little experience . Therefore. That is exaltation and32 when one has risen above one's limitation and has become conscious of that perfection whom we call God. every moment of that consciousness is continual virtue . that is the stage when man begins to understand what virtue means . whom we worship and whom we love. 31 ." and when God is in one's consciousness. It is lack of life which is sin. Sk . It is only worthwhile when it lives with us. Really I would not consider virtue a worthwhile thing if it came and went away . And by thought of self I do not mean the thought of one's real self . : "and" later crossed out . It is purity from all shapes and colours. Therefore. Virtue is purity of life .tp . He But then there is a purity and that further purity is that in purity or freedom from thought of oneself. He begins to understand the glimpse of that virtue which came . Virtue is not a thing which from time to time one31 experiences. Good and bad do not exist when one is above them . but his life is virtue. He then realises that "I am neither good or bad. It is this limitation which makes one feel at times that "I am good" or "I am bad" . It is like rising above heaven and hell and it is like touching the throne of God . neither good makes me perfect nor bad makes me imperfect" . one's true self . If it only came for a moment. L.A.

W . God was enshrined in his heart. The whole difficulty that has occurred in all periods of the world's history has been the difficulty of understanding Divinity or apprehending the mystery of Divinity. therefore God is one and the Only Being . : "The nature of God" instead of "expansion of the human soul : plainly speaking. Some say God is Judge and some say4 God is the Father . Deity has never been manifest2 on the physical plane except in the heart of man. and that from there he left by ship to France on 12th May . Divinity is reduced God and enlarged man . Ibid : "that" added . the secret of Deity can be sought in the heart of Divinity . Sometimes the claimant of Divinity has been brought to the earth and has been called no better than man. an Opportunity"). When giving the distinction of these two words I should say Deity is the God idealised and Divinity is the God personified . sometimes the claimant of Divinity has been called God. for the Deity is the enshrined God whom man has conceived by his thought and idea . not far from Southampton ("Life. not found in the archive s Deity and Divinity. nor can man think of God being man . but has been kept remote and aloof from human beings . It is known that on the 8th of May Pir-o-Murshid gave a lecture on "Purity of Life" in Southampton. Miss Salima Wiseman was a mureed from Southampton and in her typescript this lecture was handed down to Mr . Divinity is human nature in God " 4 . = a typewritten copy made by Miss Salima Wiseman from a reporting which is not in the archive s tp. but Deities are as many as there are human beings. so the lecture "Deity and Divinity" may well have been given on 9th or 10th May. Therefore. Some say that God has three aspects .W. Man cannot think of man being God. Shahbaz Best from whose legacy it reached the Biographical Department . = another typescript. therefore the ideas of Deity differed . to others He is the Sustainer . : "manifested" 3 . 2 . some say God is the Creator. Therefore. Hindus have conceived thirty three scores o f Documents : S. probably made from "S . tp . On 11th May he was lecturing at Bornemouth. but Divinity has manifested in the physical form . a Trinity makes God. England. Really speaking Divinity is 3expansion of the human soul : plainly speaking Divinity is human nature in God3. Ibid .152 A typewritten copy made by Miss Salima Wiseman from a reporting. some say Gods are many . " Notes: 1 .

is as that person has imagined. can be hated by another and ten people around him may have a different idea of the same person who is before them. the word Divine comes from Deva and the word Deva comes from . for the reason that one family believed in one God and another family had another God. in the mind of another the same person is a saint . : "means" 6 . One person can be praised by one. The picture of Deity according to the Hindus is as Creator. for the time being the God of each becomes different. which means light. That Divinity is human infiniteness. sometimes as a king. and these families used to fight with one another because of their separate Gods and they were giving their lives for their God . this is quite possible that various ideas of the Deity should be formed in each heart. and they called him a family God. only he shows his evolution in degrees . We read in the books of the past that there used to be blood feuds. Ibid .153 devatas. or at least they think the hostile country is not doing the will of their own God . family feuds. is there and one reads in the Bible that no one should keep his light under a bushel. It is the same 6 God they imagine but their imaginations are different. Ibid . shows to us that Deva or the divine spark is within man . and it was lack of this understanding which made the differences? of religion . The believers in one God have ridiculed them. and the hint to raise the light. but the light is surrounded by clouds. is considered by another the contrary. These clouds keep the soul covered. Therefore the Deity of every heart is different. Ibid . The Chinese have perceived numberless gods . The prophets and great Avatars. as Sustainer and as the Destroyer . each looks at him through his own eyes and therefore the same person is different in each being . The Deity is pictured sometimes as a spirit. but Deva or which means light. sometimes as a master . : "a" added 7 . have been the examples of th e 5 . and only its expansion and the disclosing of this light is necessary . the Messengers who have come to the world from time to time. because each understands him according to his state of evolution . who is considered gentle and good. but the God of every soul is one and the same Whom they imagine . sometimes as a person. and that each soul must mould his own Deity according to his own evolution and according to his way of idealising and understanding . If that can be in connection with a living being. According to the terminology of the Vedanta. clouds which have risen from the earthly impressions. The same person. Man is the same down the ages. but by looking at it from a right point of view it is one and the same conception looked at from different points of view . but every soul is a light itself. which mean5 divinities . Each sees that person according to his point of view. and surrounded the human heart . the person who is before you. And it is not very much different even now when nations fight against nations . : "difference" . In the mind of one person the same person is a sinner.

Divinity is like the seed which grows in the heart of the flower. but there is something which is asleep. that the Divinity was the outcome of humanity. trying to make man something else.15 4 expansion of this Divine Spark and what has come to the world has been the outcome of that Divinity. And by this they have not done good to religion. in his character. but ignore the Divinity of humanity. All is there. the character of the fish. their form. Djinn is in man and God is in man . it has gained the alchemy . He wanted to do that alchemy. creatures of the forest. their character. that what you can find through the forest by going thousands of miles. all can be found in man. Man represents the planets. that humanity was the flower in the heart of which the Divinity was born as a seed . Think then. you can find in one hum an personality . Ibid . creatures of the water. And what they call the philosopher's stone. only it wants to be seen and he can see whose heart's eyes are open . all can be found in man . animal is in m an . There is no thing which is not in man. on the other hand. If one knows the alchemy he can make use of it. the character of the insect. Again all jewels and precious minerals and pearls. as the seed of the plant of this Creation rises again to the fulfilment of this Creation. not only worldly treasures. Ibid . It is the philosopher's stone. The character of the bull. the character of the animals can all9 be seen gin man . insects. This is what Christ wanted to do when he said to the fishermen. creatures that fly in the air. it is the same seed which was the root of that plant and it comes again in the heart of the flower . what stone is it? It is the heart of the Divine man. by doing so they have not been able to keep the flame alight. they are all to be found in the body and mind of man . in his external and inner being . they have harmed religion. : "all" moved to before "in man" . because they have covered the main Truth that religion had to give to the world. and the Truth was that Divinity was in humanity. The effort8 made by some religious authorities. and what does man not represent? He represents God . but all heavenly things. you can see in a person a pearl. all the jewels of this world are there if you can see. And not only that. have tried to make Christ different from what may be called human . Who was an unmanifested God. you can see in the heart of man a diamond. their external eyes are open but the man is asleep. you can see an emerald. Many in this world. In the same way it is the same God. he can make out of man the man of flesh. represents the sun and moon and represents heaven and its angels . All this is hidden . Then all living beings. their nature. he can make out of man a man of gold . germs and worms. and it is that flower which is Divinity. creatures higher and lower. not knowing that all is in man. they are moving about and think they are living. who wish to recognise the Divinity of Christ. Angel is in man. and in that fulfilment He gives the seed in the heart of that flower. of earthly properties such as metals. "Come with me. which is not awake and if they cannot see they cannot see what a great treasure is hidden in him . whoever it touches it turns into gold. gold and silver and iron and steel. 8 . I will make you fishers of man" . : "effect'' instead of "effort " 9 .

the form of ceremonial or ritual. it is nonsense . The comparison of the Divine with God is just like a sun glass placed before the sun . so it is natural that democracy should be demoralised by the ignorant who cannot understand but the names11 of democracy . And as it is natural that aristocracy should be misunderstood. And it would be hiding the human virtue by hiding this secret. The Son of God is He who finds out and who is conscious of his inheritance from God. A person standing upon the earth cannot enjoy the fineness of the air which is upon the top of the mountain . no it is in practice . The ocean is God. comes and partakes of the rays from God and drops them down to earth in the form of the Divine Message. compared with God Divinity is the imperfection of God but the perfection of man . The sun glass partakes of the heat of the sun and drops the heat on to the earth. Therefore. but others have misunderstood it. which is the key to the mystery of the whole universe . Then it will make an effect because then his word is sincere .155 Therefore. but in the form of religion . but the drop is Divine . he must come to the air and then he must get the experience and talk from there of what he is experiencing. : "forms" 11 . It is just like a drop of water which is entirely water. an insincere claim makes no effect . There are ages of aristocracy. And the aristocracy of religion is belief in God. there are ages of democracy in all form10. and yet it is a drop in comparison with the ocean . Ibid . It is not by theory that a person can trace his origin. and the recognition an d acceptance when it is given by an actual man. A man who is standing upon earth and talking about air. not from man . in the form of prayer and service. no wars. And it is not easy. worship of God in a certain form. whatever form. although 10 . Of course. If man had known this secret of life. not only that. It is not only to know a thing but to live it and be it . it is a certain pitch which makes you conscious of a certain phase of life . Man's grade of evolution depends upon the pitch he has attained . Man is what he is conscious of. the Messenger in all ages. so the divine man. As the Zoroastrians had taught in the ancient ages by the Sun worship that the Sun represents the light of the spirit. absolutely water. not only in the forms of the State. Ibid . so the Son of God represents the Light of God . no differences would have come among the followers of the different religions. in order to enjoy it you must be there . Christ is the example of the culmination of humanity . one who is conscious of his heavenly origin is the Son of God . No prophet or Master at any time would have been rejected or tortured or refused if the world had only known this : that He always comes. that He always shows Himself through the heart of the Godly. who have in all ages had wars against one another's differing ideas of religion . One who is conscious of his earthly origin is the earthly man. they have taken it differently . It will have no effect because he does not know what is in the air. but the recognition of that illumination which completes its development in the soul of man . man is a miniature God and it is the development of humanity which culminates in Divinity . : "name" .

because man's natural progress is to follow his highest ideal. so to speak. given by the positive battery and charged by the positive battery . Only the danger of democracy is that when it comes too soon. Then naturally that aristocracy breaks and there comes a time of democracy.156 there is no need to divide Christ from men and for the very reason that one man is so above another man . I am linked with God and God is linked with me and my soul can expand. and when man. The ideal must be before one that the main purpose of life is to ennoble one's soul . God is within me. He comes down instead of going up . and. as an instrument. or religion. as the light of the port attracts those who travel on the sea. and as it is the people for whom the positive battery comes who throw it . and we can only ask what is the reason. then it brings disaster. The thing he once held in his hand he thinks belongs to him. that if one should say that one man is standing on the earth and another is in the sky. he must realise that Divinity is in my soul. and it is necessary that the religious democracy must come. to recognise and to respect and to follow the ennobled soul. And so in all ages and in different nations and races it has happened . realising the possibility of touching that spot which is attracting your soul. not with the thought of following. The religious authority has made it as a means. There is such a great gulf of difference when one can compare the evolution of one soul with another. because the fulfilment of the religions ideal is in religious democracy and religious democracy is this. then they would like to keep it even if it were the positive battery that came . when once they have charge of a certain church or community. It goes on for some time as the magnetism would go on. that no soul must ever think that "I am human and someone else was divine and God is in Heaven and unattainable and imperceptible and far away from our soul". Religion is a thing which is first necessary for improvement of humanity . or authority. for I am not different from God nor God different from me . it would be quite right . no. and the reason is this : that religion is a kind of negative battery. blinded by the spirit of democracy becomes so agitated that he wishes to break that ideal. They think it would be better kept away. but with the ideal of being that which your soul sees as the lofty and beautiful. and therefore those in authority of religions. and then the time comes when the positive battery should touch it to make it alive again . If we think of the present condition of the world. And religion is to observe. in that way he works to his own disadvantage . the more we think about it the more we realise that from the religious and spiritual point of view it seems to be going from bad to worse . which invites you and tells you that the port is here . used the religious authority of aristocracy for the sake of worldly purposes . to keep the people under a certain law. That seems to be sinking down. to appreciate. before the person is ripe. But of course that aristocracy of religion is misused . But the difficulty is that man shows his childish nature at all times . which gives you hope.

it works directly or indirectly. that had to be disappointed. If religion would have taken the Message. symbolically expressed in the Bible when you read of Eve coming from the side of Adam . it works gradually. But those who had the religion hid it and the consequence was that what Christ gave was the livinj religion. Ibid . But at the same time. It always has happened and always will be so that the real is not only real by its genuineness.157 away. but the life-giving force which came from time to time and wanted to make it alive. "I have to come to give you the same Message" . And so in all ages . When the Message comes. It is that. with Rama. : "Golden" instead of "Gold" 14 . but it makes a religion from necessity . and it must work. The holders. but it is real by its power. It takes time. . "phenomenon" was meant . he said : "I have come to fulfil the law". not the followers 12 of the religion. with Moses. the very heads of the thing. with Mahomet and Buddha. the real will create a negative battery for its manifestation . : "follower" 13 . The fight that has been. and what therefore happens is that the religions remained only in name. they would like to keep it away. has been of the same character . it is the religious authorities. Divinity is not only the expansion of the human soul. Christ never said. and that has been the whole fight which has been always with the prophets and teachers of humanity. it works with difficulty or ease. those in charge of the negative battery have covered it when the positive battery came to touch it and make it alive. but the words that Jesus scattered on the river bank are living today . The Gold1 Temple of Solomon is gone. that if there is no negative battery to respond. the positive can create its negative . "I have brought a new religion" . Pir-o-Murshid used to say "phenomena". 12 . and the phenomena14 of Divinity is not a miracle. with Krishna . but it is an illumination of human soul . the Message would not have formed a new religion . it does not come to make a religion. also when the singular. but they hid it and it became dead . the phenomena14 of Divinity is the enlightenment of humanity . Ibid . but it works. with Christ.

Spirituality will overpower materiality. is taken as the basic text. The life of the world will become every day more mechanical . where Miss Dowland operated a hotel. From other sources it is known that the Pir-o-Murshid was in England at this time. = a handcopied text of Miss Dowland's notebook made by Sirdar van Tuyll. handed on to Slider van Tuyll in 1930. Anna Paulownastraat in The Hague . houses will fly. Sakina's text. which will produce comforts and conveniences beyond human imagination.) notebook ' May 12th 19222 Prophecy The end of the world will be brought about by the advanced mechanical inventions . The children of the future will be the children of a community . Wisdom will conquer religion . copied from Miss Dowland ' s (Ng . now in the collection at the. The conveniences and comforts of humanity in general will be linked up by one mechanism. Sr . present be located . Miss Dowland's notebook. Ships will fly. All nations will be governed by one government . . Communism will culminate in spiritualism . = a typewritten copy of Miss Nargis Dowland's notebook made by Sakina Furnee for the Biographical Department in Suresnes . 2. copied from the original. Marriage will go out of fashion . as he had delivered a lecture "Purity of Ufe" there a few days earlier (see above) . and he may well have been in Southampton. Home life will cease to exist . cannot at. But the smallest mistake will bring the whole mechanism to a certai n Documents : Sk . therefore. also copied from the original . and compared with Sirdar's text. Notes : 1 .tp .158 Sakina's typed text.

Commonwealth will become the principle of nations . Human brotherhood will develop . 3.159 collapse . : "be" added . . In this way the end of the world will be brought about . A world commonwealth will become the ideal of nations . Aristocracy will fade away. democracy wi113 degenerate . Sr.

Ibid . but very inaccurate . Madame Detraux was a French mureed living in Paris. from her copybook . Ibid . Ibid . C'est comme quand on examine la feuille d'un arbre. 11connait les pensees11 . : afterwards Lf . 2 . r . Et un Soufi peut apprendre plus en etudiant les pensees des autres que n'importe quelle autre personne . : "a une connaissance beaucoup plus profonde que s'il connait seulement ses pensees" instead of "connalt les pensees" . of the simultaneous tr . into French of the lectur e Lf . Ibid . Ibid . c'est comme si it connaissait les causes. mais8 it y a cinq actions differentes : la creation des pensees. Ibid .Ile Hulot's Ih . et celui qui connait la cause.2 = an unfinished sentence and one question and answer in French in Lf . Notes : 1 . le pouvoir des sentiments.1 = a later hwr . is not in the archives .160 M. Ibid . Ibid . la perfection de I'amour et de la beaut6. : Lf . : added "ce n'est pas exactement la m€me chose. Ibid ." 10 . uni a toutes les Ames illuminees qui formen t 3 . in whose house Pir-o-Murshid Inayat Khan often gave his lectures .me Detraux. : the Invocation was written above. r . = a typewritten copy made from "HI . la comprehension du discernement.1 : "chez M . et le sentiment principal est l'ego . mais it y a une grande parent6. : added "le 'mind' cree aussi bien qu'il produit " 9. : la ligne principale" instead of "elle " 11 . but incomplete : "Vers I'Un. 16 Mai 1922 " .'s hwr .". C'est comme si on se trouvait de 1'autre cote d'u n Documents : HI . wrote "L'espirit" above "intelligence" 6. = M . Lf . et la personne qui peut comprendre et lire la ligne principale. Lf . : added "Serie 2 " 4 . added "La Vision Mentale" 5. memoire. : "voix" instead of "pensee" 7. Chaque pensee cree par l'espirit existe deja. En general chaque pensee exprimee par une personne est Me a un sentiment tres profond qui se trouve dans cette personne.t . Le Soufi etudie et tache de comprendre la ligne principale en connaissant les lignes plus petites . into French .Ile Hulot's longhand reporting of the simultaneous translation into Frenc h La Vision Mentale 4 L'intelligence5 peut etre consideree comme une machine enregistrant la pensee6 . Mais puisque c'est une mecanique vivante. HI . of the simultaneous tr . : "est imprime sur lui qui est exprim6" instead of "exprime" 8. 9 et a une parole qui varie a des epoques differentes . and edited copy made by M . Her original r. en etudiant cette feuille on connait l'arbre . Ibid . par exemple une ligne tres fortement tracee a autour d'elle d'autres lignes plus petites et e11e10 est comme le tronc principal .Ile Lefebvre from her own Ih . ce n'est pas seulement ce qui exprime7.

: this sentence remained unfinished . Le mot 'manas'. Ibid . Ibid . . Les anciennes religions ont dit que la reproduction des actions de 1'homme paraitront au Jugement dernier. La question est de savoir qu'est-ce-que c'est cette ligne profonde. : "explication allegorique" instead of "chose" . autrement dit. : "peut aller derriere les faits" instead of "qui va A la base des faits " 15. Lf . qui veut dire 'mind' .1 : added : "Ce qui est exprim6 dans la pensee a peu d'importance . Et les lignes sur la figure. : "pensees" instead of "faits". Quand on commence a comprendre ceci. : "Celui qui forme son opinion d'apres ('etude de I'ombre" instead of "regarde I'ombre" 17. s'impriment dans le "mind" et ces impressions sont devenues 1'homme lui-meme. Ibid . cette opinion Was pas de valeur. 1'homme est la reproduction de ses impressions . Lf . Et une foi qu'une personne aurait pu lire les lignes tracdes sur le "mind". : "la tete" instead of "Ie cerveau " 19 . HI . cela veut dire que 1'homme est impressionable. " 18 . : "Peut-on apprendre ce langage comme on apprend par example la dactylographie? Non. en tenant compte de cette theorie. Et souvent la difference entre la cause et l'effet est aussi grande qu'entre le doux et l'aigre . sa prosperite.16 1 mur ." instead of "Comme " 20 . et ('etude qu'il faut . En Orient. vient du Sanskrit. Ibid . Ibid . les opinions formees par les gens qui n'ont pas 6tudi6 et qui se basent sur ('opinion des autres. elle n'a pas besoin de regarder les autres parts ni d'apprendre ce langage . certaines regles sont observees dans les familles : mere et enfant . et pourtant c'est tres simple . dependent des impressions qui ont ete imprimees sur son "mind" . Ibid . e t 12. on 12 et it y a une grande difference entre une personne qui lit13 exterieurement et l'autre 14 14'15 16 1 6 n'a pas vu la qui va a la base des faits . Celui qui regard 1ombre. : added : "et aussi. qua les anges enregistrent le bien et le mal. : "ordinairement une personne va en avant dans la pensee d'un autre. ne sont que la reproduction des lignes de son "mind" . et le plus souvent ses maladies. " 13. cette ligne d'oil viennent les petites lignes que Pon appelle les pensees . Ibid . C'est ce qui est dans la cause de la pens6e qui est important " 16 . Toutes les impressions de bonheur.t . On evite autant que possible qu'une impression desagreable puisse toucher leur "mind". Comme3 la methode pour apprendre a connaitre ces lignes est differente 20 et la methode20. Ibid . mais moi je dis que ces impressions sont tracees sur son "mind" et ce sont les lignes de sa destinee . mais" instead of "et la methode " 21 . Souvent c'est excessivement difficile a comprendre.21 mais ce que cette chose2 nous enseigne. fait par chaque homme" 22 . HI . on les oublie. de douleur.1 : "la pensee" adde d 14. Ces lignes profondes ce sont des impressions que 1'homme eprouve au commencement de sa vie . Et comme le "mind" est par son caractere a meme de recevoir ces impressions. sur la main. beaute .1 : instead of "on" : "et qu'on regarde la vie de ce point de vue. Souvent le meme fruit qui est aigre devient doux en murissant . gravees sur le "mind". : added : "Cela montre la grande importance de cette question. homme. et17 ceci nous montre que le vrai homme c'est le "mind" et non le corps . le Soufi va en arriere dans la pensee d'un autre . Lf . L'ombre ce n'est pas un homme . On pretend qu'il y a des lignes de destin dans la main et 18le cerveau18. c'est que toutes les impressions.

Lf. Hl . et c'est reproduite avec plus d'en to dans fame mur . Hl . C'est plutot dans la jeunesse qu'on est plus fortement impressionne .'s r . comme maladie. et toutes les impressions entrees par ce sens sont reproduites sur le "mind" . 25chaque ligne profondement gravee A la surface du "mind". 26 . apres les premiers temps de la vie. et c'est par le moyen de ce sens qu'on sent distinctement les impressions du dehors. Il y a un sens principal qui travaille A travers les autres sens. souffrance. in her copybook after the lecture "La Vision Mentale" of 16 May 1922 . HI . Chaque ligne qui est profondement gravee sur le "mind". et alors it n'y a26 que 7 de petites lignes .t . est25 comme une veine otl le sang coule. Hl . : "dans" adde d 28 . de petites lignes naissent . 23 . : " de circulation" added 27 . Ibid .Ile Lefebvre 's handwriting. la personne d'une facon inconsciente fait un appel vers ces choses.v . ne sont elles pas plus profondes ? Reponse : C'est vrai que chaque impression profondement gravee est renforcee chaque fois qu'on en ait une semblable .2 3 24La reproduction enregistree par le "mind".162 elles seront un jour reproduites . Cette reproduction est composee de lignes profondes . et meme les chores que l'on ne desire jamais avoir. HI . : these last three paragraphs omi tted 25 . : ends her e 24 . la ligne devient plus profonde par une repetition. : no space left open or filled in . Ibid . si ces choses sont profondement gravees sur le "mind". meme contre son desi r 28 que disent les mystiques que le "mind" est l'ego.1. Il y a des moments oh it y a congestion. q . peut etre considere e Question : Les impressions. : these three paragraphs could be answers given to questions after the lecture . Les chosen desirables aussi bien qu'indesirables peuvent devenir les chosen favorites. meme titre .t. 2 : this part of the sentence is also found in Lf . after the lecture. et moi je dirai que notre 24 In M . et pendant que le sang coule. Lf. follows part of a first sentence on the same subject and one question and answer . : a few illegible words . Quand on est plus age.t .

Gatha . but. Lf . Hq . Number 2 .st .t ." with Gd .'s reporting is much easier to read than th e handwriting of HI .e . : added "Series II . then the Invocation .e . : Sr .'s reporting in French. but 5it creates as Documents: Sk . from "Sk .st .st .st . and at a still later time she filled in "II" after "Series" and "2" after "Number" . added "Series " and "Number " on top of the lecture. in whose hwr .hwr . Number 2 . nearer in wording to the tex t of "Sk . (Sk.e .hwr.st .Ile Lefi bvre's .2: added "Series II .hwr.'s corr .hwr .st . into "does not only reproduce" . and editin g added a typewritten copy made at Headquarters. No English reporting seems to exist .Ile Lefebvre's reporting of the simultaneous translation int o French while the lecture was given .2 = Sr . Besides this reporting there was also a reporting of the same simultaneous translation into French taken down by M . the Invocation. as it is a living mechanism. : "is likened to" changed into "is like".t. ' Insight The mind is 3likened to3 a record of the talking machine . of 16th May 1922. Hq .1 : "is like" instead of "is likened to". = Sakina Furnee's handwritten text dictated to her by Sherifa Goodenough. " an old Headquarters' stencil. "Sk . : later Gd . Hq . : "does not only reproduce . before "Insight" . with some editing .hwr . and editing.16 3 A translation into English made by Gd .e . This same document. given at the house of Madame Detraux . which seems to be nearer to the spoken words than M . "Kashf" was added after "Insight". then the Invocation . for corr .". and "Kashf" before "Insight" 3 . was used by Gd .)Gd . made from "Sk . Sherifa Goodenough used the former fo r translation into English .Il e Hulot.'s reporting. : Sr . Hq . dictated to Sakina Furnbe . "Kashf" was added by Gd . Hq .hwr. Geneva. and editing) than is "Hq . "Kashf" was added before "Insight" .".t . Sk .Sk . changed back by Sk .1 : "not only reproduces".Ile Hulot. = Notes : 1 .Sk .'s text was already a copy from her original reporting.1 = Hq .1 " a later errata list on which Sirdar van Tuyll and Sakina exchanged comment s on revisions made in the text . 2 .".)Gd . and is indicate d in the notes by "(Sk. : "can be likened to" .)Gd . " A stencilled copy made at Headquarters.". : "is like " 4 . : "not only reproduces" . Sk . Gatha .Sk .hwr . of Lf ." and a part of "Gd .hwr. it 4does not only reproduce4 what is impressed on it.1 : added "Series 2. Geneva. this document is written . (Sk. = Hq .hwr . : "can be likened to" ." (without corr. Sr. Hq . But as the handwriting of U . The oldest available text of this lecture is the reporting in French by M . Number 2 . Sr. wh o translated it from M . : "does not only reproduce" changed into "not only reproduces" .st . Sk . Gatha. Hq . See previous pages .

)Gd . Hq . : "it creates as well the reproducing" changed into "creates as well reproducing". As a rule every thought a person expresses.e . put "the" in parentheses . Sk .2 : "it creates as well as reproducing" .Sk . 77terefore)0 every thought which 7mind creates has some connection with some idea already recorded.hwr . Hq . : "a" changed into "the" . (Sk . (Sk .st .st . . : "the" to be added . : "the" added .st . wrote "exactly similar" in the margin . : to be omitted 13 . : this part of the sentence crossed out.hwr . it17 has 188 1 5 .hwr . : "exact" extended to "exactly similar" .hwr .1. Hq . therefore.)Gd .)Gd .Sk . into "creates as well as reproduces".)Gd .. : "is" crossed out .)Gd .st.e . (Sk .2" Sk . the sense of discrimination . all other documents : "it" omitted Hq . : this part of the sentence omitted.st .164 well the reproducing5 . . Sr . 2. but Sk .t .st . There are five different actions of 6mind which can be distinguished. Hq . : "it creates as well as reproduces" ..hwr.".hwr . all other documents : "the" 14 . Sk .Sk. Hq . Hq . "just as one can.2: "the" omitted..hwr.st .2 : "Just as . Hq .1. : Sr . but akin to it . Hq . 8factor of feeling. but in "Hq . find out what tree it is".2 : "the" added 9 . and a full stop after the previous "it" .1 : "the" adde d 8 .)Gd . 3. (Sk . all other documents : "more deeply " 15 .hwr . : "Therefore" to be omitted 11 . . 1 : "creates as well reproducing".hwr .hwr . 7creating of thoughts.Sk . but reinserted by Sk .)Gd . after the word "outshoots" .e .1 : as in "(Sk. : "it" crossed out .e .t. (Sk . . changed by Sk .st . Hq . Sr .hwr . . : "the" added .t .hwr .t . and S.)Gd .hwr. all other documents: "is" omitte d 10 . : "the" to be added 7 .e . For instance.Sk.)Gd . Hq . and a full stop after "it" .Sk .1 : "by observation of their offshoots" . : "creates as well reproducing" 6 . : Sr .st . one deeply engraved line on the mind may have several small lines shooting out from it. Sr . Sr .st.2 : "by the observation of their outshoots". Sr . .)Gd . Sk . (Sk .st .e .)Gd . : "Therefore" crossed out . Sr . Hq ..)Gd . memory. 1. Sr .st .e .1.st . 12more or less varying at different times 12 . Hq . (Sk .e . (Sk . one can find out what tree it is16. : "the" to be omitted .t . Hq . : "the" to be omitted 16 .t . (Sk .e . not exact11. . : "exactly similar" . (Sk . Hq .t .2: "identical" instead of "exact". (remaining part of the sentence as in "Sk . : Sr . : "it creates as well as reproduces". like branches from a trunk of a13 tree . The Sufi.st . (Sk . : "Therefore" omitted . Hq .e .hwr . Hq .hwr. Therefore he is able to learn more from a person's thought than anybody else . and moved.t. : "exactly similar " 12 . Hq . : re-written to read. : to move this sentence to after "outshoots " 17 . (Sk . 4. : "the" added .)Gd . : "the" added . Hq . 16Just like by looking at a leaf of a tree.st .e . to continue the first sentence of this paragraph. Hq . the principal faculty is9 the feeling of 'I-ness" or Ego . learns and practises to discern the deeper14 engraved lines 15 from the observance of the outshoots 15 . by looking at the leaf of a tree. (Sk . : "from the observance of the outshoots" rewritten to read : "by observation of their offshoots" .st .1. Hq .e .1.e .)Gd .") . : "deeper" changed into "more deeply" . Hq . Hq .e .Sk.

: "only" moved to after "thought" .)Gd . Hq .2 : "may" added . : "reality" . Hq .st. : Sr . (Sk .hwr .1. Hq . : "knowing" changed into "the knowledge of" .st. Hq . : "has a connection with some deep feeling at the bottom of it " 19 .e . Hq .e . but "the" crossed out by Sk . : "that between" to be adde d 27 . behind it the source25 Often the difference between cause and effect is like26 sour and sweet .hwr .st. : "knowledge of the thought only" 24 .2 : afterwards added by Sk . It is often confusing.hwr . Sr . Hq .2 : "only the thought". omitting "at the bottom" after "feeling". the source .hwr . : "reading it" to be added 32 . Hq . Hq . but Sk.2 : "beauty" changed by Sk .". the real is the cause.st.)Gd .)Gd . all other documents: "like" 21 . all other documents : "unripe " 29 .st.t.1.1 : "the knowledge of".Sk. Hq .e .e . : "may " 28 . . : "cause" .hwr.hwr .)Gd . 24just ash .)Gd . Hq .165 bettom18 a connection with some deep feeling at the bottom of it . Hq . (Sk .e . inserted : "The effect of a thought is but a shade.)Gd .t .2 : later Sk . : afterwards Sk . (Sk .st .e . : "should" .)Gd .st . (Sk .t . All other documents : "there is" and the space left out 31 . Hq .)Gd .Sk .1. (Sk .1 : "deepest" instead of "deepset" 20 . Hq . into "reality" . Hq . : "should" added . Sk . : "has at bottom a connection with some deep feeling . (Sk .t.st . : "that between" added .32 The one who forms an opinion of the shade has not seen the beauty3. Sk .2 : "that between" later added by Sk . Sr ." .t .1. : "The" omitted 22 .t . : filled in "different" .st.e . Sk. : "reality" . all other documents : "reality" instead of "real" 33 . : "raw" changed into "unripe" .st. Sr . : "only" placed after "thought" . 35where 18 . standing on the other side of the wall. Hq .t .1. Sr . Hq . Sk . (Sk .st. : "that between" added . Hq . Hq .e . yet simple. the source .hwr.2 : "at bottom" restored without omitting "at the bottom" after "feeling .2 : "source" changed by Sk . : "It is" added .e . When one begins to understand life from this point of view. Sr . (Sk .st.st. Hq . added "reading it" .st . (Sk . (Sk . : Sr . Hq . Hq . put "only" after "thought" .)Gd .hwr . that the same fruit 27be sour when raw28 and sweet when ripe.st.)Gd .1.t . : "It is" 25 . Hq .Sk. (Sk . : Sr. Hq .st .Sk. : "knowing only the thought" . : "knowledge of " 23 .Sk. : "beauty" changed into "reality" .1 : "should" added . 8Reading of the deepset19 line is as2O reading the cause of the person's thought . : "at bottom" restored. Hq . Hq . There is a great difference between reading a thought externally and31 from the inside. What 34is this deep line 34. . : "reading it" added . : "real" changed into "reality" .)Gd .hwr.t .. all other documents : added "different" 30 . the opinion one forms of thought becomes 29There is 3 . Hq . : "It is" added .e .Sk . into "cause" 26 . Thought is like a wall. : "source" changed into "cause" .hwr .t .)Gd . : "reading it" added . Hq .hwr .e . Sr. The 21 knowledge of 8cause can give greater understanding than knowing22 only2 the thought.hwr . (Sk . : "as" changed into "like" .st .e .hwr.

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from35 outshoots 36 come? These deep lines are the deep impressions which man gets in the first time37 of his life. In the East , considering this theory, they observe certain rules in the family concerning the expectant mother and 38 child. 39Not one39 undesirable impression 40 may touch their mind41 . This tells42 how important it is that this question must 43 be studied. The word man comes from the Sanscrit "mana44" which means mind. This shows that man is principally his45 niinc, rather than his45 body. And as 46mind is 47impressionable in its character47 that means 48man is 49impressionable by

34. (Sk .hwr.)Gd .e . : "is this deep line" changed into are these deep lines"; Hq .st ., Hq .t . : are these deep lines"; Hq .st .2 : "is this deep line" changed by Sk . into "are these deep lines" ; Sr.Sk . : "are these deep lines" 35 . Hq .st .1 : Sk . corr . in pencil : "from which" instead of "where from"; Hq .t. : "from which" 36 . (Sk .hwr.)Gd .e . : "outshoots" changed into "offshoots" ; all other documents : "offshoots" 37 . (Sk .hwr.)Gd .e . : "time" changed into "part" ; Hq .st .1, Hq .t. : "part" instead of "time"; Hq .st .2 : later Sk . wrote "part" in the margin ; Sr .Sk . : "part " 38 . (Sk .hwr.)Gd .e . : "the" added ; Hq .st.1, Hq .t. : "the" adde d 39 . (Sk .hwr.)Gd .e . : "Not one" replaced with ", so that no" ; Hq .st.1, Hq .t. : ", so that no" ; Hq .st.2 : later Sk . replaced " . Not one" with ", so that no" Sr .Sk . : "so that no " 40 . (Sk .hwr.)Gd .e . : "impressions"; Hq .st.1, Hq .t. : "impressions" ; Hq .st.2 : Sk . added a plural 's' to "impression" ; Sr .Sk. : "impressions " 41 . (Sk .hwr.)Gd .e . : "minds"; Hq .st., Hq .t . : "minds" ; Hq .st.2 : Sk. added a plural 's' to "mind " 42 . (Sk .hwr.)Gd .e . : "tells" changed into "shows" ; Hq .st.1, Hq .t. : "shows" instead of "tells" ; Hq .st.2 : Sk. wrote "shows" in the margin ; Sr .Sk . : "shows" 43 . (Sk .hwr.)Gd .e . : "must" crossed out ; Hq .st.1 : "must" omitte d 44 . (Sk .hwr.)Gd .e . : 's' added ; all other documents : "manas" 45 . (Sk .hwr.)Gd .e . : "his" crossed out ; Hq .st.1 : "his" omitted ; Hq .st.2 : "his" put in parentheses by Sk . ; Sr .Sk . : Sr . : "his", Sk . : "his" to be omitted 46 . (Sk .hwr.)Gd .e . : "the" added ; Hq .st.1 : "the added ; Hq .st.2 : "the" added later by Sk . in the margin ; Sr .Sk . : Sr . : without "the", Sk . : "the" to be added 47 . (Sk .hwr.)Gd .e . : "character" changed into "nature" ; Hq .st.1 : "by nature" instead of "in its character" ; Hq .t. : "naturally impressionable" instead of "impressionable by its character", later changed by Sk. in ink into "impressionable in its nature" ; Sr .Sk . : Sr . : "impressionable by nature" ; Sk . : "impressionable in its nature" 48 . (Sk .hwr.)Gd .e . : "that" added ; Hq .st.1, Hq .t . : "that" added ; Hq .st.2 : "that" later added by Sk . ; Sr .Sk. : "that" to be added

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nature49; most often his illness, health, prosperity, failure, all depend upon the alm , impressions on his mind. They say 7lines of fate and death50 51on 46head an :f . Lines 53the impressions man54 on55 mind that56 decides57 his destiny but 52say: on 58head or palm are but reprints59 of the mind . And once a person has learned the lines of 60min4 61no need for62 lines on the hand or face . Can this language be learnt as2O shorthand? No, the method is different. 63The method is6 that while every man goes forward with the thought of another, th e

49. Hq .t . : "naturally impressionable", later changed back by Sk . in ink into "impressionable by nature " 50. Hq .t . : "(destiny)" added after "death" ; Hq .st .2: "destiny", but Sk . added "death" in the margin ; Sr.Sk . : Sr . : "death " 51 . (Sk .hwr .)Gd .e . : "are" added ; Hq .st .1, Hq .t. : "are" added ; Sr.Sk . : "are" to be added 52. (Sk.hwr .)Gd .e . : "I would" added ; Hq .st .1, Hq .t . : "I would" added ; Hq .st .2: "I" added ; Sr.Sk . : "I would" to be added 53 . (Sk .hwr .)Gd .e . : "that it is" added ; Hq .st .1, Hq .t . : "that it is" added ; Hq .st .2: Sk . added "that it is" in pencil ; Sr.Sk . : "that it is" to be added 54 . (Sk .hwr .)Gd .e . : "has added ; all other documents : "has" added 55 . (Sk .hwr .)Gd .e . : "his" added ; all other documents : "his" added 56 . Hq .t . : "which" instead of "that"; Hq .st .2: "that" omitted, but reinserted by Sk . ; Sr.Sk . : "which " 57 . (Sk .hwr .)Gd .e. : "decides" changed into "decide" ; all other documents : "decide " 58 . (Sk .hwr .)Gd .e. : "the" added ; Hq .st .1 : "the" added ; Hq .st .2 : "the" added in pencil by Sk . ; Sr.Sk . : Sr. : without "the" ; Sk . : "the" to be adde d 59 . (Sk .hwr .)Gd .e. : "reprints" changed into "reimpressions"; Hq .st .1, Hq .t . : "reimpressions"; Hq .st .2 : "reprints" changed in pencil by Sk . into "reimpressions"; Sr.Sk . : "reimpressions " 60 . (Sk .hwr .)Gd .e. : "the" added ; Hq .st .1, Hq .t . : "the" added ; Hq .st .2 : "the" added in pencil by Sk . ; Sr .Sk . : "the" to be added 61 . (Sk .hwr .)Gd .e. : "there is" added ; all other documents : "there is" added 62 . (Sk .hwr .)Gd .e. : "for" changed into "of the"; Hq .st .1, Hq .t . : "of the" ; Hq .st.2 : "of" changed by Sk. in pencil into "of the" ; Sr .Sk . : "of the " 63 . Hq .t . : rewritten to read, "The method is this that, whereas to understand a person every man in his reasoning goes forward from the thought of another, the Sufi goes backward" ; Sr .Sk . : Sr . : "The method consists in looking for the cause, which is the way of the Sufi, while the ordinary man looks for results" ; Sk. : see the version in "Hq .t . " 64 . (Sk .hwr .)Gd .e. : "this" added ; Hq .st.1, Hq .t . : "this" added ; Hq .st.2 : "this" added in pencil by Sk . ; Sr .Sk . : "this" to be added

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Sufi goes backward63 . All impressions of joy, sorrow, fear, disappointment, become engraved on the mind. This means that they have become man's self. In other words, man is the record of his impressions . 65The religions of the old65 said that the record of man's actions will be reproduced on the last day, 66angels take67 down 66all good and bad by each66. What we learn by fron this allegori cal expression is that all is impressed on 8mind; although69 forgotten it is always there and will one day show 7oitself up7o
71

65. (Sk.hwr .)Gd .e .: "of the old" changed into "of old"; Hq .st .1 : "of old", changed in pencil by Sk . into "of the ancients"; Hq .t ., Hq .st .2 : "the religion of the ancients", but Sk . wrote "old" in the margin of "Hq .st .2" ; Sr .Sk . : Sr . : "of the ancients"; Sk . : "of the old " 66 . (Sk .hwr.)Gd .e . : "that" added ; Hq .t. : "and that" added ; Hq .st.2 : "that" added by Sk . in penci l 67 . (Sk .hwr.)Gd .e . : "take" changed into "write" ; all other documents : "write" 68 . (Sk .hwr.)Gd .e . : "all good and bad by each" changed into "all the good and ill done by each one"; all other documents : "all the good and ill done by each one" 69 . (Sk .hwr.)Gd .e . : "it is" added ; Hq .st .1 : "it is" added ; Hq .st .2 : "it is" added in pencil by Sk . ; Sr.Sk . : Sr . : without "it is"; Sk . : "it is" to be added 70. (Sk .hwr .)Gd .e . : "up" crossed out ; Hq .st .1 : "up" omitted ; Hq .t ., Hq .st .2 : "itself" omitted, but restored by Sk . in pencil, and "up" crossed out . 71 . Sk .hwr . : no translation into English of the last 3 paragraphs in M .Ile Hulot's reporting ("HI .") and the additional words reported by M .Ile Lefebvre ("Lf.2"), both in French . See previous pages . ; Hq .t ., Hq .st .1,2 : omitted the last 3 paragraphs in M .Ile Hulot's reporting and the part added by M .Ile Lefebvre . See previous pages . When Sherifa Goodenough arranged a number of lectures on "Insight", given between 16th and 20th May 1922, to be inserted in the series which became known as Gathas, she added these 3 paragraphs to other lectures in this series : 1st par .("La reproduction . . .que de petites lignes") became the beginning of the undated lecture "The Reproduction of the Mental Record", see after 20 May 1922 ;
2nd par . ("II y a un sens principal . . .de lignes profondes") became the beginning of the lecture "La Vision Mentale", 19 May 1922 ;

3rd par . ("Les choses de sirables . . .contre son desir") became a passage in "La Vision Mentale", 19 May 1922, see note 3; ("Quelle chose vraie . . .c'est notre mind") became a sentence in "La Vision Mentale", 19 May 1922, see note 4

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A text in the handwriting of M .Ile Lefebvre, copied from the simultaneous translatio n into French of the lecture in her hwr .

Paris, le 19 Mai 1922 Chex M .me Detrau x Vers I'Un, la Perfection de 1'Amour, de I'Harmonie et de la Beaute, uni a toutes le Ames illumint es, 1'espirit qui guide . La Vision Mental e

'En dessous des cinq Sens, it y a un sens principal qui travaille au-dessu s
des autres lens, et c'est au moyen de ce sens qu'on sent profondement et qu'on distingue les impressions qui nous viennent de dehors . Toutes les impressions et les experiences ressentises par ce sens sont reproduites sur le "maind" . Cette reproduction est compos6e de lignes profondes1, et la nature de ces lignes profond6ment grav6es sur le mind, leur nature est de vouloir la repetition de la meme chose que ce qui est d6ja grav6 sur le mind . C'est selon la profondeur, la force de cette ligne, qu'on a besoin de la chose qu'on a deja exp6riment6e . Par exemple, le gout des choses tres sallies, ou aigres, ou poivr6es, c'est un gout acquis, pas naturel ; et le signe de cette chose acquire est la ligne profonde sur le mind . Chaque ligne ainsi produite a le desk de vivre de son impression; 1'absence de cette experience est comme la mort pour cette ligne . Des gouts desagreables comme le poisson, le fromage sec, deviennent agreables sitot la ligne formee . Meme les chores d'un gout desagreable peuvent devenir agr6ables, une fois la ligne bien grav6e sur le mind : la meme r6gle peut etre appliquee aux notes de musique . Une certaine combinaison de notes, une fois imprimee sur le mind, peut deveni r

Document : Lf . = a neat copy in the hwr. of M .Ile Lefebvre , made from her own repo rt ing of the simultaneous translation into French of the lecture . It seems most likely that Sherifa Goodenough edited the original repo rting in French , which is not in the archives , and added two paragraphs to it, taken from M .Ile Hulot's repo rting of the simultaneous translation into French of "La Vision Mentale " of 16th May 1922 . The last three paragraphs at the end of that lecture probably are the answers to questions , of which the last two were added to the lecture of 19th May 1922 . Then Gd . must have returned the completed and edited text to Lf ., asking her to make a neat copy of it in order to have the lecture retranslated into English . As this copy is the oldest available text in the archives, it is here presented as the basic text. Notes: 1 . This first part of the paragraph ("En dessous . . .de lignes profondes") can be found in th e lecture "La Vision Mentale " of 16th May 1922, last paragraph but one , reported by M .Ile Hulot .

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tres agreable, et on entend la musique par quoi on est impressionnee, plus on veut 1'entendre ; on n'en est jamais fatigue, sauf le cas ott une autre ligne se forme, plus profonde encore ; et dans ce cas, la ligne negligee devient comme une ligne morte . Par consequent, une musique appartenant A un peuple, que ce peuple soit evolue ou non, est leur ideal en musique. Ce n'est pas la musique visible et ecrite qui influence, mail celle qui est ecrite sur le mind de la personne . Voila pour quelle raison leurs musiques se ressemblent . Car les lignes qui sont gravees sur leur coeur sont toutes heritees d'un autre compositeur de leurs musiques, it y a une ressemblance. Voici comment la musique particulittre de chaque nation forme son caractttre . La meme loi se trouve dans la poesie . On jouit de la poesie en partant des impressions precedentes ; quand on lit une poesie, si elle ne se trouve pas en harmonie avec des choses deja senties, on n'en jouit pas beaucoup. Et plus on lit certaines poesies, plus on en jouit, A cause de l'impression profonde sur le mind . 2Ceci noun enseigne que les choses desirables aussi bien que les indesirables peuvent devenir des chosen favorites . Meme des choses qu'on ne desirerait jamais avoir, comme la douleur, la souffrance, 1 3, la mort, si ces choses sont profonddment gravdes sur le mind, la personne, d'une facon inconsciente, fait un appel inconscient vers ces experiences alors meme qu'elle ne desire pas les avoir2 . C'est excessivement interessant de remarquer qu'une opinion qu'on forme sur une chose ou une personne, meme si tout va contre cette opinion formee, la personne, malgre les preuves evidentes, garde son impression premiere A cause des lignes imprimdes stir son mind . 4Quelle chose vraie, ce que disent les mystiques : Le mind, c'est l'homme ; je vais plus loin, disant que notre monde, c'est notre mind4 . C'est encore plus amusant de remarquer que malgre qu'une personne a sa vie influencee par forte impression de son mind, l'homme se vante tellement de ce qu'iI appelle le libre arbitre .

2. This part of the paragraph (" Ceci nous enseigne . . .ne desire pas les avoir") can be found in the lecture "La Vision Mentale " of 16th May 1922 , reported by Mile Hulot, in the last paragraph . 3. Here one or two words were missed , but have been filled in in the English retranslation (see below) . 4 . Although fragmenta ry, these lines (" Quelle chose vraie . . .c'est notre mind") are to be found at the end of the lecture "La Vision Mentale" on 16th May 1922 , reported by M .Ile Hulot .

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A translation back into English of "La Vision Mentale ", by Walter Rummel (see previous item )

19 May 1922
Insight 2 3rd lesson 3 Beneath4 the five senses there is one principal5, who6 works through the others. It is through this sense that one? 8deeply feels S and distinguishes between the impressions which come from outside . Every impression and experience gained9 by this sense arel ° recorded on the mind. This record" is made of deep lines, and the nature of these lines 12deeply set12 in the mind is to want the same thing that ha s

Documents : Rm . = a handwritten translation back into English by Walter Rummel, made from M .Il e Lefbbvre's copy of her reporting of the simultaneous French translation of the lecture "Insight" of 19 May 1922 . Hq .p .1 = a typescript based on "Rm ." as a preparation for "Hq .st.1" . As the wording of "Hq .p .1 and Hq .st .1" is identical, "Hq .p .l" is not mentioned in the notes after note 2. Hq .st .1 = a stencilled copy, based on "Hq .p .1", made at Headquarters, Geneva. Hq.p .2 = a typescript based on "Rm ." as a preparation for a revised Hq .st. Gd .h . = a handwritten copy by Sherifa Goodenough, based on "Hq .p .2" and used to make "Hq .t." and "Hq .st .2" . Hq .t. = a typescript made from "Gd .h ." at Headquarters, Geneva . Hq .st.2 = a stencilled copy made from "Hq .t ." and nearly identical to it in wording . Therefore "Hq .st .2" is not mentioned in the notes after note 14 . Notes : 1 . Rm . : later 1 1 .3" written in by Rm . ; Hq .p .1, Hq .st .1, Hq .p .2: added "Series II . GATHA. Number 3.", followed by the Invocation ; Gd .h . : "Series II . Gatha . Number 3 ." Later Gd . replaced the number "3" with a "5"; Hq .t ., Hq .st.2 : "Series II . GATHA . Number 5.", followed by the Invocation 2 . Hq .p .1, Hq .st.1, Hq .p .2, Hq .st .2 : "KASHFadded before "INSIGHT ." ; Gd .h . : "Kashf" added before "Insight"; Hq .t . : "KASHF ." added after "INSIGHT . " 3 . Al other documents : "3rd lesson" omitted 4 . Hq .p .2: "Besides" instead of "Beneath " 5 . Al other documents : "sense" adde d 6 . Hq .st .1, Hq .p .2 : "which" instead of "who'; Gd .h ., Hq .t . : "that" instead of "who " 7 . Hq .p .2: "one" omitted, but later written in by Gd . 8 . Hq .st .1 : "discriminates" instead of "deeply feels" ; Gd .h ., Hq .t ., Hq .st.2 : "feels deeply" instead of "deeply feels" 9 . Hq .st .1 : "obtained" instead of "gained " 10 . Al other documents : "are" replaced by "is" 11 . Rm . : later Rm . inserted : "? on these senses" 12 . Hq .st .1, Gd .h ., Hq .st .2 : "deepset" instead of "deeply set"; Hq .p .2: "deepset", but changed back by Gd . into "deeply set"

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13been already13 recorded, according to the depth of the line . And it is according to the depth of these14 lines that one15 needs the thing that one once experienced . For instance taste16 for salt, sour or pepper are acquired tastes . And the sign of this acquirement17 is the deep line on the mind . Each line so produced wishes to live upon its impression. And the absence18 of that experience is like death to that linerg. Disagreeable flavours, such as21 fish or vinegar or cheese, become agreeable22 after the line is formed. 23Even more distasteful things in taste23 may become excessively24 agreeable once the line well25 engraved on the mind . The same rule is applicable to the26 notes of music . A certain combination of notes, or a certain arrangement, when once impressed on the mint!, may become very agreeable27. The more one hears the music 2$which once impressed our mind28 the more one wants to hear it . And one 29is never29 tired of it, unless i/3° nother 31line forms deeper31 . Then the first line may be neglected and becomes32 a dead line . It is for that33 reason that the music which34 belongs to35 certain people, whether evolved or not evolved36, is their ideal music. Therefore, it is not the music written outside37 it is the music written inside38 the mind 39which influences39 .

13 . Gd .h ., Hq .t. : reordered to "already been" 14 . Hq .p .2 : "those" ; Gd .h ., Hq .st .2: "the " 15 . Hq .st.1, Gd .h ., Hq .t. : "has" added 16 . Hq .st.1 : "the tastes"; Hq .p .2 : "the taste" ; Gd .h ., Hq .t . : "the liking " 17 . Hq .p .2, Gd .h ., Hq .t . : "acquisition" ("acquirement" is an established but rare English usage, indicating accomplishment) 18 . Gd .h ., Hq .t . : "lack" instead of "absence" 19 . Gd .h . : "mind" written first, then crossed out and "line" written instead 20 . Gd .h ., Hq .t . : "Unpleasant" instead of "Disagreeable" 21 . Hq .st .1, Gd .h ., Hq .t. : "that of" added 22 . Gd .h ., Hq .t. : "pleasant" instead of "agreeable" 23. Hq .st .1 : reordered to read, "Things even more distasteful" ; Hq .p .2 : "even more distasteful things" ; Gd .h . : ' irjs tastes even more unpalatable than these" ; Hq .t. : "tastes even more unpalatable than these " 24 . Hq .st .1 : "most" instead of "excessively" 25 . Hq .st.1 : "well" replaced by "is" ; Hq .p .2, Gd .h ., Hq .t . : "is well " 26 . Hq .st .1, Gd .h ., Hq .t. : "the" omitted 27. Gd .h ., Hq .t . : "to it" added 28. Hq .st .1 : rewritten to read, "which has once impressed one's mind" ; Gd .h ., Hq .t . : "which has once been impressed on our mind " 29 . Gd .h ., Hq .t . : "never becomes" instead of "is never" 30 . All other documents: "if" omitted 31 . Hq .st .1 : rewritten to read, "line forms more deeply"; Hq .p .2 : "line is formed deeper" ; Gd .h ., Hq .t . : "deeper line is formed" 32 . Gd .h ., Hq .t . : "become" 33 . Hq .st .1 : "this" rather than "that" 34 . Gd .h ., Hq .t . : "that" instead of "which" 35 . All other documents: "a" adde d 36 . Hq .st.1, Gd .h ., Hq .t. : "unevolved" instead of "not evolved" 37 . Gd .h ., Hq .t . : "without" instead of "outside" 38 . Ibid . : "within" instead of "inside"

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It46 is the reason why the41 composers resemble each other in their music, 44 for the lines that are impressed upon their hea rt42 43have been created by43 other lines". But45 as the first lines are inherited from other composers , 46in their music there is a resemblance46 . In this way , the music of eve ry people forms47 its own character. 48 The same law works in poet ry. One enjoys poet ry from one's former impressions . 49The poet ry which one reads, if it49 is not in harmony with its60 first impressions, one will not enjoy it so much. The more one reads a certain poet ry, the more one enjoys it, because of the deep impression on the mind . 53 From that51 we learn that not only 52the thing desirable52 but also undesirable may become 54a favo rite thing. But 55 even things that one would never 56 like to have, such as pain, illness, worry or death , if they are deeply impressed upon one's mind, one unconsciously longs to expe rience it57 again . It is very interesting to find that if a mnan 58 forms59 an opinion upon60 a certain thing or 6i upon a certain61 person, and after a ce rtain62 time there has been everything to disprove this60 opinion , TMstill this man will hold on64 his impression, and will not like to change his opinion because of these lines deeply impressed on hi s

39 . Hq .p .2 : "which has influence" instead of "which influences" ; Gd .h ., Hq .t . : "that has influence " 40 . All other documents : "This" instead of "It" 41 . Gd .h ., Hq .t. : "the" omitted 42 . Hq .st.1 : "mind" instead of "heart" ; Gd .h ., Hq .t. : "minds" 43 . Hq .st.1 : "have created" instead of "have been created by " 44 . Gd .h . : "what they heard", then corr . by Gd . to "what they have heard"; Hq .t . : "what they have heard " 45. Gd .h ., Hq .t. : "and" instead of "But", continuing the previous sentence 46. Gd .h ., Hq .t. : reordered and read, "there is a resemblance in their music" 47. Hq .p .2 : "has", but changed back by Gd . into "forms" 48. Gd .h ., Hq .t. : "previous" instead of "former " 49. Hq .st .1, Hq .p .2: rewritten to read, "If the poetrywhich one reads", but "If' omitted in "Hq .p .2 "; Gd .h ., Hq .t. : "If the poetry that one reads " 50. Hq .st .1, Hq .p .2: "one's" instead of "its" ; Gd .h ., Hq .t . : "the" instead of "its " 51 . Hq .st .1, Gd .h ., Hq .t. : "this " 52 . Hq .st .1 : "desirable things" instead of "the thing desirable" ; Hq .p .2 : "a thing desirable" ; Gd .h ., Hq .t . : "what is desirable" 53 . Hq .p .2: "an" added ; Gd .h ., Hq .t . : "what is" adde d 54 . Hq .st .1 : "favourite things" instead of "a favourite thing" 55 . Gd .h ., Hq .t . : "But" omitte d 56 . Ibid . : "on" instead of "upon " 57 . All other documents : "it" omitted 58 . Hq .st.1 : "one" instead of "a man " 59 . Gd .h ., Hq .t . : "has formed" instead of "forms" 60 . Gd .h . : "upon" crossed out and replaced with "about" ; Hq .t . : "about" 61 . Gd .h ., Hq .t . : "upon a certain" omitted 62 . Ibid . : "certain" omitted 63 . Hq .p .2 : "his" instead of "this" ; Gd .h ., Hq .t. : "that" instead of "this" 64 . Hq .st .1 : rewritten to read, "still he will hold to" ; Gd .h ., Hq .t . : "he will hold on to"

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mind.
How true65 what the mystic says, that the true ego of the66 man is his mind . 671 would further say that a68 man's world is his mind67 . 691, is still more amusing one finds this question69 that after having70 his life under the influence of these deep impressions of 71 his mind, man still boasts for what he calls his free will .

65 . Hq .st.1 : "it is" added ; Gd .h ., Hq .t . : "is" adde d 66 . Al other documents : "the" omitted 67. Gd .h ., Hq .t. : this sentence omitted 68. Hq .st .1 : "a" omitted 69. Hq .st .1, Hq .p .2 : "And still more amusing one finds this question" ; Gd .h . : rewritten to read, "And it is still more amusing to find" ; Hq .t . : "And it is still more amusing to find " 70 . Gd .h ., Hq .t . : "spending" instead of "having" 71 . Ibid . : "on" instead of "of"

175
A text in the handwriting of M .Ile Lefebvre, copied from her reporting of the simultaneous translation into French of the lectur e

Paris, le 19 Mai 1922 1 chez M .me Detrau x Vision Mentale Lecon 4 Tout ce qu'on exprime dans un art, musique, parole, peinture : expression du mind de la personne . Mais son choix, ses preferences, ses habitudes, tout ceci montre l'etat de son mind . Chaque chose qu'un homme dit ou fait, it montre les lignes nouvellement tracees dans son mind . Ce n'est pas exageration de dire que le visage d'un homme est le miroir de son coeur . Il semble que le mind s'exprime dans chaque atome du corps d'une personne, et puisque la tete predomine, ce qui montre le plus 1'etat de son mind est son expression . Il est difficile de donner une regle fixe pour lire cc langage qui s'exprime dans le visage, la forme et le mouvement . Deux chores peuvent aider l'homme a connaitre ce langage : Une observation aigue ayant en vue 1'etude de la nature humaine, et l'intuition developee . C'est une cle pour ce langage ; mais si vous lui demandez, it ne peut pas expliquer .

En etudiant les compositions des compositeurs differents, on arrive a connaitre leur vie, leur mind differents . Comme dans la science du son it y a un ton, et un ton au-dessus, de la meme facon dans la musique d'un certain compositeur it y a un sens qui va avec la musique . La personne qui ecoute seulement la musique n'entend que les sons, mais celui qui comprend, connait le mind de compositeur .
De meme la poesie est le chant du mind de celui qui le compose, car la poesie n'est pas seulement une poesie . Derriere elle it y a sa musique . La personne qui lit simplement les paroles, jouit de la poesie ; mais celui qui comprend le sens ,

Documents : U. = a neat, handwritten copy made by M .Ile Lefebvre from her reporting of a simultaneous translation into French of the lecture.

HI . = M .Ile Hulot's reporting of the simultaneous translaton into French of the lecture . Although it is an original reporting, and not a copy as is the text of M .Ile Lefebvre, it cannot be taken here as the basic text as it is too fragmentary . Rm . = a text in Walter Rummel's hwr ., copied from his own reporting of these words . Notes : 1 . Lf ., Rm . : the date, 19th May 1922, was written by M .Ile Lefebvre above the previous lecture on "La Vision Mentale" in her copybook . There are other instances where she did not repeat the date above a following lecture on the same subject given on the same day . The person who probably gave the simultaneous translation into French (Walter Rummel) and re-translated this reporting into English, also wrote "19th May 1922" above the lecture .

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comprend la musique et la pot sie . La personne qui se pose une question en voyant un certain movement, dans un visage, cette personne recoit une r6ponse de son intuition, et son intuition lui 2. Le Soufi, de cette facon, fait son passage 3 voyage dans le monde interieur .

------------------Words added after the lecture, perhaps answers to questions, not taken down by Lf . , but reported in English by Walter Rumme l

Often people play with the ideas, and by playing one impresses them on one's mind, and there is what they desire . And often they call what they do not really like 4(La mort et le bucheron)4. The more you contemplate on this subject, the more you will see it is an enormous field, and we say or do what we do not want . Alcool, opium ; it is not the thing that they want, and though they seek for it, all their logic, common sense tell that it is bad, but all the same, they look for it . We must not play with an idea that we disapprove, it is dangerous, because we set a line . How can we wipe out a line? It is as difficult or even more than to close a stream or a river . But one thing can help us, that is the fight with the self, and it is the fight with the line which the person thinks, "It is myself" ; it is not the person . It must be blocked up by what is contrary to it (as water is blocked by earth) . For instance, there is a deep 5 to enjoy flattery ; and that one can work against it by taking the habit of humility, till it becomes such a deep line . And the good habit will take the bad one as a river takes a pond . But to be cured, the proportion must be like 1/100 against 99/100 . The real self, according to metaphysics, is our soul, not our mind, nor body. But for a musician, whatever great the musician, if the piano is out of tune, what is to be done? The piano is not the musician, but he expresses himself through the piano .

A last example : There is a story in the Bible that Satan visited Jesus. And

2 . HI . : "explique la cause de cet effet" 3 . Lf . : two words illegible ; HI . : "dans son " 4 . Rm . : As just the name of the little story is mentioned and the story itself has not been reported, here follows the text as it appears in the lecture The Result that is Attained by the Sublime Knowledge", given in San Francisco, California, United States, on 26 February 1926 : "A story is taught in India, that a woodcutter used to say in his times of self-pity after having worked all day long : 'Oh, what a life, what a terrible life, having to work all day long in the open sun cutting the wood ; I wish I were dead .' And sometimes he used to say, 'Oh, death, why do you not come? I would rather die than live such a life .' And one day death got pity on him and appeared before him . And the moment he looked at the death, he was so frightened, that he began to beg him to leave him for some time in this world, that he would never invoke his name again, that he very much liked to live a few days more on earth . So it is with everyone . They call death when death is not present, but when death comes, then they are frightened . " 5. Rm . : this part of the sentence was missed .

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he went to the top of a mountain, and fasted for 40 days . What does it mean? This: that there is a material force one one side and a spiritual force on the other side .
If he leaves himself be pulled by the material force, he is far removed . . . . . . . . 5

What Christ made was the contrary : he went to the highest realization (top of mountain) .

Satan speaks to those who listen to him easily . Allegory which suggests one force which pulls down, and one force which pulls up .

178
A translation back into English of "Vision Mentale ", by Walter Rummel (see previous item)

19 May 1922

Insight 2 4th lesson 1
Everything one3 expresses in his art, painting4, words5 6music, is the reproduction of the7 mind. Not one that, but his choices his likes and dislikes, his habits, all show 10what is1 ° the state of his mind . Everything man says or does shows these11 lines newly12 traced on his mind. There is no exaggeration in the saying

Documents: Rm . = a handwritten translation back into English by Walter Rummel of a French reporting by M .Ile Lefebvre of a simultaneous translation of the lecture "Vision Mentale", given in Paris on 19 May 1922. Hq .p . = a preparation for the "Hq .t ." and "Hq .st .", made from "Rm ." Hq .t . = a typescript made from "Rm ." at Headquarters, Geneva. Gd .h . = an edited hwr . version by Gd . made from "Hq .t." in preparation for the "Hq .st ." Hq .st . = a stencilled copy, made from "Gd .h ." at Headquarters, Geneva. Notes : 1 . Hq .p . : later Gd . added "Series II . Gatha . Number 2", and omitted "4th lesson" . Then "2" was replaced by Gd . with "4", and "Revised" written underneath ; Hq .t ., Hq .st. : added "Series II . Gatha . Number 4", followed by the Invocation . Omitted "4th lesson" ; Gd .h . : added "Series Il . Gatha . Number 4 .", and omitted '4th lesson" 2. Hq .p ., Gd .h ., Hq .st. : "Kashf" added before "Insight" ; Hq .t . : "Kashf" added after "Insight " 3. Gd .h ., Hq .st. : "a man" instead of "one"; Hq .t . : Sk . wrote "a man" above "one" 4. Gd .h ., Hq .st. : "painting" omitted 5. Hq .p ., Hq .t. : "words" changed into "verse" ; Gd .h ., Hq .st. : "his poetry" instead of "words" ; Hq .t . : later Sk . wrote "his poetry" in parentheses above "verse" 6. Gd .h ., Hq .st. : "or his" added ; Hq .t . : later Sk . wrote "or his" in parentheses before "music" 7. Gd .h ., Hq .st. : "his" instead of "the" ; Hq .t . : Sk . later changed "the" into "his " 8. Gd .h . : "only" moved to after "that", then restored to "only that" ; 9. Gd .h ., Hq .st. : "preferences" instead of "choice" ; Hq .t . : Sk . later wrote "preferences" above "choice" 10 . Gd .h ., Hq .st. : "what is" omitted ; Hq .t . : "what is" later crossed out by Sk . 11 . All other documents : "the" instead of "these" 12 . Hq .p ., Hq .t. : "already" instead of "newly" ; Gd .h ., Hq .st. : "newly" omitted ; Hq .t . : later Sk . put "already" in parentheses

Hq . : "he" omitte d 34 ..t. and the following words put in quotation marks ("man's heart" ) 14 . the one who understands the sense. Hq .h .. It seems as if the mind 14begins to speak14 through every particle of the body . But if you ask him. Hq . Hq . : later Sk. Gd . : rewritten to read. : rewritten to read. : "verse" instead of "verses " 37 .h . Gd . Hq .15 Since the head is the more16 predominant factor. form or movements . Hq .st . their life and state of mind?28 As in the science of sound there is a 29 tone and an 29 overtone. changed "a" and "an" into "the " 30 . 17the expression of man17 tells 18 most about the condition of his mind. changed "expression of man" into "man's expression" 18. Ibid . changed "verse" into "poetry" 35 . Hq .t.st. : these two sentences have been omitte d 25. for the poetry is not only a35 poetry. : later Sk ..h . he cannot express it. he knows the mind of the composer. : "upon" instead of "on" ... Ibid .t . Hq .t ..st . Hq . 24Then one begins to have a sort of key to this language .st. Hq .. All other documents: "can" instead of "may" 22.h . Gd . No doubt it is difficult to give a certain rule of19 reading this language expressed in20 the face.t . : "which stands" put by Sk . Gd . Gd .. it has its music behind. Hq .h .h .. Ibid . : later Sk .h . The one who only reads the verses. then restored to "in" 21 . enjoys the music of this poetry.. One who asks a question to33 himself on39 hearing a certain word. : "a" and "an" both changed into "the". : "for" instead of "of" . Hq . : "more" omitted . Gd . Hq . Hq . Gd .st. and" added 16 . : "the" adde d 19. Gd ..h . changed "the study" into "in the study of" 24. "he who can understand" 38 . "From the compositions of different composers" 26. : "which stands" omitted . : later Sk . on40 13 . But 37the one who comprehends37 the sense in it. Gd . : a full stop instead of a question mar k 29 . Hq . Gd . All other documents : "the" added 32 .st. : "one" added 23. : "that" omitted. Gd ..h . keen observation 23to study23 human nature. Gd . Ibid . Hq .p .h ...st. : "in" changed into "by". Gd .24 25From different compositions..st. Hq . : "a" omitted 36 . : "verse" changed into "poetry" .st. : later Sk.st.st.h . put "begins to" in parenthese s 15 . So the verse34 is the soul of the poet.h . Hq . : ".st . Gd .st .h . Hq . : "speaks" instead of "begins to speak" .h . : later Sk . put "more" in parentheses 17 . Hq . Gd . changed "of" into "for " 20. But two things may21 help22 to understand it.. Hq .t.t . Hq . : later Sk . he 33 only enjoys the music. of the 6 composers25 who27 can imagine their character. Ibid .t .179 that 13 man's face is the mirror of his heart 13 .st . Hq .h .st. Hq . : "man's expression" . Hq . : "the" omitted 27 . so in the music of a certain composer there is a 33 sense 30which stands30 together with31 music.h . The32 one who hears the notes. Hq .h .st . and developed intuition . : "The" omitted 33 . he33 only enjoys the poetry.. Gd . : "in the study of" instead of "to study" . All other documents : "one" instead of "who" 28 .t . All other documents : "of" instead of "to " 39 . Gd . in parentheses 31 .

st .st . : "outward" omitted .st . Hq . in "Hq .. : "or " instead of "on ". must receive an answer from his intuition telling him the cause of this effect which42 manifests outward43. Gd .st . Gd . changed " on" into "or" 41 .hwr." 45. : "of" instead of "in a" 42. Gd . : "the" instead of "his " 46. : "manner " instead of "way". Hq . In this way44 the Sufi makes his45 way for his journey in the46 inner world.h . : "that " instead of "which" 43." changed back by Sk .h . Hq . into "the" . but "way" restored in Sk. Ibid .st.st . but in " Hq . h . : later Sk .. on 40 observing a certain expression 41 in a41 face. Hq .. h . Hq .t.180 seeing a certain movement.st . Hq . 40. p . : "outwardly " 44. Hq .. Gd.t. Ibid . Hq . : "his" instead of "the "..

added "II . Ibid . added "II . No original reporting has been found in the archives . in which appear most of the changes and alterations made in "Hq . = an old stencilled copy.st.p .".2: afterwards Gd . : "somebody" instead of "some" 14 .1 : afterwards Gd . Hq . Number -6. it must have been given in Paris. : added "Series II . Ibid .h . but even insults.st .st .h . = a typescript made at Headquarters. : added "Series II Gatha Number 3". "it cannot be repeated to him too often" 7 . : rewritten to read.st. Ibid . Ibid . with a few alterations and one sentence added . 4If a phrase of music 5 a person takes to like4.st. : "they have made" instead of "it made " 12 .5 . Notes : 1 . : added "Series II . : added "Insight" after "Kashf . made from "Gd . Kashf 3 Every habit makes a line in man's mind. 10 .t . If one enjoys8 a certain dish. : "someone" instead of "man" 6 . Geneva. Ibid . made from an earlier document which is not in the archives . it gives the line sensitiveness. : "anyone" instead of "one " 8 . Ibid . followed by the Invocation . then changed into "11 . = an extensively edited preparation of the text of Gd .t . Hq . She in time gets9 a craving for it .p . Ibid . and the continuation of that habit wakens that line from sleep. Although no date has been given for this lecture. Gd .. : "to" instead of "and " 13.st. : "likes" instead of "enjoys " 9 . Hq .p .".'s hwr. Ibid . : "does man enjoy" moved to after "praise or flattery" 11 . which is the feeling of life. Hq . 5. followed by the Invocation 3 . identical in wording to "Hq . he will try and12 tease others or offend some13 in order to receive 14insult . : "an" added ." 5 .2 = another copy in Gd . Hq . Hq .h . made at Headquarters. : rewritten to read. Geneva. Hq .. " Hq . and in time man indulges in his habit .181 A copy in the handwriting of Sherifa Goodenough. for the "Hq . Gatha . Number 3. : added "Insight" before "Kashf" 4 .p .3". "If a person takes a liking to a certain phrase of music. 2 . Gd . bits repetition is never too much for him6 . Hq .. Not only 10does man enjoyl0 praise or flattery. Ibid . 18 or 20 May 1922 .h . Hq . in other words. Gd . Gatha . Ibid . He may no t Documents: Gd . Hq ." and therefore not mentioned in the notes after note 3 .st .p . its every repetition gives him a renewed joy . : "in time he has" instead of "he in time gets" 10 . When man 7 enjoys a certain poetry.h ." in her hwr .1 = a copied and somewhat revised text in Sherifa Goodenough's handwriting . on 17 . ".1 ". if 11it made11 a deep line on his mind ." .

2: "that" added 34. and 22finds out22 what has prompted the word to come out. it takes 30 a great portion of the31 mind to be rubbed out 32in destroying32 one line. Therefore the work of the mystic is to be able to read the language of the mind . he forms a habit 16to go and seek16 the same rock every day . Naturally the mystic becomes tolerant of every sort of dealings' 3he receives from others.st . Ibid .2: "an" adde d 36. has its source in the24 deep impression .h . : "it" adde d 16. Gd . No impression is such that 26cannot be erased27 . One process is to renew this line by putting in some other colour. thoughtful or thoughtless.. As the girl20 at the telegraph office reads letters from the ticks. : "of going and seeking" instead of "to go and seek " 17. 28Two processes the mystics have28 in dealing with these lines . He also understands 23by knowing this theory23 that every kind of longing and craving in life.st . but the cause which is at the back of it .p . : "behind" instead of "at the back of" 22 .. then crossed out . so the Sufi gets 21 at the back of 21 every word spoken to him. Gd . Ibid . when the line is deep. and yet he will revel in it . By knowing this root of the disease he easily is25 able to find out its cure . speech and action . : "of others with him" instead of "he receives from others" 35. a business man explains things in 18terms of pounds and shillings. : "it" adde d 27 . "The mystics have two processes" 29 . : rewritten to read. as he sees not only the dealing as it appears. If a person becomes accustomed to sit on a certain rock in a garden. When talking. 17A certain spot in nature if one fancies17 he longs to see it every day .h . Gd . Hq . Hq .2 : "it" added. Gd . : "clerk" instead of "girl " 21 .h ." "the rubbing out of" added 31 . By reading the human mind a mystic gets 35insight into human nature and to him the life of human beings begins to appear as a mechanism working . Gd . Hq . good or bad. : "is" moved to after "he" 26 .h . : "to destroy" instead of "in destroying" 33.p .p.h .. He therefore reads the lines which are behind man's thought. : "discovers" instead of "finds out " 23 .. The36 mystic learns from 15. : "the" omitte d 25 . Hq .p . but often. and therefore changing one impression into another impression . and19 an architect in the terms of his compass and tools . Ibid .p . Ibid . Ibid .st . Hq . Ibid . Ibid ..st. No doubt this needs a 29 great knowledge of mental chemistry . Hq .st. Hq .h . Ibid .st . Hq . Hq . Hq . Gd . : "by knowing this theory" omitted 24 .182 outwardly seem to enjoy15. it depends upon the depth of the line . Hq .2 : "the" adde d 19 . Gd . : "and" omitted 20 ..st .. "if someone has a liking for the scenery of a certain place" 18.2: added ". Another way that the mystic takes is to rub out the line from the surface. Hq . Hq . Every person has his own language and that language is made of the words which come from the deeply engraved line of his mind . Ibid . : reordered to read. cold or warm. only the lines of some impressions become very deep and difficult to be erased " 28 .2: "the" omitte d 32. Ibid .p.2. Of course. : "a" omitted 30 .h . The deeper the line the more one lives in it .p . Hq . : "The" changed to "A" .

h .. It is not only 37what man gives takes but also what one takes gives37 . then restored to "in time" .st.st . Hq . : rewritten to read. it is for the moment. : rewritten to read.183 this that life is give and take .p . Gd . for life is a balance40.st .h . but also one gives what one receives " 38 .p .p . "that one receives what one gives.p .st . the joy or pain of one outweighs that of another" 39 . Hq . 37 . Hq . "for life is a balance" . Hq . Hq .. : omitted. and without balance there is no existence possible .2 : "in the end". "the gain or loss.2: "outweighed" instead of "outweigh" . Hq . he realises that life is a balance. and if 38men outweigh one another in their gain or loss or joy or pain38. Gd . In this way the mystic begins to see the balance of life. Hq . : "in time " 40 ... but 39 in time39 it all sums up in a balance. Hq .

1 : "the" added afterwards .hwr.1 = a stencilled copy made from "Sk . given between 16th and 20th May 1922 .1 : "comes" instead of "becomes " 11 .t . Hq . probably compiled and re-translated from French into English by Sherifa Goodenough . : "Kashf" added after "Insight " 4 . just a text copied by Sk . Ibid . And while the blood is running it is productive of outshoots? of that deep-set line .t .t . identical in wording to "Hq . This short text does not seem to have been given by Pir-o-Murshid Inayat Khan as a lecture .st . Geneva. Hq . keeping it alive . from several reportings of the simultaneous translations into French on "Insight". Ibid . Hq . Number 2. but12 this congestion can be broken by some outer influence . 2 . Number 1". 11there are no outshoots7 .st .t . Hq . : "offshoots" instead of "outshoots" 8 .1. Geneva . : "the" added 6 . Hq .st . Hq . : "neutral". 1" at Headqua rt ers . followed by the Invocation 3 . Gatha . = a typescript made from "Hq .2 = a stencilled copy made from "Hq . from what could be a retranslation into English by Gd ." at Headquarters.1 : added "Series II ..1. and was corr .hwr .hwr . : "through which" instead of "where " 7 . then Gd . And when that13 congested line is touched by a n Documents: Sk .t . where6 the blood runs through." and therefore not mentioned in the notes after note 3 . Gatha.t . : "are" instead of "arrive" 9 . 2 : "Kashf" added before "Insight" . The Invocation follows ." at Headquarters.st . There exists no reporting. Hq . Hq . : rewritten to read. There arrive8 moments when 9there becomes10 a kind of congestion in a certain line9 where the blood is not running.t . Hq . : "and" added 12.184 A copy in Sakina Furnee's handwriting.t . Hq.st . made from an early handwritten text o f unknown origin which is not in the archives .2: added "Series II .".st .st . Ibid . ' Insight 3 The Reproduction of the Mental 4 Recor d Every line which is deeply engraved on the surface of 5 mind may be likened to a vein. "a kind of congestion comes in a line" 10. : "the" instead of "that" . and/or from answers to questions after these lectures . : "but" omitte d 13. Sk .st .st . Hq . Hq . replaced "2" with "I" and wrote underneath this number: "revised". which must have been a misreading for "mental". by Gd . made from an earlier handwritten text. = a copy in Sakina Furnee's handwriting.t . Hq .t. into "mental " 5 . Geneva . Hq . Notes: 1 . Hq . Hq . no date.

: "the" instead of "these" 19 .t.t. : "intelligible" instead of "comprehensible" 21 .t . : "particular" omitted 16 . : "phenomenon " 30 .1.t. that in one's mind there is the source of happiness and unhappiness.1 : "one" added 39 .st. Hq . Hq . Hq .st . Hq . Ibid . : "the" instead of "a" 23. Hq . : "that it" instead of "which " 31 .1. Ibid .185 outer influence 14which is14 related to that particular15 line then 16again it sets the blood running through and outshoot rising16 . : "as the" instead of "in the form of an" . the joys of the past. : "which is" omitted 15 . 33 . : "warm" instead of "warmly" 22. Hq . Hq . and yet the blood is there. Hq . but reinserted by Gd .t . : "exactly" added after "give" and omitted after "sensation" 26. Hq .st .st . : rewritten to read. Then one would 31not blame one's35 misfortune36. then reinserted 29 .1 : "the mystery of" first omitted. Ibid . : "formerly" instead of "before " 28 . Ibid . the more one learns to understand that there is a world in one's self. : "more" added 43. : "does" instead of "would " 35 .expressing themselves in thoughts . Ibid . can be brought to life after ages.t . Hq .1. Ibid . Ibid . A physician would not 14 . it awaits a22 moment 23to waken it23 . the source of light and darkness.t . : "would" omitted 38 .st . Hq . Hq . Hq .st.st. The more one knows 28the mystery this phenomena29.t . as one note of music can be fully audible at one19 time. : "joyful" instead of "joyous" 42 .t .1. Ibid . because he knows then44 the cause of every thought and action and he sees it all 45in the form of an45 effect of a certain cause .t . and which20 can be awakened either mechanical or voluntarily31 if only32 one knew dhow one must do it . : "toward" instead of "to" 44. he 40 would become 40 more tolerant. nor would37 38complain against39 his fellowman. "this sets the blood running again and offshoots arising" 17 . the source of health and illness. : "and" instead of "which " 25. the life is there. : "a" added 18 .t .st. Hq . and it is the warmth of interest that keeps the blood running in that particular line . Ibid . Hq . still if they are not kept warmly21 by one's interest they become congested and thus paralysed. : "then" omitted 45. : "at will" instead of "voluntarily" 32 . : "how to do it" instead of "how one must do it" 34 .t. so one line of offshoots can be comprehensible20 at one19 time. Hq .st. which24 could give25 the same sensation exactly as26 one had of28 experienced before27 . : "a" instead of "one " 20 . Ibid . : "his" instead of "one's" 36 .t. Ibid . the fears of the past. Ibid . The sorrows of the past.1. Hq . Ibid .1 : "only" omitted. Hq . Hq .t . Hq . Hq . more joyous 41 and 42 loving t043 his neighbour. Ibid . It is just like17 waking or sleeping state of thesel8 lines .1. : "illfortune" instead of "misfortune" 37 . : "to awaken" instead of "to waken it" 24. There may be other lines where the blood is alive also. Ibid .1 : "in the form of the" . : "that" instead of "as " 27. Hq . : "of" instead of "against " 40 .st . Hq . : "becomes" instead of "would become" 41 . Hq .

for he knows 48where it comes from48 . The49 psychology 50of mind50 is the higher alchemy and one cannot51 only52 study it 53and not practise it 53. its 54 practice and study both55 must be56 together which open the door 57for every soul to . "to happiness for every soul" . : "its" omitted 55.t .186 4take a revenge against46 a patient in the asylum. : "must not" instead of "cannot" 52 . Ibid .t. even if he47 hit him .1. Hq .t. : "without practising it" instead of "and not practise it" 54. Hq . : the patient" instead of "he " 48 . Hq .l : "the revenge on.t .t . Ibid . Hq .1. : "of mind" omitte d 51 . : "the cause" instead of "where it comes from" 49 . Ibid . Hq . Ibid . : "go" instead of "be " 57. : reordered to read. Ibid . Ibid . : "The" omitte d 50 . Hq . : "revenge himself on" instead of "take a revenge against " 47 . : "only" moved to after "study it " 53. Hq .st . Hq . Ibid . happiness57 46 . : "both" omitted 56.st .st. "take" was apparently skipped .

Sakina Furnbe completed some of the sentences . intuition is found to a pronounced degree) . Sk . Later. cheval" (horse ) after "cat " 14 . Sk . : "sauter haut " (jump high) 10 . : "is the" adde d 11 . Sk . : "dans les choses vivantes " ( in living things ) 12 . : ". Lf . Lf .me Frankouska". 6Knowledge that animals have of arriving? danger. like cat13 or dog. a tendency .Ile Lefebvre of the same translation . Sk. : "Naturellement . qui est la note final de la creation. In him intuition can be pronounced15 . = French reporting in the handwriting of M . Lf . U . Sk . HI . Ibid .187 A handwritten copy made by "Sadaruny" (or " Sadarang "). HI . most important . taken down in telegraphic style. a rough translation by the compiler is given in parentheses . : " la creation inferieure " (the lower creation) 4 . the tendency of 8 fish to swim. 1 . intuition se trouve dune fagon prononcbe " ( Naturally. and express their intuition outwardly only when those who surround them can understand ... a mureed in Paris at whose home the lecture was give n 2 . Domestic animals. Intuition also shows the goodness of character . Lf . a handwritten copy in ink of a reporting of the lecture. Lf . the finish of creation . This all. Intuition 2A faculty which is most developed in man. and the name "M . Documents : Sy . Sk . the desire of the tiger to jump9 . signed by "Sadaruny" (or "Sadarang"). 15Man is the being. these changes are indicated by "Sk . has the date . 4'5Shows its beginning in lower beings5. probably from her own longhand repo rt ing . but principal. : in the upper left -hand corner . : "Intuition is" adde d 3 .10 beginning of intuition 11in life11 . in man . : "the" added 9. given here to fill out the fragmentary reporting.Ile Hulot of the simultaneously given. "22 Mai 1922 ". making nests or holes for themselves. Lf. who is the final note of the creation . = a reporting in French in the handwriting of M . cleansing themselves. : "6viter" ( to avoid) 8. an impression. Ibid . probably an English mureed. sentence by sentence translation . otherwise unknown . Lf . but also found in 3inferior beings3." in the notes . might not be clear to speakers of English. Intuition is not only a feeling. chez I'homme . know beforehand what is going to happen be14. : "It" added 5 . Notes: Where the French. : " L'intuition se trouve dans la creation inferieure " ( Intuition is found in the lower creation ) 6. : "dans le langage de cette personne " (in the language of that person) 13 . U . : "It is the" added 7. HI . Not an ordinary one. under the form of instinct . it is like the lips of God which speak to every person 12in its own language12. : "be" crossed ou t 15 .

: "Pour garder I'equilibre dans la vie. les races . : "Les nations. . Lf. ) 35. . . 32Not only a simple life in household. Meaning by that. Intuition is the Featest bliss. 26'27Realize at the same time28 there is something to be found in natural life that cannot be found in the artificial life27 . HI . : "ceci ne sert A rien" (it serves no purpose ) 31 . It is so rare to be found. : "It teaches us that" instead of "Teaches us" 30. The nearness to nature. Sk . a hindrance22 . . it ne faut jamais perdre contact avec Dieu. Ibid . it y a quelque chose dans la vie naturelle qui ne peut jamais etre remplacee" ( . : "is" adde d 24 . : "It is" added 25 . . : "Elle arrive. it is heavenly. in civilisation . 23not desirable at all. . loving. Sk . however much we learn and study. it is necessary never to lose contact with God. ." (Intuition cannot be taught. HI . HI . the reason is that in this civilization21 man lives a more artificial life than the savages . Lf. Lf. in reality. . ) 22 . . .. : "that" adde d 29.188 because16 the intuitive are good. to a greater or lesser degree. Lf . to be intuitive means to be near the savage . nothing teaches it . . kind. : "And to" added 27 . intuition is the heritage of human beings) 19 . . . . there is something in the natural life which can never be replaced ) 28. 29Teaches us29. 30we cannot touch the 31(1)? inner31 wisdom30.) . HI . : "L'intuition ne peut pas titre enseignee. Sk . unless we live a simple life . : underlined letters indicate to read this as "finer " 32. 21 Only. Sy ." (It comes. There is always a fight between cleverness and simplicity . but away from nature and simplicity of life. en realite. Lf. : "par leur nature meme" (in their own nature ) 18 . Because it is not earthly . . 19Races who advanced and passed must show a greater development of the faculty of intuition20 ." 20. : "C'est le manque de cette simplicite de vie qui est un obstacle pour les races plus civilisees" (It is the lack of this simplicity which is an obstacle for the more civilised races) 23 .et ne jamais perdre de vue que mgme si on arrive a un certain reconfort dans la vie artificielle. HI . who is in each person ) 26 . an intelligent person and at the same time simple . : " . 351t descends35 like a message from God . : "Seulement. apparently indicating that it should read "finer" . : "Pas seulement clans la vie materielle. Lf . : "Mais. : "que les autres" (than the others) 21 . It comes 16 . Ibid . 18'ro be intuitive is a human inheritance18 . No one can be taught or nothing can be learned about intuition34 . . Ibid .and never to lose sight that even if one arrives at a certain relief in the artificial life. Tien ne I'enseigne . it is therefore a reward 33 . Some say that some savage tribes show a great facility of intuition . : " .. : adds "par necessite" (of necessity ) 17 . mais dans la vie mime" (Not just in the material life. 4Teaches us also that however man progresses in life. . en proportion plus ou moins grande. . Lf . gentle 1 7. but in life itself) . and simplicity of life permit the savage to be intuitive. Ibid . mais clans la vie meme" (Not just in life's business. . but simplicity of nature32 . HI . . who seems to have received this gift as a reward ) 34. Lf . : one "n" in "inner" was crossed out. qui est clans chaque personne" (To keep balance in life. qui semble avoir recu ce don comme une recompense" ( . Sk.. Lf . Such a person to be found in the world is a compliment to herself or himself . Lf.personne bonne. therefore it is found with 33the righteous. . 22Lack of this keeps us back.good person." (Only. : "Non seulement dans les aff aires de la vie. . 2 25Necessary therefore to keep the balance in life. but in life itself) 33. ('intuition est I'heritage des humains" (But. dans la civilisation . keep in touch with God within25 . . .

even for those who consider it as coming from themselves. Sk . Ibid . their own ego) 51 . It comes to the sensitive . touche Dieu" (The one who has intuition. 48'49A11 such forms there's just one that comes49. so to speak. Sk . The word man comes from Sanscrit mana. Intuition is the evidence of evidenee mind . clings to eternal life .: "a" added 38 . : "selon la vie de la personne" (according to the life of the person) 56. Intuition 42in every (one)42 is like water . 46 obscured by pessimism. contemplative workw is useless . intuition so to speak is a quality of loving41 . person . an impression. Sk . is life . Lf . HI . touches God ) 48 . : "dans le coeur froid I'eau est gelee" (in the cold heart the water is frozen ) 44 . HI . : "Ie sang. 36inspiration. : "dans n'importe quel coeur" (in whichever heart) . 51 whatever form. la meditation au point de vue contemplatif. Sk . Many call intuition an angel. HI . even if she cannot see God. a spirit. gone over and reconstructed later by Lf . Lf . : "celle qui eprouve de la sympathie pour les autres" (one who shows sympathy for others) 39 . Ibid . (elle est une personne). Lf . un seul vient" (But under all these forms. A sensitive person is 38 of necessity sympathetic38. Congestion10 cause of every pain . qui doit couler. : "his" adde d 40 . 37vision. Beginning of intuition10 beginning of real life on earth. Sk . 55according to the state of the man55 . : "an" added 37 . : "shows" substituted for comma . HI . : "In" adde d 49 ." (work. (added passages in parentheses) : "Pour ceux qui la voient comme une personne. a dream. intuition is a sign of a healthy mind . Lf . the absence of it. : "is" adde d 41 . Doubt is like rust to intuition . and chiefly doubt . One who clings to the ropes of intuition. which ought to flow. loving. therefore 44'8running of 8blood 40 congested" . was ?50 Intuition. m€me si elle ne peut pas voir Dieu. Without intuition. : "Mais sous toutes ces formes. only one comes) 50 .54 larger. meaning mind .. artificiality and spite which keep intuition away . good person may not have intuition if he has fear. intuition is to them the lantern52 that lights the path . Those who tread the spiritual path. Intuition does not depend on age to develop .. However. meme pour ceux qui la considerent comme (venant d'eux memes). 47A person with intuition can at least touch God. : "le travail.189 like a warning. HI . : "Qui a l'intuition. that comes to tell something. Optimism stimulates intuition . Lf. Therefore. It is something more than life . Lf. nor does it remain in the same state throughout life . : "it is" adde d 47 . : "in" adde d 52. 53 study. 37kind. 40 also open to God . it can become lesser. if he cannot see God47 . Self-confidence is 45the fruit of intuition45 . Even.56 illness of mind . Lf . : a difficult passage. : "dans le coeur" (in the heart ) 43 . bitterness. leur propre ego" (For those who see it as a person. it is a person. The one who has39 heart open to his fellowman. The physician tell s 36 . Lf. 43Coldness keeps it frozen43. Lf . : "or" substituted for comm a 55. Ibid . confusion. It is insincerity. Sk . Sk . meditation from the contemplative point of view) 54. est en btat de congestion" (the blood. : "lantern magique" 53. Lf . The one who has sympathy has the doors of his heart open to his fellowman . : "la nourriture pour ('intuition" (nourishment for intuition) 46 . is in a state of congestion) 45 . 37revelation . : "ceux qui savent aimer" (those who know how to love) 42 ..

perhaps as an alternative reading. Lf . . not sensitive and harmonious. : "normal health" written underneath. Lf .. : "he" adde d 58 . if a person is not sympathetic. 59Mind is59 the real health .57 is not normally healthy. . . . 57 . The metaphysician thinks : with all things. The outcome of this health is intuition . both French reportings use the English word "mind". as there is no exact equivalent in French . .190 us that when the blood circulation is constant it indicates health . HI . : "C'est la sante du mind qui est . Ibid . later crossed out by Sk . he is his mind. : "sante morale" (moral health ) 59 . As man is not his body. 58normal health58 . Sy." (It is the health of mind which is .) .

and is therefore used to fill out the English in the notes (with a rough translation by the compiler in parentheses) . showing the same sequence as "Sy . Ibid . seems far from his style of speaking . . Ibid . We who follow our religion are8 to follow all religions . In M. Our religion teaches us 5tolerance and respect for all . HI . Ibid . : "notre" (our) in place of "the" 11 . Our religion is not a human enterprise.. 2 . Although the contents are similar to ideas Pir-o-Murshid expressed elsewhere. Our religion is the religion of the future . Our religion leaves us free to belong to any church. no earth can separate us from our God . Ibid . usually the audience still consisted of mureeds only . . Fraternity of a115. dogmas or belief4 . Ibid . : added "Notre religion est" 7 . rather abrupt and often grammatically incomplete. Notes : 1 . made from her own very fragmentary reporting . a French mureed living in Paris. The religion of all is our religion. : added "divin" . Ibid . : omitted "tolerance and respect for all" and "fraternite pour tous" (brotherhood for all) instead of "Fraternity of all" 6 . belief." (note 21) shows that this lecture probably was an address given by Pir-o-Murshid at the Sunday Universal Worship . It is most likely that the date was 22 May 1922 . "ne veut pas forcer les croyances des autres" (does not wish to force the beliefs of others) 5 . : instead of "stands far . : added "Par consequent" (Therefore ) 10 . it is the divine message . Our God is our self. 12By recognising His servants. but also God in us. Our God is the10 most intimate being . one year after the first Universal Worship was held. It must3 be remembered that our religion 4stands far removed from forcing any doctrine. At that time.. = a fair copy in ink in the handwriting of "Sadaruny" or "Sadarang". probably an English mureed. Our religion is the religion of all2. in our hearts. : adding "toujours" (always) 4 . We have listened to His voice11 coming from the mouth of His servants . and the sentence continues 3 .Ile Hulot's copybook this follows immediately after the lecture "Intuition" of 22 May 1922 . and especially the unfinished sentence at the end of "HI.Ile Hulot. Our religion is the religion of the day. 9Our God is not limited to a certain church or scripture . : added " et la tune" 8 .19 1 In the handwriting of "Sadaruny" (or "Sadarang"). = a reporting by M . Our Master is God Himself. copied from her own fragmentary reportin g Our religion . 6As old as the sun7 and as new as the sun-rise. : "et" (and) instead of full stop. sentence-by-sentence French translation of the lecture. Ibid . : "notre devoir est" (our duty is) instead of "are" 9 . Our God is not only God in heaven. of the simultaneous. w e Documents: Sy . HI . The contents of the lecture. that we are attached . no air. Ibid . Ibid ." This reporting is somewhat more complete in the earlier parts. the language.or belief". No water.

: instead of "By recognizing . Sy . It belongs to the human race . . Ibid . : "un" (an) instead of "the" 14 . Ibid . then crossed out and "out" written abov e 15. Ibid . Whole18 object is to unite all religions 19into natural religion19 . . Sofia. et ce qui peut produire une separation dans les religions" (that which can produce a separation in the religions) instead of "Anything that separates a religion " 21 . . : "enseignement" (teaching) instead of "doctrines " 17. taking the path . recognise God Himself12 Our moral is one moral : to follow the sense of beauty in all its aspects. : "Nous laissons chacun etudier lui-meme" (We let each one study for himself) 18. : "at" written first. it is only ourselves that are doing it .192 . 12 . The name of our religion is no name . 17We leave it to each person17 . Ibid . We do not give any definite doctrines16 about the hereafter . HI . . : "Notre seul" (Our only) instead of "Whole " 19.it so" : "mais seulement ce qu'il y a derriere cette action" (but only what is behind that action ) 16. 15we regard only the attitude which makes it so15 . Ibid . Each person who tries to approach human fraternity is our brother . 20Anything that 21parates a religion20 is against our object . . . . God Himself" : "Et par consequent dans le visage du serviteur nous avons reconnu le visage de notre maitre" (And therefore in the face of the servant we have recognized the face of our Master ) 13. Our weighing sin or virtue. Ibid . and if we do not call ourselves something." (And I want to tell you that you are not only mureeds. from the seen to the unseen. : ". Only the world will not let us without a name. with the13 open heart . Persian or Greek origin . right or wrong. : "dans une seule" (in only one) instead of "into natural religion " 20. Ibid . . our spiritual development is a proof of hereafter . prenant le sentier . : instead of "we regard . Wisdom does not belong to any particular race . the world will call us something . : "Et je veux vous dire que vous n'etes pas seulement des mureeds. We do not point et14 out any action as right or wrong .) . Ibid .

1 : rewritten to read . text of "Gd ." and the title omi tt ed . into "Etekad.h .st . 1.h . Rasm u Ravaj . then changed by Gd .t . then changed into "The horse was conspicuous in Greek a rt" 6 . "NAKSHI BANDI . Hq .t . later replaced with "Etekad. 2 . Gatha .t. and their comments on the change s Notes : 1 .". Hq . added .2 : " as also among the ancient Persians". Number 4". followed by the Invocation . copied from an original reporting and edited by her . 6so was it among the Persians of old times6.Sk . in hwr . Hq .1 : later Gd .st .h .1 = a stencilled copy. Hq . "Series II .st ." . Gd .h. and meant as a preparation for "Hq . based on "Gd .st .1" at Headquarters. Rasm u Ravaj" .". Rasm u Ravaj . Gd .4 . Hq . The Horse-shoe The horse 4has been considered as lucky animal in all ages.. SUPERSTITIONS. Although the lecture bears no date . Hq . Gd . Documents : Gd . followed by the Invocation 3 .l" and later versions. Geneva Hq .". : "has been considered a lucky animal in all ages . 1 : "has in all ages been held to be a lucky animal " 5 .st. " Series II . Gd . " Series II . wrote " Nakshi Bandi" above . GATHA." 4 .t .1 = a text in Sherifa Goodenough's handwriting..". CUSTOMS and BELIEFS .st .h . the similarity of the documents with those of othe r lectures from Spring 1922.h .1 : Gd .4 for the horse represents energy.h .'s handwriting.st . make it likely that it was given in Paris between 15th and 23rd May 1922.h . Gd . " as also in the art of the ancient Persians ". added "11 . RASM u RAVAJ .2 : Gd .193 A copied and edited text in the handwriting of Sherifa Goodenough . and the title omitted . 5Among the Greeks the horse was the prominent feature of their art5 . Hq . Geneva Gd . strength. Hq . : added . made from the corr .st . "SUPERSTITIONS. then replaced this later with "Etekad. 1 : added . RASM u RAVAJ . = a typescript made on the base of "Gd . CUSTOMS and BELIEFS . : added . into "The Horseshoe ". SYMBOLOGY . " Nakshi Bandi . into "as also in the a rt of the ancient Persians" . It is not known who reported the lecture and it has not been found in the archives . GATHA.2 = another text in Gd . = a comparison made in later years by Sirdar van Tuyil and Sakina between the text of "Hq . of which the text goes back again to "Gd . later changed by Sk . later changed back by Sk.1 " Sr .h . Number 4 . as well as several other indications.2 : "The horse was a conspicuous feature in Greek a rt". Number 4 .h .2: added .h . Gd . " The horse was conspicuous in Greek a rt ".2" at Headquarters. 2 : added .t ." and "The Horse" as a title . activity and life .1 " Hq .st . 1 : rewri tt en to read . Gd .t .2 = a later stencilled copy. ETEKAD.st.". "ETEKAD .2: added by Gd .1" and "Hq . " Hq ." changed by Gd . 2. into "has in all ages been held to be a lucky animal " Hq . Hq . Sympathy.h .h.

h. Gd . fans. Gd .h . Sr.t . and "were used" added after "horsehair" . the ideal horse. Hq . "as also in the art of the ancient Persians" .1 : rewritten to read.. Sr .st .st . : rewritten to read. in pursuit of Kalanki. Hq .h .st .h .st. whose day26 is27 celebrated year after year. Hq . Hq .1 : rewritten to read.2.1 : "has been" instead of "is" 28.l : "the" omitted 19 . Hq .2. : "best" omitted .t.t .h . : "a" (or "A" or "an" ) 1'6 . Gd .2 : "they" added . added "were" before "chama".2. Ibid .1 : "and in" instead of "and" 24.h .st . : " differ so much in the objects of their likes" .h ..194 the prominent feature of their art 5.1 : "differ so much in the objects of their likings " 18 . added "The". Hq .h . The most interesting part of the Ramayana is 22Lahu. Hq .".st.2. added "worth attaining".2.h .1 : "has always been" afterwards changed by Gd . Hq .h .h .h . Hq . Hq .1 : "being" adde d 21 . When the mind is under control i t 6 . Hq . Hq . it was24 Krishna who was24 the charioteer of Arjuna . Hq . Gd . Hq .. Then Gd . Gd . Hq .h . : "where Lahu. all other documents : "The" added 14.t.st . Hq . Gd .st . Gd .st . Hq . goes" 23 . The Prophet Muhammad best19 admired the horse ash one of the best objects2l in life .t . 13First 14item of14 their program is the15 imitation of the horse .2 : "used to be" omitted. The horse is the symbol of the mind . all other documents: "worth attaining" adde d 22 . Gd . In the courts of 7the ancient kings in the East7 there 8used to be8 chama9 made of horsehair.Sk .1 : "a" (or "A" or "an") instead of "the" . added in ink "Lahu.2.1 : "that which tells of" added before "Lahu".1 : afterwards Gd . Ibid ." after "where' . "Eastern kings in old times" 8. : rewritten to read.t.Sk . : "where the son of Rama goes".l : rewritten to read. Sk. into "as also in the art of the ancient Persians" 7. "something was spoken about the horse first". Gd . and before every entertainment 11 there was something spoken about the horse first" .st. inserted ".h .st .h . Gd .. Gd . The15 story of the15 horse 16has always been16 interesting . Gd .1 : "is" instead of "was" 25. Gd .st .st. Hq . Gd .t ..h .h . Gd . Gd .h .2. Hq . and23 the sacred book of the Hindus.st.2 : "has" added 20 . 10also emblems of the horse's head have been the decorationsl0 in the palaces.h .2.2.1 : "were" instead of "used to be" 9 . "and the horse's head was used as a decorative emblem " 11 . Hq .2. 6so was it among the Persians of old times6 . Hq . Hq . Hq . all other documents : "is always" 17 .h . Hq . then changed by Gd .st .2.st .2: "In" instead of "and" .2 : "as also among the ancient Persians". Ibid .1 : "thing on" instead of "item of" 15.st.1 : "first something was spoken about the horse " 12 . the son of Rama22. to which Sk .2. 12The comedians of India have that custom still existingl2 .)" added 10 .st .2.1 : afterwards Gd .. Hq . "This custom is still kept up by the comedians in India" 13.. : "the" . Gd .st. : "As the sign of" omitted 26. Hq . the son of Rama.l : "(. Mahabharata.t . A sportsman and a thinker who 17are so different in the objects of their likes17. 28are represented with their beautiful horses called Duldul . : Sr . 25As the sign of25 Hasan and Husain. for ages. into "is always".2. the great martyrs of Islam.1 : "festival" instead of "day" 27. Hq .f. Hq . unite in the18 admiration of the horse .t. fans.l : afterwards Gd . Gd . Gd . Gd. Hq .

.1 : "thought" instead of "considered " 44 . 43 .h . Hq . Hq .st . Ibid .st ."reminds you of the impress of" 45 . The unity 41 sometimes establishes41 between the soul of the rider and the spirit of the horse is most42 wonderful .1 : "that is established sometimes". Gd . Hq . Hq . Hq . When its30 rein is not well in31 hand it is like a wild horse.2. Hq . roaming about in the wilderness. Ibid .1 : "signifies" instead of "is the sign of" 33 . Gd .2: "gives" later changed by Gd .Sk .1 : who represents" omitte d 34 . Gd . Gd .st . Hq .2 : "representing" instead of "who represents" .. 29 . Gd . : "riding a horse broken in". and is40 the dignity of the18 great warriors. : "a horse broken in" 30 .st . Hq . : Sr .st . Ibid .. Sk . Hq . Sk .t ..l : "the" instead of "its " 31 . Hq . : "is" omitted 41 .h .h . when it cannot be controlled it is like a restive horse . Hq .st .t .2: "riding a horse".1 : "a horse broken in" instead of "horse riding". Then the horse 32is the sign of32 life.st .2. : Sr .h .2: first "most" omitted.st . : "conveys" instead of "gives" . Hq . Hq .h .1 : "it is" adde d 37 . Hq .2 : "sometimes. Gd .2. : "and" omitted. Hq .2.h .t . Gd .1 : "and" omitte d 38 .Sk . into "conveys" .st .h .h . Hq . : the rider's" added 32 . then reinserted by Gd .st . 33who represents33 its energy and34 activity and beauty. activity. in ink 36 . that is established " 42 .st.2.195 is like 29horse riding.h . Hq . Hq . Gd . life and beauty . The horse is the strength 39companion of39 war.1 : "unlike" instead of "different from" 39 . Hq .st . : "comrade in" instead of "companion of " 40 . The horse with its strength and activity is harmless and35 useful.t . Sr. for it 44bears the sign of the horse44 and gives45 the impression of13 horse's vigour.st .1 : "bears the impress of the horse". Gd .t .2.2. : "reminds one of (bears the impress of) the horse" .2. but added by Sk . Hq .2.t . Gd . 36intelligent and37 has feeling and is 38different from38 the donkey . Hq . Sr .st .t .2. The horse-shoe is considered43 lucky in all countries.1 : "conveys" . Al other documents : "and" omitte d 35 . : "is the symbol of" instead of "is the sign of" . Gd . Gd .h .h . : "bears the impress of .t .h . Hq .

" 12 . : "Etekad. Hq .1 : afterwards Gd . Gd .h . Gd . "the impending" before "death" ..h . added "in certain families" before "warning". Hq . Gd . RASM u RAVAJ . "SUPERSTITIONS.h .1 : "others" changed by Gd .'. CUSTOMS and BELIEFS.h .2 : "as many" replaced with "one or more" .1 : Gd ." followed by one or more undecipherable words . in others the churchbell rings without being tolled. = a stencilled copy made of "Hq .h . : added.t" with further editing. " 3 .st. : "rest are" instead of "remainder remain " 11 .1 : Gd . "and the number of wet flagstones tallies with the number of deaths . RASM u RAVAJ . In some families a certain bird is seen by some member of the family before an impending6 death.t : Gd .2 : added by Gd . Number 9 . Hq .2 : added by Gd .st.". : added.h .h . st .196 A copied and edited text in Sherifa Goodenough's handwriting .t . followed by the Invocation 2. made from "Gd . in others? 8as many8 flagstones of the pavement of the chapels are seen to be wet while the 10remainder remainl0 dry 11 . It often takes the form of Documents : Gd .t .h . and often occur in the form of what is called the Banshee : a screech heard by members of the family.h .2. The Banshee There is 4a belief very widely spread4. Gd .2 : "as the " 10 . Hq . added to the beginning of the sentence.t .2 = another copy in Gd ." . abbreviated this whole passage as follows : "In Ireland such warnings are particularly frequent. Gd . : "another" 8 . Gd . Gd .'s handwriting. Superstitions. 19221 . added. CUSTOMS and BELIEFS .1 : afterwards Gd .h . Geneva Hq . : "in certain families warning of the impending death of a member of the family is given always " 6 .". Gd ." and "Hq .2. as a preparation for "Hq .9 . Rasm u Ravaj". ETEKAD. Hq . "Series II . added 1 1. after "warning is" : "particularly frequent and it is" .h . : Gd . Notes : 1 .t ." . Hq .h . "ETEKAD. Gd. 4 .h .h .t .h . prepared "The Banshee" for insertion in the Gathas in the same days as she prepared "The Horse-shoe" .t. It may have been given in the same period as "The Horse-shoe" (15-23 May. : added.st.2. Gd . Number 9. 12In Ireland this warning is called the Banshee . Gd .h . Gd . Hq .t . Hq . copied from an original reporting not found in the archives. Gatha . " Hq ." and identical in wording . No date for this lecture has been found in the archives . : "one or more " 9. Customs and Beliefs" .t. All other documents : "a very widespread belief" 5 .2 : "warning of the impending death of a member of the family is given always .1 = a text in Sherifa Goodenough's handwriting. : "Series II .t. to "another".h . later added. Hq . Therefore it is not mentioned in the notes after note 2 .h .2" at Headquarters. added "as deaths . SUPERSTITIONS.t . that 5warning of death of amembef ef-ere is given in certain families always5 in the same way . "Etekad. Gd . : added. Gd .h . and partly edite d Gd . Ibid . : "impending" omitted 7 . = a typescript made of "Gd . Gd .2. but inaudible to others .t . Gd . GATHA. Rasm u Ravaj ." Afterwards Gd . Hq .

Ibid . To them the warning of death takes some form that might be perceptible to them and told by them to their relations an d descendants. heard coming at night into a courtyard in a count ry where no hounds are kept .2. until someon e in that family was born 20 who absolutely 21 ignored it21 with his disbelief .19 7 a screech heard by members of the family but inaudible to others . Gd . Gd .h . In one family it takes the form of an invisible pack of hounds with huntsmen. This warning.t .1 2 This explains the truth that the13 life is a revelation in all forms and not restricted to any particular form . with greater capabi lity to know23. : "by" instead of "from " 23. Ibid . There is no creature in this world so absorbed in the outer life in the world as man . Hq . Gd . : "of knowing" instead of "to know" 24.2. : "the death of one individual" instead of "death" 18.1 : "particular" replaced with "special" . Gd . 14Death of an individual. of one individual" . : "which" omitted 16 . There are birds who give the13 warning of death . added. : "ignores it" instead of "ignored it.1 : Gd . his body and mind. Gd . All other documents : "the" omitted 14 .h . having its effect to some extent upon that individual's surroundings and on 16the ones who are16 concerned with him. 13 . Ibid .h .h . Hq . dogs an cats and horses perceive the coming death of their friend or neighbour or of their master . can know the secret and the meaning of life most .t . is believed to be hereditary. Gd .h . All other documents : "other" omitted 25.1 : "and" replaced with a comma . that particular form then becomes a particular19 alarm clock of death for that particular family . Ibid . If man is open to the knowledge that life reveals continually .t . no being is left untouched by it 18to a lesser or greater degree18 . : "special " 20. with his intuitive centres and perceptive faculties . no object. and moved to before "absolutely" 22. so man.2. it is man who becomes blinded by nature . : "those" instead of the ones who are" 17 . knows the13 least of all d25 other24 creatures . Ibid . All other documents : "to a lesser or greater degree" omitted 19. : "The" adde d 15 . only this manifests to those who are more affeeted 13yr subject to be more affected by the death of someone they are related to . Hq . yet inwardly the influence of death17 reaches the whole circumference of the universe .h . Ibid . and it continues for a considerable time. One learns from 22 this that life is revealing by nature. in whatever form . which15 is apparently the death of one person . : "is born in that family" 21 .

possibly made from her longhand repo rt ing of the lecture . it has been as if I heard the cry of the soul . = a copy in the handwriting of a Belgian mureed. Sk . all the great scriptures-the Vedantas5. : "secret" changed into "sacred" in Sk . in Agra or any other place in the East you will always find the symbols of life written as a manifestation of art . as " Vedantas" is obviously an error .van Gorckum . They explain that by saying that God is beauty. made some emendations on the manuscript in pencil. it refers to the Prophet Muhammad .)Sk . at the bottom of all this there is the dance of the soul .)Sk.198 M . : "secret" underlined and a question mark in pencil in the margin . Sk .'s hwr. indicated by (Gf . it is the inspiration of Art . or carvings in the wood. 1 . 5 .tp . : perhaps "the Veda s" was said. = Sakina Furnee's typewritten copy of "Gf . Some ascetic sects have shown themselves hostile t o Documents : Gf . probably made from her own longhand reporting of the lecture . Although undated." Notes : A French translation of this lecture was distributed in a stencilled bulletin. In Bombay. This shows that the message of God comes in the form of art. One may say that the divine wisdom has come in the form of art . Sk . Later Sk . or whenever I have read the ancient scriptures. and loves beauty . 2 . Before this century there were but very few lettered people.tp . There is one sense beneath." That action is inspiration . Engravings in the stones. To me it has always been a revelation . For me. therefore teaching. this lecture is known to have been given in Brussels during a short visit there by Pir-o-Murshid Inayat Khan. 4 . When the prophet4 was asked "What is the soul?" he said it was "The action of God. Wisdom is not only enlightening but also comforting. no doubt. Gf. In the Hindu mythology art is pictured as a very beautiful goddess. 25-27 May 1922. There we see a link between the Arts. was conveyed by the medium of art. and that sense is expressed by different arts . M . within the East and West the great thinkers have declared music sacred3 . and so on--have come as poetry . called "Le Message". Learning has now spread more in the world . Whenever I saw engravings in the stones. represented by a peacock with feathers . Gf. but. instead of being given by manuscripts. Besides that.tp . and carvings in the wood are a living examples of what I say. 2 Divinity of Art People often wonder how far Art might be considered as Divine .me Graeffe 's handwritten copy. Soul unmanifested is the soul . dated March/April 1953 . (Gf . : even though "prophet" here is written with a small "p". : "The" added 3 . in the notes . poetry is not very different from painting.me Graeffe. manifested.

This is not the need of humanity. all that we collect in ourselves we must absorb . surely we can satisfy the desire for the beautiful . as there is nothing more disagreeable than what comes from them . No living soul is devoid of the innate idea of beauty . But. Since the last century science has been developing. a sign of degeneration in the life of a nation is the lack of art . the Creator 6 . all that we find beautiful and artistic in the form of words--manners and so on . have said in simple words . the appreciation of beauty is relative.9 . Perhaps if one word of the Sufi teaching were taken into account the mission would be fulfilled.tp .199 beauty . and to help our brothers . conscious of superior beauty. on the one hand there was a religious influence that gave an idea of refinement . People are spoiled today by having new inventions. yet the ideal should be that science and art should progress simultaneously . Sk . modesty and unselfishness.'s hwr . for what is beautiful for some is not beautiful for others . : "(go?)" added in Sk . Friends! today every soul seems to seek something higher . There is a question whether art is a kind of imitation of nature. Gf . Remember the word of Solomon--"There is nothing new under the sun . In answer to this I will say that false art is a corruption of nature. all that appeals to us as feeling . The idea is that it is manifested in so many places of life. cannot indulge in inferior places . The heart of man points out that perfect picture that has not yet been realised . for the need of humanity is to think of simple things . and the right way to check this epidemy would be to impress ourselves with all that is good and beautiful. When art becomes a pursuit of luxury. They desire that even spiritual men come and tell them. Just think of that which great prophets. but art is disappearing . Yet it is necessary to consider them . there remains nothing else . The Bible. Ecclesiastes 1 . the beauty of reverence seems to disappear. Sk . This seems to imply that nature is not perfect. instead of thorns let us become roses . Really speaking. : "(go?)" added in pencil. : "sewing" was probably said 10. "I have discovered this . Education took only the name and the form. : quotation mark adde d 8 . (Gf . degeneration has come . and that a person. 9 . It seems to want something wonderful which it has never seen before . We must not use our faculties for vanity and pride. and taught only to defend one's own interests . But the perfection of nature includes art . and a question mark in the margin . It has had a marked effect upon human character . since it disappears. All that we appreciate in colour and form . but that true art is an improvement on nature . because they are too simple .)Sk . or a corruption. if we adorn ourselves with the jewels of real beauty.tp . an obsolete form of "epidemic" 7 . and they are sick of truth . because. man cannot 8 further ."1° There are many things we never think about. He simply goes up and down like a swinging9 machine . If we look at the difference of classes in society we shall see that it is like an inartistic epidemy6. we have come further"7 . no doubt. but. and. like Krishna and Christ. in other words.

to use all that beautiful quality in life .tp . he is rich and perfect if he is conscious of himself and of perfection. the more we begin to find out the lack of art everywhere. Sk . his art becomes perfect . yet divine perfection may be found in him . : "Own " 13 . and the consequence is that it pricks us and makes us unhappy . : "Himself" 12 . through man. but also the recognition of the divinity of art . a continuation of His own 12 creation . 11 . and the great art of the human soul is when she realises beauty in life. Ibid . When man understands this. For instance the more we develop in our nature our artistic tendency. Ibid . We must all be persuaded that all art is an inheritance from Him who13 is perfect .200 himself11 creates. What is necessary today is not only art. Man is limited. : "Who" .

: "the study of" replaced with "studying" .-" crossed out. then crossed out . : "join " 5 .) Gd . : although as a date only "June 6th" was written above.h .: "to" crossed out .)Gd .6 to the membership of humanity . which has been given to unite humanity." incorporate d Notes : 1 . In this way religion. : "RELIGIOUS GATHEKA" added above .t.: "fought" crossed out .)Gd .h .tsse de Chabrillan.t . o .e ..'s editing is indicated by "(Gd . added "Religious Gatheka" in black ink beside the title . who. : "as" put in parentheses . (Gd .t. (Gd . however. : "studying " 8 . : "in " 11 . o .h .)Gd . to explain what is the Message which I have brought to the West.6--people.e.: plural 's' added.: "-people.)Gd . : later Gd . has not appeared in the series "Religious Gathekas" . by C .)Gd .)Gd .201 A copied text in the handwriting of Sherifa Goodenough .h .h . This same document was used by Gd .: "to a greater or less extent" replaced with "in" . : "-people. : "to" omitte d 6 . (Gd .h .t. The Sufi Message does not invite people to4 a certain religion or to 5 a certain community. has. 10. b y Documents : Gd .e. : "fought" omitte d 9 .t. o . o .e .h . The message which I bring may appear outwardly as3 a message from the East to the West. 2.)Gd .: first "chiefly" was added . (Gd .h . o .)Gd .)Gd . and I have the happiness to answer this question before all those present here. (Gd . partly in pencil.t.e .h . which she may have copied from the original reporting. o . (Gd . o .h . then again crossed out .e.-" omitte d 7 .e .h . partly in blue ink .t. (Gd . By 7the study of7 history we learn that most wars fought8 in all different periods have been9 caused 10to a greater or less extentl0 by differences of religion11 .h . have a great interest in the East . but it invites the world . Gd . In the notes Gd . It is not known who reported the lecture . (Gd . from the contents of the lecture it seems to have been given in Paris in 1922 .h . : "join" added . 6th June 1 The Sufi Message I am asked a question." with "(Gd .t.)Gd . (Gd .e . o .e . 3 . : "as" in parentheses 4 . The lecture. Gd . I am told.t. " 01 = an old typescript made from "Gd . lacking in the archives . but in reality it is a message from heart to heart . = a text in the handwriting of Sherifa Goodenough.h .h .e. for editing.e . o .

: "become " 14 . comfort and peace of each.t . (Gd . o. : "the ennobling of" changed into. : "one " 27 . (Gd . o . : "that a certain religion " 21 . become the source 12of dividing humanity 12 .h . that "their religion must be13 the religion of all". : 'Yo ennoble" 23. The dream of some religious authorities. nation or race. : "materialise " 15 . o .t. (Gd . : "only" changed into "alone" .h .e .h .)Gd . A23 personal help is given to individuals by the Sufi Order toward this end .e . The great fault of the modern attitude is that everyone works for himself.t .)Gd .t.)Gd .t . : "be" changed into "become". and it27 must be changed.h . o . : "it" replaced with "that attitude" . makes a part of this one whole . : "of dividing" crossed out. : "should be understood " 18 .)Gd . will have the same outlook on life .e . o . : the sequence of these words was reversed .)Gd . o .t .t . (Gd . therefore. : "so" added . Souls tuned to the same pitch. : "so " 29 .e . : "of the other" instead of "to each other" . whatever be their religion.)Gd . and replaced with.h .t. then both crossed out 17 . : "the" . : rewritten to read. o . rest. (Gd . (Gd .h . O .t.e .)Gd . (Gd .h . o . What is possible is 15tot6 understand that one underlying truth in all different religions17 and 1%y understanding that to18 become tolerant 19to each other19.t . "divisions" written instead. : "to" replaced with "that one should". : "one" added . will never 14be materialised.)Gd . 28that we each work for all . : "alone" 22. True spirituality is 22 the ennobling ofd the soul by rising above the barriers of material life .t.t .)Gd . individually and collectively.h .h .)Gd .h .e .t . : "(the)" added . : this part of the sentence was first typed in. : "each should" instead of "by understanding that to" 19 . True spirituality is not necessarily a fixed faith or belief .)Gd .)Gd . The idea which we are trying to promote in the world is that the whole humanity is one single body. "that (the) one underlying truth in all different " 16 .)Gd .t.e . : "that attitude " 28 . o . : "to the other" 20 . (Gd . (Gd .h . "to ennoble" . (Gd .t . (Gd . it is the tuning of the soul that makes man spiritual .h . (Gd .e . o . (Gd . It is not20 a certain religion that20 can only21 inspire man to spirituality.t . and "humanity" left in . (Gd .e . depends24 upon the comfort.h . : "that" added after "not" and omitted after "religion" .e .e . o. (Gd .e .h .e . o . but then crossed out.h . rest. Therefore any progress 25exclusively made25 in any 26direction or form of life will not be completely satisfactory . : "materialise" in place of "be materialised". : "A" omitted 24. o . This is the central theme of the Sufi Message . In the progress of the world 29ideal is the principa l 12.202 (its) abuse. o. (Gd . : "A" crossed out . and all therein.)Gd . o .e . "that by understanding.e .e .)Gd . o . each should" . : "of divisions (of dividing humanity?) " 13. : "depend " 25. : "s" crossed out . progress and peace of all .)Gd . The progress.h . : "made exclusively" 26.)Gd .e .h . (Gd . : "should be understood" added .t .

: "The Sufi Message" 37.e .h .)Gd .t . which. (Gd .h .e . Then only one has a complete view of a thing. (Gd .)Gd .)Gd .h . from one's own point of view and from that of another person . but also what is beyond . (Gd .e . : "upward " 32.)Gd .203 thing .h . : "cause to" added . or politician. o .e . : "speaking" omitte d 42 .t . What the world needs is not a certain religion. if the ideal is high the souls will progress upwards31 . : "(if the same conditions remain) " 35.h . scientist. o . : "lower" 31 .e .h . o .e . o . : in the original reporting the word "Order" may have been used instead of "movement" 40. o . o . which of necessity come after bad times. The degeneration of religion in the world has been caused by the division of religion and worldly life. (Gd .t . 30. The principal task the Sufi movement36 has to accomplish is to4o vibrate in the hearts of humanity the divinity of the soul.e . : "to" replaced with "that the people in the world should know" . : "(together)" . As42 with the soul the body is necessary. (Gd . The only Sufi teaching is to look at everything from two points of view. : "now" added .h .)Gd .h . o . what it is already33. so42 with religion life in the world is necessary.)Gd . : "(toward) to" 38. (Gd . 1136 brings also good tidings. to what it35 will lead . then life becomes complete . : "if the same conditions remain" put in parentheses .t.e . (Gd . (Gd . o .t .t .)Gd .e . : "religious" crossed out . : added "(together)". There are no doctrines. o . or principles that the Sufi Message gives. o . : "s" crossed out . physician. : "now " 34.t .)Gd . to32 know what the world has passed through. : "It" replaced with "The Sufi Message" . teachings. really speaking41.h .)Gd . (Gd .t. : "downward" replaced with "lower". (Gd . o .--may live a religion in his work . and when they are united.t.)Gd .e .h .)Gd . (Gd . that each individual. for the re-awakening of humanity toward37 that religious38 ideal which all religions have taught .h .e .h . which enables man to understand not only what is taught in different religions. it needs the spirit of religion. : "speaking" crossed out . (Gd .h .t .--artist. whatever be his profession or mission in life.e . : "that the people in the world (should) know " 33. The Sufi Message brings a warning.)Gd . 34if the same conditions remained34. : "it" changed into "they" 36. : "to" instead of "toward" . is not necessary. If the ideal toward which humanity tends to progress is downward 30 the souls will progress downward. (Gd .e . and.t . In fact these two things are one. : "cause to " 41 .)Gd . : "religious" omitte d 39.

and in the theme of musicians . Hq . you will find that his whole work is developed tog a certain line as the basis of his work . a straight line. : "Kashf" added after "Insight". Ibid . made from an earlier document. These figures represent the lines on the mind of man . Gatha . oval.5 there is another person who will go about in a zigzag way. Therefore a crooked person enjoys his crookedness as much as a straightforward person enjoys his straightforwardness .st . Ibid .. Also by studying the biography of grea t Documents : Gd . Ibid . followed by the Invocation 3 . This lecture is known to have been given on 8th June 1922. If you study one musician and his lifelong work. Hq . Man does not feel comfortable 6to act6 differently from the lines already engraved upon his mind .h . = a copy in Sherifa Goodenough's hwr .". zigzag. there is another person who proceeds in a roundabout way. identical in wording to "Hq . every period shows the peculiarity of expression of the art of that period . a triangle .h . there is a person who has a crooked way of mentioning a thing.: "on" instead of "to" . : added "Series II . For instance there is a person who speaks straight to the face all he feels. Gd . Geneva. Ibid .: "in acting " 7 . Hq .10" .t . Hq . not in the archives . there is a person who will touch two opposite angles before he will arrive at the desired point.". = a typescript made from "Gd . after "So" 9 .. 5thus making a triangle. you can't know whether he is going to the South or to the North until he has arrived at a certain point. and therefore not mentioned in the notes after note 3 . So in the imagery of poets 8one finds8. 7 A most interesting study of this subject one can make? by studying the art of different ages and of different nations . Notes: 1 . Every nation has its typical lines and typical forms. 2 . : "one finds" moved to the beginning of the sentence. Hq . added 9 1. : Gd . 4crooked line. a round. in Paris or in Suresnes . Number 10 .: "can be made" instead of "one can make " 8 .st . Ibid .t .t .h . 8th June 1 Insight 3 In man's speech and in his action the seer sees designs. Hq ." at Headquarters Geneva . : "a" added 5 .st.t .t . Hq . No original reporting has been found . = a stencilled copy made at Headquarters. : "Kashf" added before "Insight" 4 .204 A copied and edited text in the handwriting of Sherifa Goodenough . square. : "thus making a triangle" omitted 6 .

acting contrary to one's nature. Ibid . : "a" omitted . Therefore. that by this method in the end one arrives at mastery. the great Lord of Yogis. which he calls Viprit Karnai. Ibid . it is natural that a thief in time becomes a greater thief. so the righteous after some time may become a saint . Shiva. 10.205 people. especially in the case when it happens to be an undesirable line. Ibid . and he gives at great importance to this method of working with oneself. : "thing" omitted 11 . you will find how one thing has led to the other thing10. has given a special teaching on the subct. different but of similar kind. It is not difficult to slide on the line 11which is11 already made on one's mind. the difficulty is to act contrary to the line which is engraved there. : "which is" omitted 12.

st . the physical body is something that13 he can easily 14dispose of14 and arriving15 at this realisation is the object of wisdom . For the mystic. Ibid . and the second paragraph a subsequent stage of her editing .t .". Hq . Ibid ." at Headquarters. Hq . : "brings" instead of "makes " 8 . : "and" instead of "but" 12 .2: "is" moved to after "makes". Gd .h .t . Geneva . that the change that death makes7 to a wise man is8 only the taking off of one shoe .t . Gatha . : "is" after "makes" instead of before "only " 9 . Gd . Hq . into "symbolical" . or his person. Hq . : "that" omitted 14 . 6a sage with one shoe in his hand and one on his foot . made from a reportin g which is not in the archives .2. See Ox .2. Ibid .st . : added. Gd . "Series II .2".206 An edited copy in Sherifa Goodenough's handwriting. Hq ." and therefore not mentioned in the notes after note 3 except in note 9 .st . Notes: 1 .h .t . 10one shoe still on his foot represents his mind. : "dispense with :' instead of "dispose of" .2 : "symbological".h .t . Ibid . : added "that represents" 7 .h .. Hq . made from "Gd . Number 1 . added "Series II .h . Gd . = a stencilled copy made from "Hq .t .2 : later Gd .st . It signifies the hereafter.2 : later Gd . This lecture is known to have been given in Paris or Suresnes on 8th June 1922. 8th June 1 Symbology 3 There is a symbolical4 picture 5which exists5 in the philosophical world of China. added "Nakshi Bandi" before "Symbology" .t . then changed back by Gd . Hq . Hq .t . : "NAKSHI BANDI" added after "Symbology" . 5 . of which the first paragraph shows one stage of her editing of the text.2 = a copy in Sherifa Goodenough's handwriting. : "in the picture" added .h . Hq .h .t . Ibid . B y Documents : Gd . It is identical in wording to "Hq . Gd . Hq ." . 2. at Headquarters. then again restored to before "only" .1". : "known" instead of "which exists " 6 . Gatha Number 1 . Geneva . followed by the Invocation 3. which exists after death. = a typewritten copy made from "Gd .h . Ibid . : "in the picture" later crossed out by Gd .h . Hq .h . but11 the withdrawal of the soul from the body is like 12taking off one foot from12 the shoe . 10 . : "NAKSHI BANDI" added before "Symbology" 4 . therefore. Gd . The body of the philosopher9 represents his soul. : "the" added 11 . Gd .1 = a copy in Sherifa Goodenough's handwriting from a reporting which is not in the archives . : "taking one foot out of" 13 .

: "for one" adde d 34 . Ibid . Ibid . 29trouble not for29 the future.t . : "the whole lifetime " 33 . Gd . ' Ibid . Ibid . : "cannot man" . Hq. on his own feet. "Those who realise Thee are kings of life".25 impatient to arrive at a26 spiritual realisation is to be envied. copied it. as Omar Khayyam says 27in his Rubaiyat 7.2. : "in comparison" instead of "compared" 23. this passage probably read : "understand life. : "in his Rubaivat " omitte d 28. but accomplish all you can just now . This realisation takes away all the fear there is. Ibid .2 : "understand life th " . The teaching of the Prophet is to die before death.h . then he begins to" .207 philosophical understanding of life when16 he begins to17 realise his soul.t." He means by this that13 28"Bother not for28 the past. : "to arrive" instead of "arriving " 16. Gd . Man. Hq .t. and if God can do all things. Hafiz says in Persian verse. : "nothing is" instead of "there is nothing" 36 . Ibid . Gd .2.h . "Tomorrow? Why. Ibid . Gd . crossed out "understand life th 18. : "is to him" 19. still 35there is nothing impossible. Ibid . It is true that 32a lifelong time32 is not sufficient33 34to be34 what one 35 wishes to be ." 26. he is then himself and the body 18to him is18 only a cover .h . : "symbol" instead of "symbology" 21 . since the soul of man is from the spirit of God. Ibid . : "Don't bother about" instead of "Bother not for" 29. keeps24 far away from the desired goal . : "is shown" instead of "it shows " 22. then changed into "the whole lifetime" .2: "the whole time of life". : "a" omitte d 27. which means23 the true kingdom of life is in the realisation of the soul . Ibid . : "Don't trouble about" instead of "trouble not for " 30.: "becoming" instead of "being " 32 . In the text from which Gd . Ibid . : "when" moved to the beginning of this sentenc e 17. Ibid . so to speak. Ibid . and after being31 man.: rewritten to read. Ibid . "Life has taken time enough to develop" 31 . or the smallness of the physical being compared 22 with the greatness of the soul or the spirit .h . tomorrow I may be myself with yesterday's seventy thousand years . The idea that one must wait until one's turn will come after many incarnations. : "The man who is" instead of "Man. and from animal to man. Gd . Ibid . : "one's" adde d 20. why 36can man not36 do something ? 15. delay is not necessary. : "that" adde d 24. which means to realise in19 lifetime what death means . By the symbology20 of the shoe 21 it shows21 also the nothingness of 10material existence." It is sufficient time that life has taken in developing gradually from mineral to vegetable. : "to become" instead of "to be" 35 . Ibid . : "one" added 25. then he begins to stand. Although leaving a little space. from vegetable to animal. Hq . Ibid . Ibid .

into "to see" 9.'s handwriting. in9 his expression." . Nothing else. 2 . in9 his imagination and in9 the way of his action .t .h . "Series II. that man shows the lines engraved upon his mind in his form. in9 his movements. into "Modern psychology" .t .2 = another copy in Gd .st ." at Headquarters. Gd . Hq . in his movements. Ibid . No original reporting has been found .st .h . This lecture is known to have been given in Paris on 9th June 1922. : "nor" instead of "or" .h . without the development of intuition . GATHA .t . All these methods are more or less useful when they are rightly practised. Notes: 1 . 3. 6 .2. Gd .h . 9th June 1 Insight 3 4The modern psychologist4 adopts a system of psycho-analysis in order to investigate the state of mind of his patient. Gatha.. Ibid . Hq .h . Hq . Hq . Gd . followed by the Invocation .h .st .t. Hq . but later restored 10 .1 = a copy in Sherifa Goodenough's handwriting made from an earlier document. as a preparation for "Hq .2 : "to look at". Gd . made from "Gd .h .2" made at Headquarters.h . in9 his words. = a typescript based on "Gd . : "cross-examines" instead of "makes a cross-examination" 7. Number 6 . Gd .h .h .2.2 : "at the court" changed to "in the lawcourt". = a stencilled copy made of "Hq ." and "Hq .2: added by Gd . Hq . Geneva Hq . : "KASHFadded before "INSIGHT " 4. Geneva and identical to it in wording . Gd . expression. afterwards changed back by Gd . Number 6 .1" with some editing.208 A copied and edited text in the handwriting of Sherifa Goodenough .t . and the barrister 5at the court5 6makes a cross-examination6 in order to investigate the truth of the case . words. in his imagination and action. Hq .t .2 : "The modern psychologist" changed by Gd . : The modern psychology " 5.h . but the chief thing in order to get7 to the mind of a person is to see8 the person in his form. added "II. : "KASHF' added after "INSIGHT" ..st .".h . or from his movemen t Documents : Gd ." .2 : "in" first omitted. not mentioned in the notes after note 3 . Hq . : added "Series II . : in the lawcourt" 6.t . or11 standard of understanding can help.t . " Hq . which is not in the archive s Gd . : for getting" instead of "to get " 8. 10rules or11 studies.t : later Gd . But one thing must be remembered.t . : "neither" added 11 . and it is possible to detect a man from his word before his action. Gd . But the principal thing which helps in seeing the mind of another person is the light of intuition . Gd . therefore. It is.

Gd . Hq . Ibid .h . Therefore the knowledge of this can save a great deal of trouble in12 life if man only knew13 beforehand how to act with different people .2: "in" added. Gd . It could be Hell or Heaven. but later crossed out by Gd . Hq . Gd . then restored to "in" 13 . : "knows" instead of "knew " 14 . or from his form before even he had time to imagine .h . 18 . : "speaking" omitte d 20 . you will find yourself mistaken in the end .2: "you" filled in . : "of" added 19 .2.t . with whom one comes in contact" 21 . 2 12 .h . must always meet with disappointments .h . : "something with him " 22 . : "that of" added 16 . Generally a person17 dealing with others thinks of the affair more than 18 the person. : this last sentence omitted . if 16 expect a person who is going to the South to take your message to the North. As the direction of the fire is upwards and 14of the water is downward. and the knowledge of it can enable man always to keep in touch with his Heaven instead of waiting for it till the hereafter . ". but the reality of this idea can be most seen in every human being 20one comes in contact with 20 through one's everyday life . . happiness. Hq .t.209 before his action.h . for the affair depends upon the person . Ibid . Gd .2. so the direction of one person is different from15 the other .t.2: "with him" moved to after "something" . Ibid . In the East there is a superstition of a dog or a cat or a horse being lucky or unlucky for the person who possesses it. and every new contact is a new world opened before us .h . Ibid . Gd . good or bad influence 21 with him21 Every man in himself is a world. the person must be the chief object of study. : "that" added 15 . pleasure. : "you" 17 . Hq . displeasure. : rewritten to read.t .h .t . The person who acts in the same manner with every person. however good or kind he may be.1 : a small gap . not the affair. Gd . Gd .2: first "in" changed into "of". Gd . He must surely bring something. unhappiness. Hq . Therefore. or from his expression before his words.2. Really speaking19.h .

1 : "in. Gd .t.". added "Series I .2 : Gd . Gd .st. made from a reporting which is not in the archives . All other documents : "Chinese" omitted 5 . If one strikes on9 the rock.h . It teaches the same moral that Christ taught : 81f strikes you on one side of your face. Gd .st. Geneva.st .2 : "in" instead of "by" . Gd . who wrote "by" in the margin .1 : 'Will" omitte d 11 . made at Headquarters. made from "Gd ." instead of "on" . Hq .st. Hq .2 : "against.h .".h . as meek. "If one smite you on one cheek.h . followed by the Invocation 3 . Gd .2 : rewritten to read.st. 9th June 1 Symbology 3 Chinese 4 The Chinese philosopher is symbolised5 as6 holding a mushroom-stem in his hand . : added "NAKSHI BANDI" after "SYMBOLOGY" . Hq .t .2" at Headquarters. all other documents : "If one smite you on one cheek.2 = an edited copy in Sherifa Goodenough's handwriting.2 : added "NAKSHI BANDI" before "SYMBOLOGY" 4 .". Number 10 . turn the other cheek . Gd . Hq .2 : "symbolised" changed into "depicted symbolically"..1.st. Therefore it is not mentioned in the notes after note 3. as humble as a mushroom .. Hq .st ." put in parentheses by Sk. : "is" added 8 .. The mushroom represents the earth and what comes from it and what is close to it. except in notes 14 and 17 .2 : "on " 10 . but one will not have the same experience by11 striking the mushroom .1' Hq .h .2 : afterwards Gd .2 : "Series I . Hq . that the sign of the sage? to be as tender. Number 10 . from "Hq .2 : "by" ." .st . Hq . Notes : 1 . Gd . 2 . turn the other cheek . Documents : Gd .2 = a stencilled copy. " 9 . All other documents : "as" omitte d 7 .h .h . This lecture is known to have been given in Paris or Suresnes on 9th June 1922 .". later added "Nakshi Bandi .st . At the same time it suggests a moral. Hq . and identical to it in wording . made from "Gd . GATHA.h . = a typewritten copy. one's own hand willio be hurt.1 = a copy in Sherifa Goodenough's handwriting.1 = a stencilled copy. Gatha . made from "Hq .1.210 A text in the handwriting of Sherifa Goodenough. who wrote "on" in the margin .st. copied from a reporting which is not in the archives . and keeping it in the hand means spirit handling or controlling matter . afterwards changed into "symbolically depicted" all other documents : "symbolically depicted" 6 . give the other side of the face to him to strike . Symbology.st.h . Geneva . as refined. Hq .t. Hq . Ibid .l" at Headquarters.1 : "against" put in parentheses by Sk . Geneva Hq . Hq .t.h .

2: "While" instead of "When".t . the mushroom stands still. 14Those who may14 use it. without 21 speaking one word21 . Hq .1. Hq . it is ready to be used. in "Hq .st. Hq .21 1 It also teaches the philosophy that all the product of this earth. When the body and mind of the mystic is22 trained to the stillness of the mushroom through all storms and winds of life. Hq . is" 13 . Gd . all other documents : "While " 19 . Gd .h . Gd .1.2: "suggest" 18 .h .2 : afterwards Gd .t .2: "If any will" instead of "Those who may".1" in pencil 20 .1.st . 14those who may14 throw it away.1 : afterwards Gd .h .2: "it is" added.st .h . all other documents: "in the spiritual sense" moved to after "however precious.h . is no more than a mushroom 12in the spiritual sense12. then crossed out by Gd .20.1 : "and storm" omitted. Gd . moved "in the spiritual sense" to after "however precious. Hq . 16 . which is subject to destruction every moment . When18 all other plants and trees respond to the wind 19and storm 19. however precious. Gd . It also suggests17 a mystical point . Hq .h .st.h . without causing a16 great loss . 12 .2. All other documents : "are" instead of "is" . but added by Sk . added "and make a noise".st. changed by Sk . all other documents : added "and make a noise " 21 . : "a" omitted 17 .st . Gd .. Hq . all other documents : "uttering one sound " 22 . in "Hq . is" .h . Gd . which needs no special care and demands no great attention from others. then the mystic beeemes achieves perfection . Gd .2 : "uttering one sound" instead of "speaking one word" .2 : "If any will". 15ready to be thrown away.2: "of being" instead of "to be" 14 .t . It also teaches the idea 13to be13 in life as free and independent as a mushroom." in ink into "If anyone will" 15 .

Gd ..h . Gd . and goodwill . Gd .1 : afterwards Gd . based on "Gd . replaced "rhythm" with "activity" . : "activity" instead of "rhythm " 5. : "liking" instead of "like" 8 . Hq .t.l" and meant as a preparation for "Hq . then Gd . identical in wording to "Hq . loving and hating. = a stencilled copy made at Headquarters. crossed out "degree of" . this person will be more businesslike .t . "an easy-going person " 10 . "Series II . Geneva . But the person the activity of whose mind is chaotic will be agitated. : added. Gd . Geneva. : "KASHFadded before "INSIGHT " 4. and all that will manifest 10from him10 will be anger. : "in his speech and action" instead of "from him" .2 : added by Gd .2" at Headquarters.h . love and kindness. measuring. intolerance . No original reporting has been found . Gd . Gd .. Hq . This lecture is known to have been given in Paris or in Suresnes on 10th June 1922 . Ibid .2. added "II. Hq . 10th June 1 Insight 3 The activity of mind can be recognised in three different aspects.h . and every impulse prompted by this activity will manifest in the form of gentleness. " Hq .'s handwriting. passion.h . Documents : Gd .2 : Gd .st .2 = another copy in Gd .t . : rewritten to read. followed by the Invocation 3. All that manifests from him in speech or action will be more substantial. generosity. horrified. like7 and dislike both 8 win be balanced . suspicious. Hq .h . And the rhythm4 of mind can be seen by the speech and action of a person .1 : later Gd .h . If in speech and action a person shows a friendly attitude. Hq . Gd . GATHA. weighing. Gd .h . Ibid ." .st. This is not 9a person who is easy-goings.2.t . confused. Notes : 1 . : rewritten to read. Number 8. Number 8 . also progressive in a worldly sense .h .2 : "degree of activity" instead of "rhythm" . = a typescript made from "Gd .t . Gatha ." and therefore not mentioned in the notes after note 3 .st . rhythmic and chaotic.h ." and "Hq ." . Hq . Ibid . Hq . added "Kashf" before "Insight" .h . : "KASHFadded after "INSIGHT" .t . 6The person6 will be exacting.212 A copied and edited text in the handwriting of Sherifa Goodenough . 5it is mobile activity5.t.st . Hq . "the activity is mobile" 6. reasonable. If the activity of mind is rhythmic it will make a person more reasoning . 2 . mobile. made from an earlier document which is not in the archives .t . : "He" instead of "The person " 7. 8 .h .1 = a copy in Sherifa Goodenough's handwriting.". gratitude. : "both" omitted 9 . Ibid . "Series II .

Ibid .213 imprudence. No soul by nature is11 a fixed to any of these three aspects of activities12 . He can play on it any music of any rhythm. and nothing will affect it. or what the condition of his life makes him be . Therefore the principle of Sufi teaching is to regulate the rhythm of man's mind . : "is " moved to after "soul" 12. his mind is in his hand . and will be difficult for himself and for others . his mind becomes his instrument . Ibid . Then the Sufi becomes the master of the rhythm of his own mind. : "activity" . for he is no longer in the hand of his mind. 11 . It is what he allows himself to be.

: "that" added 9 .h . (Gd . Very often a Chinese dragon has an7 appearance of a tiger. (Gd. Hq . Hq . " 3 .st .st . 1)Gd . "NAKSHI BANDI" before "SYMBOLOGY" 4. indicated in the notes by "(Gd . "NAKSHI BANDI" after "SYMBOLOGY".e .h . Gd .e . : "symbolic " changed into "symbolical" .t . went over it again and completed many abbreviated and indistinct words .h .st . st. : "manifested " 11 . Hq .". (Gd . : " the wings of the birds " changed into "the bird ' s wings" .: "manifested" . : "the" instead of "an " 8 .. together with 9the wings of the birds9 and the paws of the carnivorous animals. : "symbolical " 6 .st . GATHA .1)Gd .st . Documents : Gd .2: later Gd .h . 1 : later Gd . st . Hq . Hq . st . Gd .t. Hq . Gd .h .t .h .1)Gd . 1)Gd . 1)Gd .1)Gd .e .". h ." Hq .e .h .1)Gd . The dragon suggests mortality.st . Gd . Hq ..2.214 A text hastily written down by Sherifa Goodenough with many abbreviated words completed in her handwriting . : "both " moved to after "represents" .h . 1)Gd . Geneva .". Hq .2.2 . Gd . Geneva . : added . of a seal. for editing.t . = a first stencilled copy. 3 .2.h . : " both" after "represents" 7 . added . hastily written down from dictation (or perhaps from a reporting) .h . The dragon represents life and death both6.2" at Headquarters. "Series II .1 = a text in Sherifa Goodenough's handwriting. its body8 of a snake. made from "(Gd . Later this same document was used by Gd . : " most" crossed out and "best " wri tt en instead . added. = a typescript based on "(Gd .h . also some appearance of man. Gd .h . life in the sense of eternal life. Gatha . Hq . (Gd .t. (Gd . st .e .2 .. : " man's" instead of "one's" . made at Headquarters. "II .'. (Gd . Hq .h .t . : "best " instead of "most" 5. e .e . standing by one's11 side .h .e . : "wings of the birds" .h .t. " Series II .h .h . Hq . Gd . Then Gd . : "bird's wings" 10. death in the sense of a change from mortality to eternity .1)Gd . Number 3. Notes : 1 .st . as a preparation for "Hq .. 10th June 1 Symbology 3 The most4 known symbolic5 figure of China is the dragon .e . This lecture is known to have been given in Paris or Suresnes on 10th June 1922 2 . Number 3 . : added . Hq .st . Gd . Hq . : added .h . Hq . Hq . Hq . : "that" added . Gd . " Gd . that life lives on life and so hungers for life . but is manifest10 in many forms.'s handwriting. made from "Gd . : "an" changed into "the" .e . which means8 life is one.2 = another copy in Gd . (Gd . Hq .h .h .2 .2 .2 . Gd .h .h . 1)Gd .

: "his" instead of "our" 13.h . Ibid . Hq . and the conquering of the lower nature is the killing of the dragon. Hq .: rewritten to read. (Gd . (Gd . and that can be avoided by conquering the dragon . Gd .. The dragon is also a picture of man's selfish ego. and yet man is unaware of it.st .1)Gd . for the ver 19 reason that even spiritual beings have matter 20which makes2o their being. which may be a misreading .e . But 23a11 stories of dragons 24prove the dragon to be24 a25 failure in the end and the spirit alone26 conqueror over it . building castles in the air.h . Gd . Gd . : "for" instead of "upon" 23.. : "very" crossed out.h .st .e .st .e .st .h . Hq . (Gd .h . : "signifies" instead of "is a sign of" 17.h . which is13 not only the enemy of others.e . : "is a sign of changed into "signifies". "of which also St.2." .1)Gd . Hq . wrote : "'power can govern and cause' in the second Hq . Hq .. (Gd .st .2.e . Hq . Hq .t .2 : "keable difficulty " 19. Gd . Gd ." 16.".st .2.2. this document has not been found in the archive s 18. Gd . Hq .t .1)Gd . Gd . : "this power can govern and cause" . and that obstacle is death.st . Hq . Hq . : "and" crossed out.t . Gd . Hq . in ink 26 . governing.h . : "upon" changed into "for".: "which" crossed out. (Gd . : "the" omitte d 28 . Gd .1)Gd .h .h . : "very" omitte d 20.1)Gd .e . (Gd .2. : "making" instead of "which makes" 21 . Gd . (Gd . but which14 makes man his own enemy .st . : "which" omitte d 15.t . (Gd .t .h . (Gd .st . The dragon also suggests that there is an obstacle on the way to eternity.h . : "which making" instead of "which makes" . for this one symbol suggests and teaches 29 many things . but reinserted by Sk.l)Gd .1)Gd . (Gd . can cause". : "of which St .'s intention to cross out "which" .2. Hq .1)Gd .. Hq . and 1 which is dependent upon 22 its life and comfort on things of this earth . Hq .e . In the27 Chinese art this symbol is kept 28to the fore28.h .2. George also is the symbol .h ..2 . The dragon signifies the lower nature. Gd . : "touches" instead of "teaches". : "a" omitted.st .t .h . 15which is also the symbol of St .e .h . George15. Gd . Hq . (Gd .2.2.h .h . : "proves" added 27 .h .e .2 : "this power.st . Hq . Gd .h .t . which has its transitory reign over things and beings. Ibid . : "is" moved to after "not only" 14. George is the symbol .1)Gd .e .1)Gd . : "in " 24 . : "and" omitted 22. Hq .st. : "in" added . (Gd .21 5 awaiting its hour every moment of our12 life.1)Gd .2.h .h . The dragon 16is a sign of16 material power. depending upon the life of this mortal world . and often 17the power can govern and cause17 difficulty18 even to spiritual beings.1)Gd . : "the" crossed out . probably it was Gd .e . 12. in the margin Sk .h .st . : "this governing power can cause" .h . : "in the foreground" instead of "to the fore " 29 .e . Hq . : "prove the dragon to be" changed into "the dragon proves" .h . Hq . : "power can govern and cause" . : "the dragon proves" 25 .h .

Gd . 13The chief reason of like or dislike is familiarity. Gd . "Series II . Gd . = a stencilled copy made at Headquarters.h . changed "estrangement" into "strangeness".'s handwriting.2.2. or11 dislike for' certain things which many others like . Gd .h . Number 9. but only8 because it is foreign to one's nature . 9th. 10th and 13th June 1922. = a typescript based on "Gd . ". : "a" added 12.t .t . One14 often.t.t .st .1 : later Gd .st . Number 9 . : this sentence was omitted 14 ." . GATHA . which must have been given in Paris or in Suresnes ." 8 . Geneva .h . : "KASHF added before "INSIGHT" . Hq .1 = an edited copy in Sherifa Goodenough's handwriting.h .t . Hq . made from an earlier document which is not in the archives . Gd .h . : "often some people have a liking" instead of "people have often like" 11 . Gatha . Hq . but later again reinserted by Gd . Gd . No original reporting has been found . as a preparation for "Hq . Hq . "Series II . No date of this lecture on "Insight" has been found. into "some have often like" . Gd .t .2 = another copy in Gd . : "love for it" instead of "its love " 10.st.2: Gd .2. colour. form. Hq . Gd . Gd . Ibid .2.1 : later changed by Gd . Hq . Hq .9.2.h .h . Gd .2".2 : added by Gd. Gd .2." and therefore not mentioned in the notes after note 3 . made at Headquarters. : "KASHF" added before "INSIGHT " 4 .h . smell. Ibid . of dislike estrangement13 .1 : later Gd . Therefore 10people have often like10 for certain things which many others dislike." and "Hq . Geneva.h . : "One" omitted .2. Hq .h .h ..t.t . Hq . : "sound" instead of "hearing " 6 . Notes : 1 . : "only" omitte d 9 . 5 .h . but as other lectures closely related to this subject were given on 8th.st .t . identical in wording to "Hq . 12 June 1922 could well be the date of this lecture. : "disliked" added 7 . when travelling in the train15 feels more comfortabl e Documents : Gd .216 A copied and edited text in the handwriting of Sherifa Goodenough .h . Hq ." Hq . or in sense or idea is not6 because 7the thing itself is worth one's dislike.t . : "of" instead of "for " 13 .h . Hq .. Gd . followed by the Invocation 3 . : "it deserves to be so" instead of "the thing itself is worth one's dislike . 2. Once a person becomes accustomed to anything he develops sits loves in himself .t.h .t . Hq .".1 : later changed by Gd .h . added "11. with further editing. into "the thing itself deserves one's dislike". Ibid .2: "or" omitted. : added. added "Kashf" before "Insight" .h . Gd . Gd . and 11th June being a Sunday. 2 Insight 3 What one dislikes in line. Gd . taste or4 hearing5.

Ibid . Gd . Gd .t . Hq . 15 . like29 comes from knowledge and dislike from ignorance. bitterness or spite becomes cleared awa}25 26no sooner26 one touches that barrier which keeps souls apart . Gd .1 : "is" later changed by Gd . : rewritten to read. " 19 . : "liking" instead of "like" 30 .t . into "a person" . and the reason why one dislikes if one takes a dislike to a certain thing . : "becomes" instead of "is " 29 .2: "and" instead of "or". Gd . What makes one dislike things and despise men is a certain barrier which very often the one who dislikes does not know.2: "that" crossed out by Gd . into "becomes" . By a keen observation of life he gets to that barrier and understands what it is that makes him disliked or makes him dislike others . All things have their beauty. Hq .h . Gd . Gd . "if--once someone has come and sat there. : "has" added 20 .t . . Hq . : "very" added 21 . Gd . It is true that one need not force one's nature.2.2." This shows that ignorance is28 a cover over all that is beautiful and ugly. Gd .h .h . : "and" added by Gd . Ibid . and all that I don't know I cannot love at once . Ibid . All fear. into "or" 25 . if they have spoken together and become acquainted. Gd . : "through" instead of "by" 31 .21 7 if no one else 16came in16 his17 compartment. 24 . Hq . misunderstanding.h . : "the" omitte d 22 . Ibid . However.2: "the" added.h .2 : "one" added.2. and31 things which do not deserve liking. above them a soul will rise by the help of knowledge.t .t . it is not necessary to dislike what one likes or to take a liking to something that by nature one dislikes. The work of the Sufi is therefore to investigate the truth about all things or24 persons whom he likes or dislikes . "What I know to be loveable I have always loved. : "away" omitte d 26 .2: "his" changed into "one's" 18 . and became acquainted18. : "that" omitte d 28 . and all I dislike is what I have always disliked in life. Also it is possible that by30 ignorance one may like a certain thing and by knowledge one may rise above that liking .h . .2. but 18once a person came an d sat and if they spoke together. Gd . Ibid . doubt. Ibid . although both are necessary. Hq ." It can be said in other words. but later changed back by Gd .h .t .h . but later crossed out by Gd . : "as soon as" instead of "no sooner" 27 . : "a person" added 16 . the higher knowledge must always give liking for all things. : "from" instead of "by the" 23 . suspicion. Hq .h . After the21 observation one will come to understand that27 "All I like in the world is what I have always liked. Hq .2. 23also the one who is disliked does not know . : "comes into" instead of "came in" 17 . then they wish to travel together . and so19 every person his goodness. only one must know why one likes if one likes a certain thing.h .h . an d one's dislike of a person 20often comes from the21 lack of knowing that person o r by then lack of familiarity with him . Gd .t . and knowledge uncovers it . later changed by Gd . Ibid .

for the sou l Documents: Gd . yet if his life is not fruit-giving."." at Headquarters.st. so goodness cannot be without badness . Sr.2 : "shoulders" . "II .st . Symbology 3 There is a Chinese symbol 4of the philosophers carrying on their backs5 peaches. Notes : 1 .'s further editing in this document is indicated in the notes by "(Gd .h .st. Sr . : later Gd .h . and 10th June 1922 . However good or spiritual a person may be. Gatha. A person whose life becomes fruitful 6does not only bear6 fruit to others..h .)Gd .2 = a second stencilled copy. Hq .". followed by the Invocation 3 .t .st . the soul had better not have been born on earth. made from a reportin g which is not in the archives . " Hq . life would be very uninteresting.)Gd . Hq .2 : "of" instead of of the" . Hq .-48.2 : "NAKSHI BANDI" added before "SYMBOLOGY" 4 .st .1.e ." at Headquarters.st. = a typewritten copy made from "Gd .Sk .1 : "not only bears" .t . : "shoulders " 6 .2: added "Series II .h . he has not fulfilled the purpose of life .)Gd .. Number 2 . for goodness is dependent for its beauty on badness . Therefore this lecture has been inserted in the present volume after 12th June 1922 . 9th.. made from "Hq .218 An edited copy in Sherifa Goodenough's handwriting.for him life becomes a fruit. The 11th June 1922 was a Sunday . Hq . 2 . added.1 : a colon instead of of the " 5 . = an errata list on which Sirdar van Tuyll and Sakina in later years exchange d comments on revisions made in the texts. (Gd . = an edited copy in Sherifa Goodenough's handwriting.Sk. Geneva. Hq ." at Headquarters.e . (Gd .t .e . Hq . If life were for spirituality alone.e . Although this lecture is undated. from a reporting which is not in the archives . Hq . : "does not only bear" changed into not only bears". Gd . made from "Gd . Hq .t . If life were only for what people call goodness.st .h .h)Gd . -. Geneva . 2 .h . as a form cannot exist without a shadow. Hq . the oldest available text seems to have been written down by Gd . which means that the object of life is to be fruitful .t . Gd .t . dated 8th. Hq .1 = a first stencilled copy. : of the" replaced by a colon .1. (Gd . in the same copybook that contains lectures on the same subject of Chinese symbology. : "NAKSHI BANDI" added before "SYMBOLOGY". Hq . but every aspect of life bears fruit to him as well.st . Geneva. : "backs" replaced with "shoulders". Hq .h .

Goodness and spirituality are the means.e . Hq .: "when" changed into "that in which" . when a musician begins to enjoy his own music. Fruitfulness has three aspects . Hq . Hq . Hq . if not. Hq . (Gd .)Gd .h . and the life outside is a benefit to him . 17 . For instance.)Gd .st . Hq . the next aspect is when9 man benefits from the life outside himself . That is the moment of the fruitfulness of life . all other documents : "reciprocal" omitted and "a" changed to "an" 16 .)Gd . it is fruitfulness .l : "might" 11 . when he enjoys the music of others.)Gd .h .st .2 : Sk . but it is for this realisation that God created the world.st .st . Hq . put "fruit" in parentheses. There is a great treasure of blessing within oneself. The whole creation is purposed to7 something greater than goodness or even spirituality.h . not the goal.Sk . : "wi4houtside".. : "that" instead of "their " 18 . that man may10 enjoy fruitfulness therein. and there is a vast treasure of blessing without13 oneself .e . Gd .)Gd . (Gd . : "deprives" . and when one has become able to find out the treasure one has within oneself and to exploit the treasure which is outside oneself.st . It takes all the patience one has to arrive at this realisation.1 : "become" instead of "borne" . Therefore it is the object of life which the symbol of peaches represents . that is the second stage of realisation. Hq . If there is any goal. (Gd .st.st .e .e . Hq . every soul is purposed for this . all other documents : "for" 8 .1 : "that in which " 9 .t .)Gd . : "reciprocal" crossed out and "a" changed to "an". : "may" changed into "might" .st..h . There comes a time in the life of the fruitful souls when every moment of their17 life bears a new fruit. then his life has become fruitful. : "fruit" to be omitted. 1 . : "when" changed into "that in which". and when there is a14 reciprocal15 exchange between his own treasure and the treasure outside.. (Gd .1 : "a" omitte d 15 . 18as if it were18 a plant which bears fruit at all times of the year . and that is fruitfulness . It is the absence of faith and lack of patience which derive11 man of this bliss .h .e . See end of par . and the third aspect is when9 man is a benefit to himself and to the life outside. : "that in which " 10. Sr .2 : "as if it were" replaced with "just like" .st.219 in its nature is spiritual. Ibid .1 : "fruit" omitted .st .1 : "deprives" 12 . : "to" changed into "for". then his life has bornel the fruit for which his soul was born.h . (Gd . (Gd .t .e . all other documents : "outside" 14 . 7 .t. Hq . that is the first fruit12. Hq . Hq . The first aspect is when8 man benefits from his own life . as it was not said 13 . but when man enjoys his own music and makes others enjoy too.2 : "that" added before "when" .h . Hq .

2 : added by Gd .2. Gd . twiddling8 the thumbs. Number 7.h . before he 14has answered14 the seer knows what will be his15 attitude . "Series II.st. Ibid . Geneva and identical in wording to "Hq . "answer from his" .t . 13th June 1 Insight 3 When a person is thinking you can see his thought in his eyes.2. : "Looking out" to which Sk . Ibid . Ibid .220 A copied and edited text in the handwriting of Sherifa Goodenough . looking up or looking down. : "a half-smile" instead of "half-smiling" 10 . Gd . sitting stiffly or at ease. Hq . Ibid . or leaning to one side or 12the other. Hq . Geneva .t . : "the"(The) adde d 12 . not found in the archives. made at Headquarters. Hq . made from "Gd . Hq . Gatha . Hq .10 screwing up10 the face or 11forehead." and "Hq . Gd .t .t .. Gd . Ibid .'s handwriting.st . made from an earlier document. "answer from his" . = a stencilled copy. Ibid . Number 7 .2". Gd . sitting upright or leaning back.h .h . 1 iHindus believe that the creation in Brahma's dream. Gd .1 : later Gd . in his movements. : "KASHFadded before "INSIGHT " 4 . Hq . : added. Ibid . in his expression. added "Kashf" before "Insight" . turning of6 the head'to the right or left.1" as a preparation for "Hq . No original reporting has been found . : "things" omitte d 14 .h . followed by the Invocation 3 .h . : added "Series II .2 : Gd . Gd .t .h .h .t . : "to" adde d 13 . GATHA. : "puckering" instead of "screwing up" 11 .1 = a copy in Sherifa Goodenough's handwriting. all things13 show to the seer the line of thought . half-smiling9." .2 : "Looking out of" instead of "seeing from" . It is therefore not mentioned in the notes after note 3 . Hq . added "11. Gd .". 7up or down7.1 : afterwards added. : "answers" instead of "has answered" 15 . scratching the fingers.st .: "the" instead of "one's " 6 .: "turning" instead of "twiddling " 9 . = a typescript based on "Gd ..h . and 4seeing from4 the corners of one's5 eyes.t . Hq . Ibid . Things such as opening or closing the eyes.". especially when a person is asked a question.: "of" omitte d 7 .h .t. rubbing the hands.7 . This lecture is known to have been given in Paris or Suresnes on 13th June 1922 2 .h . added "of" in ink 5 ." . which means th e Documents : Gd . " Hq .: "raising it or bowing it" instead of "up or down" 8 .t. : "KASHF" added after "INSIGHT" .2 = another copy in Gd . Hq . Notes : 1 . made at Headquarters.h .st .

The aim of the Sufi. It is not a sin to know anybody's thought. Gd . in plain words.1 : afterwards Gd .2 : "prevent blunt their inner sight" instead of "prevent their inner sight from being keen" . 22For instance22. noti8 19only action19 but 20even the evidence of thought20 is given by every atom of the body immediately. in proportion to his might.1 : afterwards Gd . Gd .h .1 : afterwards Gd . : "that" added 35. : rewritten to read. "to try" .t . their moral is to overlook all they see on their way. Those who go farther. when30 one professes to do so . but it is a fault. Hq . and what one cannot see is not hidden in itself. Gd .t. : "if" instead of "when" 31 . Ibid .t.t . 16 . changed "become" into "give". Gd .2.t. Gd . and what we don't know still exists in the thought-world .221 Creator's dream. : "in" added 26 . Hq .h . Gd .2. at the same time to sit with closed eyes is no 33 good either.1 : crossed out "for instance. Gd . replaced "mounting" with "climbing" .t . Hq . no doubt. Hq . In the Koran it is said. : "give " 17 . Gd .1 : afterwards Gd . is to see and yet not be interested. but changed back by Sk . Hq .2. : "other's" instead of "other s 29 ." . to break it . : "by" adde d 28 .h . : "for instance" omitte d 23 . as their mind is fixed on the goal . Gd . or25 the part which you disliked. Hq . Gd .: "of" adde d 19 .2.t. : "to try" added 32.h .2. Hq . So.t. but from one's own21 eyes . man makes what he thinks. : "place" instead of "spot" 25 .t. Gd . In both cases you have allowed your feet to be chained to that place for more or less time.t . "evidence even of the thought" 21 . therefore. Those who trouble about others'28 thoughts and interest themselves in others'28 actions most often lose their time and 29prevent their inner sight from being keen29 . Everest and were interested in a certain spot24 which you liked. but what has not been materialised we don't know. Hq .h .: "have" added 27 .t .h .h .2.h . "The organs of your body will become16 evidence of your action on the 17last day17 . changed "only action" into "the action only". and by that26 lost time and opportunity. in "Hq .h . To31 know the thought of another for one's own interest is not just nor32 beneficial. : "not" instead of "no " 34. Gd . Ibid .h . : "blunt their inner sight" 30. never to halt on the way. whereas you could have gone on forever and perhaps seen and learnt more than27 stopping there . Hq . what the Creator has thought He has made . Gd .h .2.h . to admire it. : "the action only" instead of "only action " 20 .h . Hq .2.t . Ibid .h . added. Ibid ." Really speaking. The nature of the manifestation is such that there is nothing hidden except that which one cannot see. Gd . Gd .2. and it is this attitude 34 if constantly practised that35 will lead man safely to his soul's desired goal . Hq . : "or" instead of "nor". : "Last Day" 18 .t. Ibid . : "climbing " 24 .2.h . Ibid . Ibid . : "that" omitted and a comma added . Ibid . The best thing is to see and rise above." into "nor" 33. suppose you were mounting23 Mt . Hq .h .: "own" omitted 22 . Gd . what materialises we call happening.

: "enough " omitte d 12. Hq .". "Series Ill . Gd . Therefore it is not mentioned in the notes after note 3 .". Hq . : "enough " crossed out by Gd . = a text in Sherifa Goodenough's handwriting. Gd . 2 .t . Hq . Ibid . Ibid . copied from an original reporting. it could well have been given during Spring 1922. made of "Hq . into "which carry". Hq .3 . = a stencilled copy. The mystics do not only project their own Documents : Gd .st. . Ibid . Hq .t .t . a person whether facing or having his back turned.st . : "which car ry" 6 .t . . Hq :t . Gd .t. : "car rying " changed by Gd .h . followed by the Invocation 3 . If the thought power is strong enough" and the breath is sane12 enough to carry the thought waves.h . h .t. for editing . : "easier" instead of "more easy " 10 . Pasi Anfas 3 It is by4 the vibrations caused by the breath which become thought waves carrying5 the thought from one mind to the other . Gd . Although no date is known for this lecture.h . Hq . although it is not always necessary that a person must be facing one in order to receive 10through breath thought waves10 . This same copy was used by Gd . : BREATH" added after "PASI ANFAS" 4 . : " by" crossed out by Gd ." at Headquarters. Hq . for a certain position makes it 9more eas? for the breath to reach than another.h . : added . " with regard to eachother" 9 . Number 3.222 A copied and edited text in Sherifa Goodenough's handwriting . not known by whom and not found in the archives . : "whether " replaced by Gd .t. Sr . GATHA . Gd . must receive thought . Hq . "thought waves through breath" 11 . = Notes : 1 . Gd . With "that" . Hq . : added .t ..h . : "that" instead of "whether" 7 . : "sound " instead of "sane" an extensive errata list on which Sirdarwan Tuyll and Sakina exchanged comments on changes made or to be made in the texts . : added by Gd . It is therefore whether6 thought reading much depends upon the position7 two people sit8.h . : "sane " changed to "sound" . . : reordered to read . : "by" omi tt e d 5 .h . = a typescript made from "Gd . : " in which" adde d 8 . : "111 . Geneva .st . Hq .Sk .t . Hq ." and identical to it in wording . : " BREATH" added before "PASI ANFAS".

: "manifesting the reflection " 19 . : "no other reflection" .t . Hq . Hq . but also they can make themselves respondent14 to receive the thought waves of another carried by his breath . added in ink "not already a" omitting "no" . The mirror which has no19 reflection is capable of manifesting the reflection of the other mirror . replaced "reflecting the impression" with "manifesting the reflection" . by the projection 17of the condition17 of another person's breath upon his heart . 13 . Plainly speaking.h .t. : Gd . and two mirrors facing one another become projected on one another. Gd . : "a" instead of "the " 17 . but also upon15 the16 mystic the condition of another becomes revealed.h . Hq . Hq . into "to". In this way breath enables a Sufi not only to know and see his own condition of life. one 18reflecting the impressionl of the other . souls are likened to mirrors. Sk .Sk . : "to" instead of "upon " 16 . : "upon" changed by Gd .t . : "of the condition" omitted 18 .t.h . Ibid . changed "their condition" into "the condition of their being". Gd . Hq . This receptivity does not only enable an adept to read the thought of others' thoughts. Gd .223 breath and see 13their condition13 manifest before themselves. Sr . : Sk . "no" to be omitted . : "the condition of their being " 14 . : Gd . : Sr .t . : "responsive" instead of "respondent" 15 . Hq .t. but also to know and understand the condition of those he comes in contact with .

: "There " instead of "It " 11 . Hq . st . followed by the Invocation 3 . = a typescript made from "Gd . : Gd . It is as a little stream that4 can be washed away by a large stream of water. Hq . There is a great difference between a developed breath and an undeveloped one . : added ." 12.t . Geneva .". A Sufi whose breath is lively." and identical to it in wording . : "111. Gd .t .st. changed " can scatt er" into "has the influence of scattering" . It is a psychological fact that the voice and word of a person whose voice is cultivated makes a greate r Documents : Gd .h . Gd . Gd . the vibrations of the atmosphere of another . Hq .t .. life and health to another person . Gd . which is called in the Sufic terms Nafsi garm. In this way a Sufi brings a. 6feelings. : "in " omitte d 9 . : "A specially" . Especially12 produced singing voice is quite different from the uncultivated speaking voice . copied from a reporting of the lecture. Hq . In this way he is able to convey his thought or feeling and put? his vibrations in8 as the9 atmosphere for another who needs it for his own betterment . Hq . "a difference .st .224 A copied and edited text in Sherifa Goodenough's handwriting . Pasi Anfas 3 The breath of one person may. : Gd . He can have an influence on the character of another person . In this is the secret of knowing the condition of another person . Gd .h .st . Hq . : Gd .h .h . Hq . " Series Ill .t.h .". at Headquarters. Hq .t . It10 is as vast 11 or even vaster difference between the breath of two persons as in two voices .4 . and not found in the archives . Hq . = a slightly edited text in the handwriting of Sherifa Goodenough. not known by whom. in ink 7 . 5can scatter5 6 the thoughts. (not in Hq . or even a vaster. Although no date is known for this lecture . : "create" instead of "put" 8 . : " BREATH " added after "PASI ANFAS" 4 . : "has the influence of sca ttering " 6 .h . : "that " omi tt ed 5 . it could well have been given during Spring 1922. t . Therefore it is not mentioned in the notes after note 3 .t . so to speak. Gd . with "an" 10 .h . made of "Hq . 2 . : " put" changed into "create". : rewritten to read. Gd . changed "It" into "There ".) : "and" added by Sk . Hq .t ." . : " BREATH " added before "PASI ANFAS". = a stencilled copy. Number 4 . . : " in" crossed out by Gd . Hq . GATHA .h . : added by Gd .t .t . changed " Especially " into "A specially" .t .h .t . : " the" replaced by Gd . Hq . Hq . Notes : 1 . Hq . overpower the breath of another.

It is in this that there14 is the mystery of the mystic's magnetism. exalting.t . : "there" omitted . Hq . Ibid . 13.225 impression than the voice and word of an ordinary person . at the same time invigorating. harmonising. : "must" moved to after "then" 14. How much more then the influence of breath must13 work silently . which is healing.

Kashf" above the lectur e 3. Number 1". = a copy in Sherifa Goodenough's handwriting of the text dictated to her by Sk . only the first three words. "Towards the One . Very often man expresses his thought in any conversation that may be going on.h . Hq . : "KASHF" added after "INSIGHT" . of which Sk . " 4. : "his nature is. Suresnes.sh . took down in sh . Gd ..t . 1. = Sakina Furnbe's shorthand reporting .h .) on which in the 1950's Sirdar van Tuyll and Sakina exchanged comments on revisions made in the texts .1 . : Sr .h . but Sk . Hq . and as 7a nature7 man looks for a scope fo r Documents : Sk . changed "the story" into "his thought". Sk . however. : "his thought" instead of "the story". underlined. Geneva . it has been written very neatly in ink instead of in pencil as usual . Gd . but in "Hq . : "KASHF' added before "INSIGHT" 5 . : added "Series Ill .. which perhaps has nothing to do with 6the story6. = a typescript made from "Gd . Sr .t.3 Insight 4 Mind is most capable of expressing itself in5 fitting form .t ." instead of "a nature" .sh .h . . In her copybook "Summer 1922" the lecture appears before the numbered pages. Gathekas. Hq . = a stencilled copy showing a few slight alterations as compared to "Hq .t .".st . always used to indicate the beginning and the end of a lecture given by Pir-o-Murshid Inayat Khan . : later added "111 . Sk . : afterwards Gd .st . Hq .st . Hq .sh . Hq . Hq .Sk.sh .t. made at Headquarters. Gd .t . in her copybook can be deduced that this lecture was given on 16 June 1922. it is.." Sk . Hq . Hq . : later Sk . Notes : 1 .h .. added "Gatha Ill. Summer 1922 1 Towards the One . Gd .st. followed by the Invocation . Geneva .t . marked with the little blue cross that Sk . Sr . Hq .. ". 2 . Hq ." at Headquarters. = an extensive errata list (especially referring to the later classified lectures under the names of Gathas. added "a" . stressed the point that "the story" had been sai d 7 . From the sequence of the lectures taken down by Sk .Sk. : "his thought" instead of "the story". Gatha . : apparently Pir-o-Murshid began the lecture by saying the Sufi invocation. in the margin ." with some alterations by Gd . Hq . wrote "the story". . etc . : "a" adde d 6 .st . from "Sk .226 Sakina's shorthand reporting transcribed by the compiler .st .

every condition man easily fords out a reason for it from 17mind . : Sk. Hq .h . In a serious conversation one can find a9 scope for a joke .t.. : "against each other" 19. : "and" instead of "in " 15.h . Hq . Gd ..t . Hq . Gd . : "its" instead of "the" . "One finds the same thing again".Sk . Ibid . added "the". : "a" put in parentheses by Gd . : "in" probably heard for "and" .. Hq . Gd .h . : Sr . Hq .. This shows that 12mind always seeks for a scope of13 expression in14 situations outside generously offer the scope .t . Hq . : "happens " 12 . Gd . reason is earth-born. : "he easily" 9 . wanted to leave it in. Ibid . : although "instantly" was said. as it was said 11 .227 expression of his thought. It is when the seer begins to loo k 8 . : "the" omitte d 27 .st . Hq . Hq . Gd . : "always" first omitted.st . : "a scope for" omitted . Hq . restored by Sk . "he easily". thought "instantaneously" to be the right word here 23 . which is ready to respond to the call of his27 master although the28 truth is coined by itself . 24 .st .st.t . later crossed out "a" 10 . : "that in" instead of "at" 17. to "the" . The one who does right and the one who does wrong. preferred to omit "a scope for".st . and in comedy one can find 10a scope for tragedy if one's mind happened" to dwell on sad thoughts .t . both find the reason for their action . : "one against the other" .st .st . Sr .t . : "of" changed into "for " 14 . Hq .t. : afterwards Gd . and 8easily he gets it . : "the" added 18. : "the" adde d 20 . Sr. Hq . Gd . Hq . Sk .. Hq . upon which man so confidently fixes his argument .Sk . : "to" instead of "at" 25 . it is a dispute between two reasons contrary to one another .st . : afterwards reordered by Gd .. Ibid .st . " 16. : "in" instead of "at" .h . man always reasons with another . : "its". : "instantaneously" instead of "instantly" .. changed the sentence back to The same thing one finds . It is most interesting when one can get at24 the back of a conversation and find out what it is founded upon . Hq . : reordered to read. to read. Not knowing this fact. Ibid . Hq . Hq . as 19sun shines and 19rain falls for the sinner as well as for the virtuous.h . every conversation is not always 21a pre-designed plan . : 'What a" instead of "how" 26 . Hq . 15The same thing one fmds15 with mind at16 every situation.st. Ibid . then reinserted by Gd . Hq .. but it is not a dispute between reason and no reason.. This shows that reason has not sprung on the soil of Heaven .st.h . Ibid .t. but Sk .. : "its" instead of "his" 28 .h . Therefore. Hq . Hq . then restored 21 . : "the" added 13 . : "arising" first omitted.sh . Hq .st . Two people disputing 18one against another. Sr . both have reason at the back of their discussion . Gd . Most often it is an outcome of instantly22 arising23 impulses . : "on" added 22 .t .. Even in tragedy one can find comedy. Hq . but Sk .h . .t . Gd . Hq .h .t . And it is still more interesting to ford how25 very obedient servant the2 reason is. Gd . This shows that 19mind provides reason.

t. he begins to get glimpses of truth. One who drifts along with the wave 30 of insight31.228 behind reason29." . will not enjoy life so much as one who has insight into life and yet stands firm on his own feet . Sr .. Insight makes life interesting . : "waves" 31 .st . Ibid . . : "that" instead of a comma 30 .Sk . Hq . Sr . . . Hq . : One who drifts along with little waves (meaning : sparks) of insight. : Sk . : "life" instead of "insight". upon which he can depend . 29 .

: added .'. Where in this document Sk . Summer 1922 1 Insight 3 The world4 is a body of5 idea and the idea is the soul of the world4 . she means to say that no such word appears in her shorthand reporting . = a slightly edited copy in the handwriting of Sherifa Goodenough. Behind every word there is an idea veiled in one or a thousand veils. and those who deny the existence of 6soul. Gd .t . t. They must say that only 6word exists without an idea. : "KASHF" added after "INSIGHT" 4. AlI other documents : "word " instead of "world" 5.h . Hq .h . Number 2. Hq . Gd . which in reality is impossible . added 1 11 . 2.t.p .p . = a preparation for the "Hq .h ." at Headquarters.st . : "KASHF added before "INSIGHT". Gd . : afterwards Gd . Suresnes. made from the text dictated to her by Sakina of "Sk .sh . The ears hear the word.Sk .t ." with the additions and corrections made by her typed in . Hq . : " in itself is " instead of " is itself as" ..". Hq . made on a typewriter with large letters used by Sherifa Goodenough .t . so the word represents the idea. the mind perceives the idea .2.st .st .st ." at Headquarters. : " is in itself" 8. Genev a Hq .. Geneva.. It is not the word which 7is itself as7 an idea. so the soul can only be seen in the body.". : afterwards Gd . not the idea itself. All other documents : "were " instead of "was" . Hq . the word would 9no t Documents : Sk .h .p . All other documents : "the" adde d 7. It is made from "Gd . added "the". Hq . it can be deduced that the date on which this lecture was given is 16 June 1922.. = Sakina Furnbe's shorthand reportin g Gd . but only an expression of it . or clearly represented by the word.229 Sakina's shorthand reporting transcribed by the compiler .st . : "the" added 6.p . followed in "Hq . However.t . 6word is a key to the idea.sh .t .sh ." . puts a word in parentheses. " Series III . GATHA. Hq .. = a typescript made from "Hq .h . Notes : 1 . t .p. Hq . Hq . Hq . Hq . Hq .st. Hq . Hq . must also deny the existence of 6idea ." and "Hq . = an extensive errata list on which Sirdar and Sakina during the 1950's exchanged comments on revisions in the texts. If the idea was8 not there. = a stencilled copy made from "Hq .. Sk. As 6body represents 6soul. : from the sequence of the lectures taken down by Sk ." by the Invocatio n 3. Sr. The idea can only be expressed in the word. in her copybook .p .

This opens12 another idea : that those who accuse others with authority 13of some fault13. Hq .t . but Sk . afterwards Sk . preferred to leave it in.st . height and depth . The hearing of the heart must be open for it .230 anythin 9 to the listener .st. : without "himself" 18 . as a world is hidden in a planet. what you know is the outside language. : "himself" added but put in parentheses by Sk .p .st . but Sk . Hq . : "only" added . : "not anything". . Hq. Hq . No one can tell another 16that you told a lie 16. : Sr . added "only" in sh . but he knows then23 what is meant by it .t . : "would convey nothing". and quotation marks added before "you" and after "lie" 17 . but in "Hq . : "at least" added . : "of some fault" omitted. : afterwards Sk . Hq . The seer must understand from a word spoken to him what even the one who speaks does no t 9 . 16 . underneath the open space . Al other documents : "that" omitted. : "what will the innocent child understand by it?" 12 . Gd . and proving thereby guilty of the same fault in some proportion .. Gd . : "himself" added .t. Hq .p . exactly as it was said .. w+iat how interesting the21 life must become for the one who can see behind every word that is spoken to him. and quotation marks added before "sarcasm" and after "intellect" 11 . By knowing words you do not know the language . will now and then show a15 childishness in expressing his opinion about another. So the language of idea25 cannot be heard by the ears alone . Hq . therefore. Hq . : "a" omitted . Hq .Sk . wanted to leave it i n 24 . wrote in the margin : "not (convey) anything" .. but Sk . : "at least" added 20 .st .st . Sr . who did not tell a lie17 even18 once19 in his life . : afterwards Gd . : "only" added Sk ..t. : "inward".t . Ibid ..t .". : "convey nothing" instead of "not anything" . Hq .. as 6soul is wider than the body . Sr . : "ideas" .p . He is an engineer of 6human mind . : "of some fault" to be left i n 14. : "not convey anything" . theyl4 must necessarily know the fault themselves .. in the margin . Hq . but restored by Sk .st . Sk . : "even" omitted 19 .st .p . . Gd . Hq . All other documents : "the" omitted 22. the inner24 language is known by knowing the language of ideas . Every idea has its breadth. Hq .p .st. its length. Sr . Hq . Gd .st . Sr. Therefore.p ..h .p . : "then" omitted. No doubt5 idea is vaster than the word.Sk .. length. 23.sh .st . Gd . : "himself" to be added . in "Hq .. : " 69 theught of idea" 21 .. but reinserted later by Gd . Sr .h . height and depth . later change back by Gd . Hq . Gd .. Gd . : "of some fault" omitted. into "inner" 25 . : "not (convey) anything " 10 .Sk . so a world 20of idea20 is hidden in a word ... : "a" omitted. Man. .. breadth." added by Sk .st . Hq . added "(convey)" in Ih . Ibid .h . Think. Gd .h .t .h . All other documents : "that" omitted. Hq .Sk . however evolved. Hq . Al other documents : "they" omitted 15. proposed to cross out "a". If one said to a child that10 sarcasm is an abuse of intellect.h .h . He then does not know22 what is spoken to him.Sk . Hq .sh . Hq . : "then" crossed out by Sr.h .h . Sk .. Gd . : Sr . 1 what the innocent child understands by it?11 The word "sarcasm" will be known by the one who is capable of being sarcastic . Hq . Hq . Hq .p . Hq . added a plural "s" to "idea" .t . but reinserted by Sk . Hq . : "up" adde d 13.

Sk . " 30 . subject to the condition of his body. Sr .. for every human being26 thinks. with the continual growth of such perception the life of a Sufi must become very much troubled. Hq . left it as said : "or " 28 . speaks or27 acts mechanically. 6Elephant's strength is required to carry the load of an elephant . there is n .t ." Sk . Hq.st .Sk .. a Sufi.d 29 it could be troublesome if the mystic did not develop 30all around3o . sees". Gd . Sr. : "all round" instead of "all around " 31 . Yes. Sk . : Sr .st .. put it in parentheses . Therefore as a physician fords out more about a complaint than the patient himself. Hq .st . Hq . Sr.p .23 1 know. : "may be seeing " 29 .t . It is not enough to become a seer alone..h . mind.d . : "sometimes" added. sees28 the distance of a mile . thought "and" to be more appropriate.h . and the might which enables one to surmount all difficulties in life ..st .. but31 to develop that strength which takes all things easily. : "sometimes" not to be adde d 27 . : "often" inserted by Gd . Hq . Hq . but in "Hq .. Hq . Hq .t .Sk . for when the average person would be seeing a yard's distance.st . Hq . the power that endures all things. Hq .st. : "and" instead of "or". but put in parentheses by Sk .p .p . : "what is needed is" added... wrote "or" in the margin ." Sk .h . Gd .st .t . Hq .. Hq . may be. All other documents : "no doubt" for "n . so the mystic must comprehend the idea behind every word that is spoken to him . : "what is needed is" to be added . . but in "Hq .Sk . Gd .sh . and situation in life . One might think. 26 .p . : afterwards added "often" in sh . : "may be seeing" instead of "may be. Hq . Hq .p .

232 Sakina's shorthand reporting transcribed by the compiler . : "inwardly" instead of "behind it".st. Hq . Hq . : "there" to be left i n 9. GATHA. 6 .. 3.r . : "else" added. .sh . in her copybook Summer 1922 can be deduced that the date on which the lecture was given is 17 June 1922 . : "behind " 8 . "I perceive d Documents : Sk .t .st . : Sr .". : "else" not to be adde d 11 . : "movements". = an edited copy in Sherifa Goodenough's hwr . Hq . : "movement" . = Sakina Furnee's shorthand reporting of the lecture . Gd . Kashf" in the margi n 3 .Sk . but the 's' put in parentheses by Sk . : "the eyes or" added. Sk. = Notes: 1 . : "KASHF' added before "INSIGHT" 4 .h . 7behind it7 there8 is a mountain of thought . : "ideas " 7 . = a typewritten copy made from "Gd .st . : "else" to be added. have idea6 behind them." at Headquarters. Where is this document Sk . Sr .t . Suresnes. Genev a Hq . Hq .h . Hq .st . No movement is possible without a thought at the back of it . Hq . Summers 1922 Insight 3 Actions such as a smile. or staring. Hq .st . Hq . Gd . added "111 . Gd . : Sr .h .Sk . wrote "behind" in the margin .h . Sr. : "or" to be adde d 5 .t. : "the eyes or" added ." .st .t .Sk . but in "Hq . : to leave the sentence as taken down in sh . in "Hq . Geneva . : Sr . but in "Hq . Sk .h . Hq .t ... 2 .st ." followed by the Invocation .t . or4 nodding. Hq .Sk . Hq ... Gd .h.t .Sk . : "movements".. 9Eyes express more than anything10 by their movement 11 the idea behind them . Hq .sh . : "or" omitted . Sometimes it is known to the person and sometimes the person himself does not know why he smiled . Sr . Sr..Sk. but put in parentheses by Sk . Sk . Sr .. but in "Hq . = a stencilled copy prepared at Headqua rters.st ." restored by Sk . Hq . : later Gd ..h . Gd . : "there" omitted.t .3.. : added "Series Ill .h . Sk . Gd . made by her from the text as dictated to her by Sk.st . Very often intuitive people say.. Gd .st .Sk . . Gd . : From the sequence of the lectures taken down by Sk .st . Gd . Hq . she means to say that no such word appears in her sh . later added "Gatha III. Sr . : "The" added 10.st .Hq . Hq . : Sk .st." Sk . or moving5 the head. puts a word in parentheses . Sr.. Sk . Hq . Number 3 . in "Hq .h . or frowning. : "the eyes or" to be added .h ." put in parentheses by Sk.t .". : "KASHF' added after "INSIGHT".. and made from "Hq .sh .".st . Hq .st.st . an extensive errata list on which Sirdar and Sakina during the 1950's exchanged comments on revisions in the texts . Externally it is a slight movement.

whom he has displeased. and wrote "psychic" above.. Hq . or "his favourable" or "unfavourable attitude" . Sk .h . crossed out "occult". Gd . Hq .h . By 12 . : Sr. and yet no difficulty is too great a price to live2 a real life . Gd . or "displeasure". : Sr. A person who lives as dead as a stone among his surroundings. but it comes most by heart quality by 19the development oft 13heart quality . put it in parentheses in "Hq . Hq . : "occult" instead of "psychic". Hq . Sr .h . Hq . added "the" in ink . There used to be courtiers in the ancient times in India..h . the more difficult it is 21 for him21 to live. : without "the" .t . Sr .233 from that person's look pleasure". There were nine courtiers attached to the court of Akbar.h . Hq . Gd .t.st .t . consideration. what expression suggested12 them what they perceived . Hq . And yet many do not know what movement.h . His personality especially in man. but the ending "al" put in parentheses by Sk . the more 20 one is living20. Hq . Sr . Hq . The method which a mystic takes to perceive the mentality of another. : "the" added.. 14 ... 13 .st . : "for living". : "guide" instead of "light" 24. : "for living" instead of "to live". then changed by Gd .st .". Gd . but in "Hq .st.. it comes18. A loving person is a living person .. Hq . The Sufi. Hq . even to such an extent that very often everything was arranged as the king liked. 20 . Gd . and he takes his thought as a guide to his nature . is that he takes the movement of the person and his expression as a light23 to arrive at the thought of 24man. : Sk .st .. then again inserted by Gd . who asks of him sympathy or service.: "for him" omitte d 22 . Sk . changed back by Sk . to "him" Gd . : "to" added Ibid . without him14 having uttered one word about it .t. into "psychical" .. he fulfills his duty of a courtier with every man . Yes. he brings about desirable results.t.st . in "Hq .: later Sk . whose duty in the world is to live in the presence of God. No doubt. Hq . : "to live" 23 . everyone of them knew the state of mind of the Emperor at every moment. : "psychical". : reordered to read.st. : "living one is" .t.t . : "the" added . Sk . : "the" added Gd . This shows that 13mind is an engineer.sh .st. : "living one is". Hq . People think insight comes by occult17 development ..st.t .t . "living one is" ." Sk . in "Hq . Hq . Hq . the eyes which change their expression so many times in one minute. and the body is a mechanism wit + which it works . : "who" omitte d 16 ." into "one is living" .." and wrote "to live" in the margin .. wrote "and" in the margin 17 . who15 does not know whom he has pleased. : "the development of" first omitted. : Sr. Sr .Sk .1 : "his" instead of "him". who expects of him thought. Hq . but in "Hq .t . Gd . Sk . : "does come" instead of "comes " 19 . Hq . Gd .h . Hq . but Sk . Hq . 15 . and who recognizes His presence in all His creation creatures.Sk . : to leave it as it was said : "one is living" 21 . Hq . Hq . suggests the idea behind .h .Sk . but by' unconscious working the engineer also becomes a mechanism . : "the" added . If the engineer becomes conscious of his working.st . Every expression of the eyes.t .st." changed back by Sk .h . : "or" instead of "and". : "psychic " 18 . but put in parentheses by Sk .Sk . who needs him in his trouble and16 difficulty.st.t . : "who" crossed out . who at every moment would know the state of mind and the attitude of the king.st..st.

st.st . he comes25 to know about the very depth of 26person's being. who added "was" in the margin . if he is foolish what is the reason of his being foolish .. he32 always fails. : "that the" to be added .. to know that one is wise or foolish. : "accordingly". he gets to know all about the person . is not sufficient . : "that the" added.st . changed back by Sk . The difference ism one knows life. one must know if he does right why he does right. Gd .. Gd . Hq .".t . : Sr. : "be" instead of "was". but changed back into "along" by Sh .st .t .st .. Hq . but also if there was27 a possibility of making the best of what the person is. A foolish person cannot get along28 with his own friend.. Hq . Hq . in "Hq . and instead of having a part of the knowledge about a person.st . Hq . to "comes" in "Hq..t..h . to "according" 32 .h .t . Hq . To have a complete knowledge of a person. Gd . . then changed back by Gd .h . : "was " 28. whereas a wise person can get along29 even with his enemy.t . in "Hq . Sr. Sr. understands human nature. Hq . : "were" ..Sk .". Sk . Sr.. : "were" instead of "was" . : "on" instead of "along". Hq . and if he does wrong why he does wrong. even if he wanted to act rightly. : "along" 29. if he is wise what makes him wise. in "Hq .. Hq .st . : "along" 30.st .h . Hq .h . and trying to improve the person without him14 knowing it . Hq .t. Sk . Gd . Not only this. Hq .. : "he" omitted . Hq .Sk .Sk . : "on" instead of "along".h . To know that one has done right or wrong. : "come".234 realizing the nature of man. whereas the other.t . 25. and acts according31 to it. and becomes disappointed in the end. Sr." 26.Sk . : "a" added 27. but changed back into "along" by Sk . Gd . but put in parentheses by Sk .st.st . but put in parentheses by Sk . : without "that the " 31 . Gd .

added 111 . which cannot be construed as "lines on the mind" Gd . : "next" changed into "other". Suresnes. followed by the Invocation . 4. he will speak the words which will pierce through the mind of the listener .h . : in Sk ..t . Geneva .h . speak just as they like at the moment . but the next5 one will become the master of his destiny .t . Where Sk. shorthand is very clearly written : "tiger". The truth that strikes as8 a hammer on the head of the listener.Sk .st ..st . Hq . Hq .. but in "Hq .sh . Sr. the other who speaks just like hitting a tiger4." at Headquarters. from ". later added "Gatha III. Hq .h . the 6of his hearer.t . : "other" . It is just like looking for a track before running the cart in that7 direction . Kashf" in the margi n 3 .'. Hq . : filled in "lines on the mind". one who speaks aeeefdi ng subject to his impulse. while speaking to whom he is speaking.. but in "Hq . The one who knows.: two indecipherable words in sh . " Hq ." at Headquarters. Many.t.Sk . Gd . Hq . This first one may often strike a wrong note. wrote "that" in the margin .st ." Sk .".st .235 Sakina's shorthand reporting transcribed by the compiler . = a typescript made from "Gd . : "lines on the mind " 7 . From the sequence of the lectures taken down by Sk .t ." Sk .st . the capacity of the mind of his hearer.. suggested to replace "that" with "a given " 8 . Summers 1922 Insight 3 There are two kinds of men.sh . Sk . : "next " 6 . = Sakina Furnbe's shorthand reporting of the lecture .. wrote "next" in the margin . : Sr . Gd . : although "that" had been said. Sk . made from the text dictated to her by Sk . G . both Sr .st .st . : added "Series III . Hq . Sk . : "like" instead of "as" . and may work against his own interest. Geneva .Sk . Hq .st .t .st . Sk .sh .t .t . Hq . : "a given" instead of "that". 2 . = a stencilled copy made from "Hq .. she means to say that there is no such word in her shorthand reporting .h . Hq . Hq . : "target" instead of "tiger " 5 . : "KASHF' added before "INSIGHT" 4 .st . : afterwards Gd .4 . Hq . is not Documents: Sk .sh . : Sk .. and Sk . put a word in parentheses in "Hq.st . content with their honesty.h . Hq . Hq . Number 4 . Sr . Notes : 1 . in her copybook "Summer 1922" can be deduced that the date on which this lecture was given is 17th June 1922 . Hq .".sh . They do not mind what effect it will produce as long as they are sure that what they say is true . : "KASHF' added after "INSIGHT" . = an edited copy in the handwriting of Sherifa Goodenough. Hq .t . GATHA.

later crossed out "a" . : "when" added 14. : "it" omitted. Sh . Sr . added it in the margin . wrote "as to" in the margin in "Hq . Even the animals are active . 9 . Some say spiritually wise is not worldly wise. Sr . he first takes the road which is already made there. to "only the".. Hq . Hq .". Sr . : "it" omitted . "he will make11 his words suitable to run over that line . and when 13 once he enters14 the mind of his listener. : "it" to be left i n 17 . Hq .... and makes.h . : "it" added. and those who are called spiritual. Hq . : "saying" instead of "finds". : afterwards Sk . : Sr . "ing" in parentheses .. Gd ." Sk . : leave it "only the". This shows that it is not t0only the10 thing to consider that what one says is true .t ..236 desirable . : "when" restored . : "that" replaced with a comma 18 . Hq .st . are more for their goodness than for their balance.st . The seer sees the lines made on the mind of the one to whom he speaks. in "Hq .st . Hq . but it is not so . crossed out "strike" and wrote "make" above 13. Those who know nothing of the world. 20as to2o its effect upon another . Hq . Man must have a19 forethought before he utters one word. .Sk .st .t . wrote "finds" in the margin . : "be lacking".h . Gd .st .st .h .t .Sk .t .. : Sr . Hq . : "a" to be omitted 20 . : probably Pir-o-Murshid first said "makes". : "has entered " 15. Sr .st.sh ." . : Sr.st . then he will make another road. Sk.. but Sk . Action is one thing and prudence is another thing . Hq .h . Gd . : "a" omitted. : Sk . : "crying" instead of "finds" . : "saying". Ibid .Sk . : "to strike" changed into "to make" .Sk . He has only to open his eyes and see .t . Hq .t . Sr .Sk .st.st .t .". yet for him worldly wisdom is not a foreign thing . but changed back by Sk . Gd . put "be" and .st . accepted "about". 21 Worldly wise is capable of being spiritually wise. : Sr . : "as to " 21 .h .. but spiritually wise is already worldly wise . Sk.. in Hq . : "finds" 16.Sk . Gd . Gd . Sk . : "be lacking". in the "Hq .t . Hq . If he likes to strike12 another road in the mind of his listener. replied : "No. but put in parentheses by Sk .h .st. Hq . as taken down in sh . : "he will make" omitte d 12 . Sk ." Sk .t . therefore he may lack22 in his23 experience in worldly affairs . : "a" to be left in. Sr. Hq .st.t . not before .st .st . but Sk ... Sk . but in "Hq . Hq .t . : "it" added.Sk . Hq . : "lack" 23 . and that is what effect it will make on the other .st .h . Even they work for what they need in life . : Sr . and then corrected himself by saying "he will make" . 'not the only thing' is better " 11 . but reinserted by Sk . He may not care for worldly things. Hq . Hq . . : without "it" 10 . It is just like one person going to buy something in a shop and finds15 before entering it16 that17 "I have not got more than fourpence" instead of going 18 in the shop and finding out what he can buy with his four pennies . but reinserted by Sk . Sr. What one expects in man is prudence . Hq . Hq . Gd . : "the only". Hq .t . : Sr . but Sk . Hq .. . The complete spiritual life is not a dreamy one . Hq . Hq .st .Sk .sh . : "about" instead of "as to". Sk . : "The" adde d 22 .st .. There is another consideration which is most necessary. Hq . : "his" omitted. : "to make" . : "his" to be left in . one would be better off without9 . Sk . : "it" to be omitted..st. Hq . Hq. but in "Hq . Sr . : "to" adde d 19 .t . Hq .st .". Hq .t . : "a" omitted . : Sr . Some think that these two worlds are different.

. : "world". in "Hq . : "it" added 27 .t . wanted to leave it "a spiritual".t .. which remain sti1135 unexplored by the36 science ." into "in" 35 ..st . : "turn". : "in the world". changed by Gd . Gd .st . : "in word " 32 . Hq .h . : Sr . Gd . Sr. Hq . Gd . is in the word27. but in Hq . : "one's" instead of "one" 39 .t . but it is not very clear from her hwr .h .st . but added by Sk ." Sk .237 but wide awake. Hq ..st. it can make25 friends into your enemies. 24 .st . Gd . Hq . but changed back by Sk . Hq .h . : "make".. fire. By a constant study of life.. The mystery of all success in every direction of life. Ibid . and26 can make your enemies your friends . : to leave it without "a"...st. but in "Hq .t .st.st. : "a" omitted.h . Hq . : "still" placed before "remain" 36 . : "special". Hq ..st . Sr. : "in the world" instead of "in word"..h . : an illegible word 28 . Gd .h .h .st . Hq . Gd . : "the" added 31 . Gd . Hq .Sk . Hq . Hq .st.".h .h . one arrives at a state of realization where one can heal hearts .. Hq . The word24 has a magic in it. Hq . : Sr . Hq . wrote "make" above . into "word" . Hq .t . Gd ." Sk .h . Gd . as was sai d 26 ..t . The word can produce depression or joy. Hq . Hq . by 37a spiritual37 thought given to one3 word.Sk . The word can produce the effect of earth. as clearly written in sh .Sk .h .. water. in "Hq . but with33 the disorders in34 mind. Gd .st ." .t . Sr .st . but Sk . Ibid . full of thought and consideration . Hq . : "a" omitted.st .st .Sk . The28 word has a29 power to turn the mind of the listener warm or cold.st. Hq .t .t . but Sk .. Hq . : "in the world". : "for" added 33 . Sr. but in "Hq . : "special". Hq . : "the" omitte d 37 . 29 .t .st . Gd .t .. : "The" may have been added afterwards by Gd .t . Sk ." Sk... air or ether . : "a" to be added 30 . : Sr .. Hq . Hq . : "special" instead of "a spiritual .. : "turn". changed "world" into "word". : Sr . Hq . : "for" instead of "with " 34 .st. Sk .. added "a" in "Hq . by a39 careful watching of the effects of one's speech upon others. He has medicine for every disease 31 in word31.t .st. Hq . : "word " 25 . The one who knows the chemistry of 30word. : "make" replaced with "turn" . wrote "a spiritual" in the margin . not only 32bodily disease. : for the" instead of "in". Hq . Sk . 38 . does not need drugs or herbs .

1 = a slightly edited copy in the handwriting of Sherifa Goodenough. for the book The Unity of Religious Ideals .1" and "e . Documents : Sk . of Gd . " Hq . It is." is mentioned in the notes.1 = a stencilled copy made from "Gd .1" was used . Gatheka No . It appears in English in a brochure issued by the Sufi Publishing Association. not typewritte n by her. and later written above by Gd . this lecture was given on Sunday.st .'s shorthand reporting E .". made from "Gd . It shows some corrections in the hwr . 1 Series II Number 1 . Number 1 . e .st . Gatheka No .238 Sakina's shorthand reporting transcribed by the compiler .st . the religion in which 5there is one thing5 most important and that is to seek God in the8 heart of mankind" . and identical to it in wording . and edited by Sherifa Goodenough (Gd . 1 8th June 1922 . 12 and 14 . probably referring to the series.) . and later a "II" was added in ink. Hq .t. it refers to both "Hq .1" at Headquarters.2 : added by Gd . Gd .st . From the sequence of the lectures taken down by Sk . Summers 1922 The Religion of 3 Heart If anybody asks you. Gd . in her copybook.sh . "Sufism is the religion of the heart. Hq .1" and "bk .. with "Religious" added in handwriting and "Series II Number 1 . = a typewritten copy made from "Hq .1 : "GATHEKA".. Suresnes. Only where differences occur between "Hq . Bk .t .2" .st. Gd ." and meant as a preparation for "Hq . Geneva. bk .st.st.st .p . Gd . and may have been used by her for an initial preparation of the text for multiplication and/or publication . It is mentioned only in notes 2 and 14 .h . Where "Hq . no . Geneva. The lecture was first published in a French translation in the magazine Soufisme . added "Religious Gatheka 1" in longhand above the title . : "Part I : II" added' .1 : "II-1" added above. GATHEKA. : "Series II ..t . Hq . 1" .p Bk . = a preparation by Gd . : afterwards Sk . then4 you may answer.2" at Headquarters. later completed to "R ." and the Invocation above~the title. from Sk .1" and "Hq . Geneva.st . Genev a Hq .sh . only mentioned in notes 2. what religion is it?". followed by the Invocation above the title .st.'s handwriting.h. and published by the Sufi Movement at the beginning of 1929.1" at Headquarters.st .h . sometime between 1926 and 1932 ." and the Invocation crossed out .2 = a second copy in Gd .h .h ." is the bookpreparation mentioned in the notes . Notes : 1 .p . The present lecture is to be found as Chapter II in Part I . for which "Hq . "Gatheka". therefore. 5. 2 . bk . a compilation made by Gd .st . "What is Sufism. probably made from the text dictated to her by Sk .t. an d nearly identical to it . Hq . = The Unity of Religious Ideals .2: "RELIGIOUS GATHEKA Number 1 . : "GATHEKA" added above the title.2 = a later stencilled copy made from "Hq . = an early typewritten copy of Sakina's shorthand transcription. = Sakina Furnee's shorthand reporting of the lecture .t. May 1926. above the title : "R .h . Sk .

.2. Human personality is very delicate .t. it is dead .h . Ibid . bk .t .t. later changed into "own feelings" .st ..h . later reinserted by Gd . speech and action . Hq .h . but if one speaks good23 of someone 24in his absence24. Ibid .h .t. Hq .t . to "his own feelings". E . : "human" omitte d 8 . : "one's" changed to "our" 12.h .l : "himself" instead of "his own feelings". : "to be careful of" instead of to take care of" 9 . bk .h .2.239 7 There are three ways of seeking God id human heart .t.p . 25it is sti1125 greater . Gd . Hq .st . and love is God . : one thing is" instead of "there is one thing" 6 .t .. E . 3First way is to recognize 3divine in every person and 8to take care ofg'9the feeling of the persons with whom you10 come in contact in one's11 thought.. bk . : "He" instead of "The one" 18. Hq . is without feeling.one" . : "feeling" changed to "to feel " 22.2" has "his" in the typ e 15. All other documents : "about" instead of "over" •16.2. Gd . Ibid . bk . [Ibid . the ending of a verbal form is not indicated.h .sh . is so absorbed in himself that he has no time to think of another .. His whole attention is taken up with his14 own feelings. Gd . Sk. he pities himself. bk . But that which causes12 sensitiveness is the love element in the heart. Gd .. : "well" instead of "good " 24. Hq . : "when he is absent " 25. Hq .2. : "you" changed to "us" 21 . : "own feelings". The person whose heart is not sensitive. : "every person" insted of the feeling of the person " 10.. Ibid .. Ibid . 17The one17 who takes notice of the feeling of another18 with whom he comes in contact. : "that is" instead of "it is still" 26. E ." changed back in ink by Sk.h . Gd . St.st . : "person" adde d 19.t. Hq .t. E .: "is never open" instead of "never opens " 17. E .st . 13. All Other documents: "the" added 4 . Ibid .2 : "is the one who". Hq . so it is not known if "cause" or "causes" was said . Gd .t. : "is the one who" omitte d 20.st ..st . : "is the one who" omitted . the more sensitive it is . E . but it is greater to sympathize with 3 . bk . his heart is not living. The next way of practising this religion.2. bk . 19is the one who19 practises the first essential moral of Sufism . : "of someone" omitted.: "then" omitte d 5 . All other documents : "feelings " 14. One feels for a person who is present.st . bk . The more living the heart. E . but in the Hq . One sympathizes in26 the trouble 27of someone27 who is before one at the moment. : "the" omitte d 7 . and "Hq .st . All other documents : "you" changed to "we" 11 . In that case the divine spirit is buried in his heart . : in sh . but in "Hq .1. : "speaks well of someone to his face" instead of "speaks good to the face of someone" 23. : "with" instead of "in " '27. . is to think of the feeling of the 0 person who is not at the moment before you2 .st . but one often neglects feeling2' for someone who is out of sight . : "cause".t.. E .t. Hq . Gd . Hq . he worries over15 his own pain and 16never opens16 to sympathize with others . E ...t.. Ibid .. : "in his absence" changed to "who is absent" .2.h . bk .2.st .st .. Sk . Hq . as : "of the. Ibid ... A person who is always concerned with his own feeling13. One 22speaks good to the face of someone22. then crossed out by Gd . Gd . Gd . later added an V . Hq .

The star in the heart of the crescent..h . Hq . Gd .h .1 : "responsiveness" e . bk. The crescent in the heart 41 is symbolical of41 respondence42. 28. and which helps the crescent to its fulness . is the light of the sun. The light which45 one sees in the crescent.h . bk. as it gets more light with its increasing respondence46. : later "Order" changed to "Movement" by Gd . Ibid .st.st . bk . Gd .h . : "Movement" instead of "Order " 35 . The Sufi Message is the Message of the day.st . Gd .h . Hq . Gd .st . Gd . to blow it32 until a flame may rise to illuminate ene's life the path in33 one's life .st . bk . Hq . All other documents : "that" added 44 . bk.t. bk .2. the wings picture its rising.h . is to recognize in one's own feeling. E . Gd . E .t . The symbol of the Sufi Order 1.st . Sk . Gd . Gd . : "to realise every impulse that rises in one's heart as a direction from God . Bk ... E.st. E . Sk . : "one" instead of "the one " 29.st.h .h .h . Ibid .: "holds the" intead of "uncovers its " 41 . : "receptacle" instead of "accommodation". e . : "receptacle" instead of "accommodation " 39 . Gd . Gd .. : "its ideal" instead of "the idea " 37 . but later "element" replaced with "spark " 31 .. and5o which puzzle 3human mind . Hq .2.2: "response".1. E . : added "as the moon grows fuller" 45 .. . . the feeling of God .t.43 rises . bk ...st .t . Hq .. The heart is earthly and heavenly both37. : "respondence"... 3Crescent is a symbol of respondence42 because it grows fuller44 by responding more and more to the sun. to realize it as a direction of God29. later changed to "responsiveness" by Gd ..2. bk .st .. E . : "the" omitte d 40. e . Hq ..h .2.. Hq . Hq . It does not bring theories or doctrines to add to those already49 existing.p . : "someone" instead of the one".. : "both" moved to before "earthly" 38 . Gd . then replaced with "receptacle" . 29 every impulse that rises in one's heart. Ibid . Gd . : "with" changed into "of" 48 ..sh . E .h . realizing that love is a divine spark in one's own31 heart..1 : "accommodates the" instead of "uncovers its" .t. as it progresses . : "toward" instead of "to" 49 . Bk . Hq . : "respondence".h . bk . : "that spark" instead of "it" 33 . Gd ...240 28the one28 who is far away . 3Heart is an accommodation38 on the39 earth of the divine spirit. All other documents : "a" adde d 36 .st . : "of" instead of "in " 34 . : "already" placed after "existing" .t .sh . Gd .2. bk .h .t . which is35 heart with wings. : "response" instead of "respondence" 47 . it is the heart that responds to the spirit of God. represents the divine s ark which is reflected in 3human heart as love. E.h . Hq . see Ox . Ibid . bk . bk .t .t .t . Gd .2.2.t. and when it 40uncovers its40 divine spirit.t . : "own" omitted 32 . Hq ..2. so it becomes fuller with47 the light of the sun . it soars heavenward . : "responsiveness". : rewritten to read : "to realise every impulse that arises in one's heart as a direction from God" . is symbolical of 36the idea36 . see Ox . Hq . 43 . .h .t . E . bk . E . Hq . bk. : "which" omitted 46 .st .2.st. : "to realise every impulse of love that rises in one's heart as a direction from God" 30. E .. : "symbolises" instead of "is symbolical of" 42.2.2 : "element" instead of "spark". Gd . And the third way of realizing the Sufi principle..h .2 : first "accommodation".t .

50 . "on the part of each for the religion of the other. : "the" omitted . harmony and beauty. All other documents : "and maintain" adde d 54 .st .2. Hq .t.h .1 : to one another's religion . It teaches service and usefulness. : "and" omitte d 51 .t ... Ibid . : "in order to" replaced with "so as to" 53 . It wakens in humanity the spirit of brotherhood. which alone can make the54 life in the world fruitful. in which lies the satisfaction of every soul .2. with tolerance 51 towards one another's religion. Gd . with forgiveness for one another's faults51 .st. e . bk. Hq . Gd .h . The Sufi Message does not give a new law. : rewritten to read. with forgiveness from each for the fault of the other" 52 . Ibid .. h . It teaches thoughtfulness and consideration 52in order to52 create53 harmony in life . bk . Gd . with forgiveness for one another's fault ". the absence of which is the only tragedy of life .. E.241 What the world needs today is the Message of love.

o .Q . 1922 is the likeliest . S .t . The5 life is the same for the6 saint and 7the satan f and if 8they are8 different it is from9 men's10 outlook on life . 11One turns the same life into Heaven and the other into Hell .t . : "The" omitted 6.Q .Q . in March 1932 (Vol . changed "men's" to "man's" . L . probably a repo rting June 18 1 The Smiling Forehead 3 By forehead is meant the expression. edited by Ronald A. Kf . : Gd .. VII.t .Sk .Q . meaning one under the influence of evil . but with some change s Sk . : "the" omitted . in the hwr . : a question mark after "Satan" crossed out by Kf. made from Kf. = an extensive errata list. o .t . but not the year . later Gd . 4. in another ink by Sherifa Goodenoug h 01 = an old typescript. "for" added 8 .4 ) Sr . see end of the lecture . Sr... In the phrase used by some of the Persian Sufi poets. : "their" instead of "men's " 11 .Q. by a process of elimination. : "towards " 5. Kf . = an article appearing in the journal The Sufi Quarterly . khanda peshani . : "to" in place of "towards". Notes : 1 . : "the" omitted 7 . exchanged comments on revisions made in the texts . Kf .sk . Pir-o-Murshid Inayat Khan probably was in Paris/Suresnes at that tim e 2. generally following Kf . : "from" changed to "because of" 10 .. in ink. S . : Gd .Q . : "Note by Murshida Goodenough : Incomplete " typed at to p 3. and Sr . crossed out "the" . S . Sk . S.t . S . Kf .Sk .Q . : Gd . Sr . Sk . : Gd . on which Sk . but being unfamiliar with this common usage in Islamic languages.t.. with a few later corr . Sk . . crossed out "they are" and substituted "it is" 9 .t . later wrote "Incomplete" at the top . crossed out "The" . Kf .242 In the handwriting of Kefayat LLoyd. Sr. Sr .t . Pir-o-Murshid Inayat Khan must have said "the satan". wrote "Incomplete" at the top . the pleasant expression which depends solely upon man's attitude towards4 life . = a typescript made under Sakina Furnee's supervision for the Biographical Department. : the date is written. : Gd . O . Kf .. but incorporating some of the changes in o. : "The" added . Mumtaz Armstrong.Sk .. the first word can mean "smiling" or "laughing".Sk . S . : "the" omitted. of Kefayat LLoyd. S . There are two attitudes: Documents : Kf . his hearers took it for the proper name Satan . no . Sk .t. = probably a reporting.

and another time when he was considered the greatest of musicians . : in the ms .t . It is easy for an ordinary person to say what is good or bad. In every just thing.. it is clear that first "thinks" was written. but our own evolution makes them less good for us . Sr .. and 25the other25 only the bad . and then right and wrong. Sk . and then it is difficult for him to judge. S . S .Q . : "and" omitte d 19 . Sk . changed "for" to "to" .Q.. : "their" in place of "these" . : "to" instead of "for " 14 . And the more we study the mystery of good and bad. good and bad will be his slaves. 21 and it is this attitude that the Sufis 22 of old called mantig21'23 . A child at one time appreciates a doll most. everyone from his outlook on life turns things from bad to good. good and bad. the more we see that there really is no such thing as good and bad .Q . : "Mantik " . then crossed out and "knows" written instea d 21 . and no doubt there is a phase when man is a slave of what he has himself made right or wrong. which can be distinguished according to their degree.243 to one all is wrong. it is very difficult for a wise man . with " Mantik " written lightly in pencil . Our life in the world from 12morning to evening is full of experiences. something unjust is hidden . later the work of great sculptors . In th e 12. because he knows tt ►inke2o that it is in his power to turn the one into the other . O. and18 this mastery 9 comes from his realization of the fact that right and wrong are made by man's own attitude to life. There was a time when Wagner's music was not understood.t. S .t . : "the" added 13. Then one begins to see how the world takes all these24 actions . What one considered15 good a few years ago may not seem good at a later degree of evolution . all is wrong right.t .. in every bad thing. Sk . It comes from our attitude and the conditions that things seem good or bad for13 us.. " Mantigue = Logic " 24 . so there is in every action . This opens the door to another mystery of life which shows that as in each thing there is a duality. Kf . : "a" added 17 .t . : a blank space.t . S .t . Sometimes things are good. O. : "Although" instead of "Also" 15. : "mastering" instead of "mastery" 20 . O. man's idea of good and bad changes.Sk . : this sentence omitted 18 . Sometimes one thing is subtler than other things.t . just or unjust. Sk . and there is another phase in which he is master. O. S .t . O. o.t . O . : "another" instead of "the other" . Also14. Kf . : " Mantigue " with an asterisk pointing to a note in ink at the bottom of the page. : "Sufi" instead-of "Sufis " 23 .t . Sk. Sk .t .Q . The Persian word mantis means "speaking" and also "logic. : "one's" on place of "these" 25 . and from good to bad . This proves that at every step and degree of evolution. : "considers" in place of "considered" 16 . O.t. S .. Therefore a thinker will understand that there is no such16 171f 17. Sk .t .Q . there is wrong. something good . One sees only the good. reasoning" . to the other all is right . if there is right all is thing as right and wrong.Q.. and reasons according to that . : Gd . : this sentence omitted 22 . Kf . Everyone has his own grade of evolution.t .

When a person arrives at this feeling it expresses itself. As the religious person has the religious attitude in a temple. Therefore by sincerely loving one person one rears the plant of love and makes it grow and spread . father.Q . mother.Q .t . their foreheads are smiling . S. but in the "smiling forehead" . it is not for their miracles. as the lesson of domestic life is seen by a32 little girl playing with her dolls . a beloved33 . : "becomes" later changed to "has become" in ink by Gd . O.Q . : "become" instead of "becomes" 36 . : "loved one" instead of "beloved " 34 . : "one"s" in place of "his" 31 .Q . Love is the divine essence in man. it is because it is someone he does not admire or respect . O..t . They don't37 mind what conditions they are in .t .244 terms of the Sufis26 this particular attitude is called hairat. : "picture" instead of "pictures " 28 . : "the" omitte d 32 . : "Sufi" instead of "Sufis" 29 .Q . O.. theatres. To their eyes everyone is the expression of the Beloved whose name they repeat . O.Q .Q . in forgiveness. S. There is another side to the subject. Love has done its work when man becomes 34 all love. Now one learns this lesson by loving one person. S . a friend. The water of a pond may turn bad.Q . Sk. and is due to God alone. Sk. In the31 human love one begins to see the way to divine love. not in words. They forget their own interests36 in the interests36 of others . in respect.t . S . Their sympathy covers the defects of others as their own .. 39the Sufi has that attitude before every being because he is the temple of the divine . S ..t . He cannot explain to the world because there are no words to explain it . that presence becomes35 a blessing .Q . brother.t . or teacher. O. S . And how can that man love one and refuse another? That countenance.. : "interest" in place of "interests" 37 . in overlooking the faults of others . How does this love express itself? In tolerance.t. his expression. O. patiently and easily? All other joys come from outward sources. : "Sufi" in place of "Sufis" 27 . In the East when we speak of a saint or a sage. : "of" adde d 30 . bewilderment. S . is a first step forward to the love of God . and love for man is a lesson.t . : "so" added . : "in" omitte d 39 . and that is that man is pleased to see the one he loves and admires and respects . sister. Ibid . They see the divine in all forms and in38 all beings . . : "the" instead of "a" 33 .. but the water of a river remains pure because it is progressing . it is for their presence and their countenance which radiate vibrations of love . Ibid . S . Can one compare any joy to that of taking things quietly. bazaars are interesting. : "do not" in place of "don't" 38 . so to the Sufis28 the whole29 life is interesting. a constant vision of bewilderment . But the use of love becomes wrong when the love is constantly developing and not spreading . O. his atmosphere.t .. Sk . : "has become" 35 . Sk . 26 .t .t . be it high or humble. every movement he makes . and if he frowns at someone. but this happiness is his3O own property . S . And as to the average man the moving pictures27.

Ibid . Ibid . : "smiling" in place of "laughing" (see note 3) . When love is born one hears its voice louder than the voice of man . Whether a servant. without love he is nothing. he41 is always in God's presence. Ibid . but the one for whom God is always before him. 40the one whose God is in the high heavens. he is in the presence of God .245 Therefore he is always before his Lord . 40 . a master. Friends. And love is not in a claim of loving . : "for" added 41 . there is a vast gulf between him and God. The same with one who has studied thousands of books. The idea of the Sufi is that however religious a person is. without love he has learnt nothing . In what little love can express itself it is in what the Persians call the laughing42 forehead" . and there is no end to his happiness . they are too inadequate to express it. : "he" omitte d 42 . Love needs no words . a friend or a foe is before him.

Gd . 1 . : "a" added 10. Hq .st. Hq . " Hq . Hq . : "in". Gd .h . (Hq . Purity of body consists of 5 three things : pure blood.st . blood or skin .) . : "a muscularly sound body " instead of "sound muscules . Hq . : "a" added before "sound body" .st . h .) Gd . Health from a spiritual point of view does not mean9 strong mu3cular10 body . : "The" (the) omi tted . Hq .st.st. : "muscular" restored . then crossed out .st . (Hq . : afterwards Gd . Hq . she means to say that there is no such word in her sh . Hq . st .h . Gd .t . "How can one be strong without a pure body'. for some add . Sk. One might ask. : added "Series II . Gd . Hq . body and skin in8 proper condition . : "a body sound" . Suresnes.st .)Gd .t . Gd . taken down from dictation by Sk . "one can be" . Gd . Number 1 .h .t.h . st . Summers 1922 Takua Taharat 3 The 4 purity of the4 body is more desirable than bodily strength .r.e .h . added "a" .h . : "June 19th " instead of "Summer" 2.".sh . : "muscules " is an obsolete form for "muscles" 8 . Geneva . of "Sk . (Hq .h ." at Headquarters. indicated in the notes as "(Hq . Geneva . = a text in Sherifa Goodenough's hwr . : "in " changed back to "of " 6. : following Sk.t .t . but I should say. : afterwards Gd . body" .t . 6sound muscules7.sh ..)Gd . changed "of" into "in ". Hq . Hq . Gd . : "muscular" again added 11 . Gd .. : "EVERYDAY LIFE" added before "TAKUA TAHARAT". body" 7 . " Sr .'s dictation : first written "muscular ". There are many strong and vigorous-looking people with something wrong in their flesh." instead of " sound muscules. in this document puts a word in parentheses. : "The " (the) restored 5. When Sk . : "sound muscles.t.sh . : "EVERYDAY LIFE" added after "TAKUA TAHARAT" 4. Hq .st. followed by the Invocation 3.. editing.e . = a stencilled copy made from "Hq .e . This same document was used by Gd .sh ." at Headquarters. : this lecture has been taken down by Sk ..246 Sakina's shorthand reporting transcribed by the compiler .h . = Notes: an extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on revisions in the texts . Sk .e . = a typescript made from "Gd .st . GATHA . = Sakina Furnbe's shorthand reporting of the lecture . Gd .h . in her copybook "Summer 1922" . Hq .st . : "a" added 9 . Health means 11sound body" in Documents : Sk .Sk .t. Hq . Gd . : added afterwards by Gd . Hq .

into "mystical " 19 . but in "Hq . Hq . Hq . (Hq . if 19bodily man is strong19. still there is a recognition of that healthiness which is recognised by a mystic as good health . Hq . gentle32 .st . (Hq .Sk .. : "sentiment".. restored "also" before "good" and put "also" after "physician" in parentheses . Therefore many21 a physician will find not in proper health.t . : "many" moved to after "find " 22 . Sk . Gd .st . Sr . When thes e 12. : "are" instead of "have". Afterwards Gd .. Sr .h .st . Sr . : Sr . : "considerate " 30 . : "is not of" instead of "does not " 17 .st. selfless35 .t . : "the view of" crossed out . : "the" adde d 15 .Sk . Hq . The 12standard for12 normal health is different for a mystic from what a scientist today thinks 13 . : "a man is strong bodily". wrote "have" in the margin . thoughtful30 . Hq .e . Hq . Gd . Hq . Gd . but his emotional nature is buried 20under this20 .t . The p erson who is healthy to a physici an23 .. Hq . Hq .. as considerate29. : "these qualities" 29 .Sk . : "underneath". Hq .st . : Sr . in ink . Sk . is not necessarily healthy 24before a mystic"4.)Gd . Sr . .h .t. : "it to be" added. but changed back to "considerate" by Sk .. Hq ." Sk ..t . . Hq . : "mystic". but good health from the point of view of a mystic is also25 good health from the point of view of a physician . then reinserted by Sk .st .Sk .st .st . : first "standard for" omitted. (Hq . : "side " 16 ." in ink . : "have" 28 . : "the" to be restore d 18 .e .. harmonious34 . replaced "body" with "side". The illness that humani ty has today. but Sk . Hq .e .Sk . Hq .t .t .e . Hq .st . Hq . : "physician's view" instead of "physician".st . sympathy . but reinserted by Sk . but in "Hq . but "the view of" put in parentheses by Sk . Sr . Hq . wrote "under this" in the margin . : "physician " 24 .)Gd . : "thoughtful" . : restored to "but still more a mystic will find not in proper health " 23 . Hq .Sk .st .)Gd .h . mild31 .t.st. but put in parentheses by Sk ." to "sentimentality" . : "before" changed by Sk .h .Sk . : Sr ."'s view" crossed out . "side" omitted . In the East . Hq .h . for which "under this" may have been heard by Sk .st .e .st. : "sentiment". but Sk .st .. . : "thoughtful" restored . To the scientist 14emotional 15bedy side15 of man 16does not16 interest .e . Sr . but restored by Sk . .r. put . but still more a mystic will fin d not in proper health22 . : .st.st. : "also" first omitted. Gd .st . : "standard of" 13. : "body" restored.. Gd . Hq ."'s view" in parentheses . later added : "standard of . Gd .st.st. : "also" before "good " 26 . later changed back by Gd . Hq .)Gd ..t . Hq .st.st . (Hq . : "also" moved to the end of the sentence.st . They name it Seth 28this quality28 by beautiful names. but Sk . : without "it to be" 14 ."ness" in parentheses . : "it to be" crossed out . into "to" in ink . he thinks the17 m an is healthy. Hq . in "Hq . Hq . But from a mysticalt8 point of view . kept to her sh .t . there is something wrong with him .. (Hq .h . .Sk . Hq .)Gd .t . : "beneath". but Sk . Sr . if the body is perfect according to his idea . (Hq .)Gd . : "sentimentality" 27 . : "consideration". . though times have27 ch an ged. is lack of that emotional nature which is productive of sentimentality26 .st . Sr . (Hq . . Hq .e . : "thoughtfulness". : "before the view of a mystic".Sk . Hq . he is not healthy .. : "strong" crossed out 20 . : "beneath". .)Gd . : "to a mystic" 25 .st . Hq . as she had heard Pir-o-Murshid say 21 . put . "but a mystic will find still more not in proper health". Sr . Sr . in "Hq . : reordered to read. suggested "under this". . Hq .247 all its aspects .t.Sk.st.t . : "the" omitted.st . : "are" . : "consideration" changed back into "considerate" .st ." Sk . Hq .

Hq .. Hq . : "gentleness".)Gd . 42 . : "lack" restored . . in the mind afterwards.sh . : "it" to be "Sr restore d 38.t . Hq . . agreed that grammatically "are lacking" would be correct 37 .st.st .st . (Hq . : "sympathy" restored to "sympathetic' .)Gd . Sr . : "sympathetic " 34. : "sympathetic" instead of "sympathy". . Hq . Hq .st.e . Sk. (Hq .st. .Sk.st . Hq . but Sk .st . . . (Hq . in ink . : Sk. : "is" instead of "was" .e . : "would be" instead of "was" . Hq . : later Sk . (Hq . but reinserted by Sk . : "the" put in parentheses by Gd . : "it" omitted. but reinserted by Sk . crossed out "was" and wrote "would be" instead in the margin in sh . . If man were39 strong. 31 . Even an animal can be materially strong .)Gd .st . and Sk . which produces in a person a state of health which alone can be truly42 called good health. 41 .e . . : "the" omitted 39.)Gd . Hq . Gd . : "is" changed back to "were" 40. : later Sk .)Gd .st . : "harmoniousness". : "gentle" restored 33.t . : "is" changed into "would be" .t . Gd .st. : later Gd . : "truly" . : "better" . changed "lack" into "are lacking" in ink . : "mildness". Hq . (Hq ."ness" put in parentheses by Sk .t.st .e . but .24 8 things lack36 in a person. : "it" replaced with "that". : "is" instead of "were" . .st .h .e . : "sympathy" changed by Sk ."ness" in parentheses . : "selflessness". Hq .e . : "are lacking"..)Gd .t . he was40 no greater41 than an animal .h .e . ."ness" put in parentheses by Sk .)Gd . Hq. put .)Gd .st. Hq .sh . : "that" changed back to "it . Sr .st. . put . replaced "greater" with "better" in sh . Sr. : "selfless" restored 36 . (Hq . but Sk .Sk .st . (Hq . .h . Gd .t."ness" in parentheses . : "mild" restored 32 .st . but . Hq . changed "lack" into "are lacking" .)Gd . Hq .st. Hq . put in parentheses by Sk .e. Hq . (Hq . (Hq .Sk . (Hq .st.st .e . : "truly" restored . .e . Sk. wrote "it" in the margin .h . : "harmoniousness" restored to "harmonious " 35 . Hq . Gd .st .)Gd . : "better" instead of "greater" . : Sr .Sk . the mystic considers it37 the38 lack of health . : "truly" omitted. It is purity which is necessary in the body first. but Sk . into "sympathetic".st.

Suresnes. st .h . of "Sk .. : "is" . taken down from a dictation by Sk . Number 5 . Outer conditions will not change8 inner being . Gd .sh . Hq . : "were " 8. The past is ringing in the heart of man like a bell . Gd . Gd . : "and " 11 . All other documents : "to" moved after "only" 6. but in "Hq . Sr . but Sk . Hq . GATHA.sh ." at Headquarters.h ." at Headquarters.. : Sr. 5. ". wrote "troublesome " in the margin of "Hq ." Sk . his heart will vibrate the past .st.". then it goes on again . Man's present is the re-echo of his past .5 . Hq . wrote in pencil the differences between this text and her sh .st .t .sh . added "111 . on which Sk . but reinse rted by Sk. : left "a" out to make it be tter English .t .st . by the compiler .Sk .249 Sakina's shorthand reporting transcribed.t. Hq .Sk .". : " is". : "troublesome " 10. : "troublous ".t . kept to Pir -o-Murshid 's typical way of speakin g 7.Sk. = an extensive errata list on which Sirdar van Tuyll and Sakina exchanged comments on revisions made in the texts . : later Gd . : "KASHF" added before "INSIGHT" 4 .st ." .h . even if he were? better. st . even in a troublesome9 time. : Sr . but Sk . they12 wil Documents : Sk . : "stopped " 5. Hq . The heart of man is a talking-machine record. wrote "stopped " in the margin . = a typescript made from "Gd ..st .". Sr . Geneva . Sk . All other documents : " if" instead of " and".". : "if" . and10 by chance they became' 1 friends. Gd .Sk . = Sakina Furnee's shorthand reporting . Sr . : "became" . Geneva.h . : later added "Gatha 111 .". changed back into "became" by Sk . Kashf " in the margi n 3 .Sk .h . : " finished talking". : added " Series III . : "become" . which goes on by itself or. but Sk . Hq . Hq .t.Sk.st . in "Hq . put "a" in parentheses . Sr . Hq .st . = a stencilled copy made from "Hq . : Sk . Hq . Hq . : Sr . : "June 19th " instead of "Summer" 2 . Sr . Sk .st. If he has been happy. : Sr . wrote "were" in the margin . Summers 192 2 Insight 3 One can easily trace the past of man from what he says and from how he expresses it.t . : Gd . Sk .h .t. People who l have been against one another. Hq . if it has stopped4. Hq . : "KASHF" added after "INSIGHT" . he will vibrate the same .. but Sk . : "become ". wrote "and" in the margin of "Hq . Hq .Sk .st.. in "Hq . Sk . If he has been through a6 suffering. = a slightly edited copy in Sherifa Goodenough's handwriting. Sr . Hq . one has to5 only wind the machine. Gd . followed by the Invocation .r . : "a" omitted . Hq .t .st. : "talked " : instead of "stopped" . Notes : 1 .st . Sr . All other documents : " his" added 9.

Hq ..h . Ibid . but in "Hq .: "have been put in prison" 15 .. corr. what is being said and what remains unsaid . Hq .. Hq . Sr . It" 19 . : "and the past is eager to express itself" . : "imprisoned". Hq . : a plural 's' added. : "traditions" . : this sentence was omitted.st . as taken down by her in sh . Hq . wrote underneath have been put in prison".t. Hq .Sk . Great kings who have been dethroned. 17and the past is eager to expose itself17 . however greatly one may wish to close it. which seems to indicate the beginning of a new sentence . wrote "most" in the margin. Hq . All other documents: "The" added 16 .t . Sr . writing : "and the past is eager to expose itself" 18. changed it back in "Hq . Hq . But by the speech of a person about his past the Sufi can see what is hidden behind.Sk . : "more". He who can read has but to open his eyes. it gets hold of 19r ► the human19 tongue to express itself .Sk .st . Gd . : "However" is written after a small space.st .. Sk. Sk . : "communication " 22 . : "they" omitte d 13 .st . but put in parentheses by Sk . Hq . but Sk .st ." to "destroy it easily" . Sr . : "heating". as in her sh . reinserted it in "Hq.r . . : Sr . so the past is most 20 eager to sing its legend . but Sk . Sr . added "(s)" to prison . : "most" 21 . 14have been put in prison14. : ". To him every person explains his past without even one word spoken .h . ." Sk . Hq .t. : "easily destroy it".sh .st. Gd . and all is written before him . It only seeks the way how it shall express itself. by Sk . . : "destroy it easily" 17.t .h . : Gd .. All other documents : "the" omitted 24 . A Sufi. and one cannot 16destroy it16 easily. later changed back into "the human" by Gd . Hq . therefore.st . : "has" instead of "had" 23 .". to "beating".250 still feel in themselves the beating13 of the pulse of hostility in the past . still one can feel their past vibrating in their atmosphere . or astrological science to discover what had22 happened . : "imprisoned" . Sr . 18However greatly one may wish to close it18. Sk . As every heart is eager to tell its story. 20 . Hq .st. : "destroy it" moved to after "easily".st . Gd .st .t .st . but Sk . Hq .h . 15Past lives.. does not need spirit communication21 to learn the past. Hq .Sk . : "man's".. : "beating " 14 . He need not trace the past in the23 history or in tradition24 . 12 .st .Sk . Hq .t . : Sr . Gd .

. based on a text dictated to Gd .st .h .st.. "Series II Gatha Number 4" . Hq .t" was meant as a preparation for part of a chapter of the book The Unity of Religious Ideals . Sr . The same document was used by Gd . on which was crossed out. Hq .p.h .' s typewriter with large lett ers of "bk .". = a ve ry extensively edited text in Sherifa Goodenough's handwriting. = a typescript made at Headqua rters . Bk .st . " Series II . Hq .. Gd . indicated in the notes by "(Hq . Suresnes. bk .e . Hq . Number 4". (previous to " Gd .25 1 Sakina's shorthand reporting transcribed by the compiler . One wonders why something which is next6 to the? earth8.p . bk . the Invocation and "NAKSHI BANDI . bk . From the sequence of the lectures as taken down by Sakina in her copybook "Summer 1922" can be seen that this lecture was given on 20 June .Sk. Hq .1.1.1 : "by" .p . : "Symbolism" omitted and "Water" added as the name of a subsection 4 . from " Sk. as "(Hq . Gd . 7 . e . in which the present lecture forms a subsection . Gd . bk . added in the margin : "Gatha II.") Hq .. Hq .p . added in ink "is" .h . = the book The Unity of Religious Ideals (1929). : "as water" to be added .p .e . 2 . added. Notes : 1 .p . are indicated in the notes by "(Hq ." at Headqua rt ers. : "the" omitted but in "(Hq . as this text. on which Sirdar van Tuyll and Sakina in later years (1950's) exchanged comments on revisions made in the texts .st . : Sr . Geneva . Geneva . which is not found in the archives . 4" and still later she added "Nakshi Bandi" 3 . Gd .e . Gd . 9must be considered spirit. bk .sh .t. compiled by Sherifa Goodenough ... : "the" adde d 5 .st .st.t . = Sakina Furnee's shorthand reporting .". : "by" instead of "as" . into "Symbology" and "Nakshi Bandi" added before it . to Gd . : "next" afterwards changed into "near" in ink by Sk .st . : no additional words to be added . for fu rther editing .t .t . of "Sk . Bk . Gd .)Gd .Sk. bk . p . incorporated .2 : "Symbolism" omitted.e .) Gd .1" . called " Water". Hq . Bk . Sk .sh . : later Gd .". Hq . Hq . chapter XIII . Her handwri tten corr . wetef spirit is symbolized as5 water . GATHA.1" with the corr . bk .h . : "Symbolism" changed by Gd .1 : "by" replaced with "as" 6 .st.st. probably based on a dictation by Sk .. Hq .t. by Sk . Sk . : added "as water".1. of Pa rt V.1. Documents: Sk . = an extensive errata list. and edited by Gd .. Hq . Then "Water" added as a sub-title .sh . : later Sk. to which Sk .2 = a copy made on Gd .sh .1 = a stencilled copy of "Hq .st. symbolized as a spirit9 .t . : added "SYMBOLOGY" instead of "Symbolism". followed by the Invocation .st .2.p . (Hq . showing the same hwr . On a copy of this same document in later years Gd .h . Summers 1922 Symbolism 3 In the old scriptures.".)Gd .)Gd . corr .2 : "Series II GATHA Number 4".2" "the" again was inserted 8 .h .)Gd . followed by "NAKSHI BANDI" and "water" added as a sub-title . and "Water" added as a title .h . Sr . SYMBOLOGY. bk . : added "NAKSHI BANDI" before "SYMBOLOGY" and "Water" as a sub-title . such as4 Vedanta and the Old Testament.t .p .st .2" Bk . changed a few more words . = a stencilled copy made from "Hq .

bk . and stands19 itself above the earth . but later "symbolically" was crossed out .p . bk . into "soul" . bk . Sr .h .st . Hq . : rewritten to read.st .1" and "bk . : "the" adde d 23 . All other documents : "is" moved to before "the spirit" 22 . Hq .p .e .p . (Hq . bk ..1 : "mingle".p .st . : "The answer is " 24 .. : "so does water stay" 25 .st .st .. Sr . Gd .Sk . Hq . bk . Hq . "has no existence". Gd .e .2.st.2.)Gd .h . : "soul " 11 .: rewritten to read.st. .1 and bk ..t. bk .1 : "should be considered symbolically as spirit". as 22soul in the body?" 23I will answer23.h . : "mingle" instead of "both mix together".1 : later changed back into "both mix together" 12..p . Sr. But one20 may ask. Hq .1.st.1 : rewritten to read. (Hq . Gd . (Hq .)Gd .p .1 : "the" crossed out .p . "the spirit is21 hidden under the matter.t ..Sk .t .1 : "nowhere in space is spirit absent". Hq .st.h .h .p . bk .1" "spirit" was changed back to "soul" .1 : "someone" but in "(Hq . : "spirit". Gd . : "revivifies " 15.. but in "(Hq . but in "(Hq .1" later changed back into "stands itself" 20 .p .1 : "mingles" . : "mingles" instead of "mixes" . Gd . there are places where the13 earth is not to be found. : Gd . but in "(Hq .st. Hq .1" shows "symbolically" crossed out . bk .1 : "itself stands".st . moved "stands" to after "itself". Sr . but later changed back by Gd .2. bk .p .p . All other documents: "it" instead of "the matter " 16..h .p .st .24so the water stays24 beneath the earth .. Hq . bk .1" changed back to "go to the depth" . : Sr. .1" and "bk .e .1" later restore d 18 .st . Yes26.Sk . Gd .st . Hq .)Gd .p . : Sr .p . : "one " 21 .)Gd .st. Gd .p . Hq . "nowhere in space is spirit absent" . bk . "so does the water stay" . All other documents : "Yes" omitted 27 . Sk .p . : "nowhere in space spirit is absent" . Water and earth 11both mix together".p . bk . bk. Sk .)Gd .st. So 27there is nowhere in the 9 . : Sr.1" and "bk . Sr. "should be considered symbolically as spirit" but "(Hq . : "should be considered as spirit" . suggested to rewrite.1 : later changed back into "mixes" 13. : "sink to the bottom" .e . Hq .h .1" and "bk.st ..st.)Gd .p . bk.e .p .e .h . Hq .st ..e . : "does not exist " 26 .p .e . Gd . " There is no place where water 25does not exist25 .)Gd .st . Sr . but in "(Hq .1 : "revivifies" . but in "(Hq .p . bk . and so the nature of the soul10 is to give life to the body . bk . Gd .p . bk .e .. Gd . : "revivifies" instead of "vivifies" . Hq .st .p .p .1" changed back into "one" .e . Hq .252 The nature of water is to give life to the earth.e .. (Hq . Hq . : "the" added .. bk .)Gd .. 1 " and "bk .Sk .p . and yet spirit stands above matter. but in "(Hq .e .1" "is" was moved to after "spirit" . so the spirit mixes12 wit h 13 14 15 1 6 the matter and vivifies the matter.2. : "one" changed into "someone".1 : rewritten to read.t. bk .2.2.Sk .h .1 : "spirit". a s water in time lets the17 earth 18go to the depth18. Gd .Sk . Hq . All other documents: "the" omitte d 14. : "spirit" instead of "soul".e .h .st .. Hq . : "the" added .. : "go to the bottom" 19 ..2 : "has no existence" .st .1 and bk .st . : "the" not to be adde d 17 . : rewritten to read. "should symbolise spirit " 10 .st. So is the body without soul .1" and "bk . Ibid . bk .1 : "the" omitted.)Gd .st . (Hq .)Gd . Gd .1 : "sink to the bottom" instead of "go to the depth".)Gd .1.l" changed back into "does not exist" . "The answer is" .h .)Gd . bk . Without water the earth is dead . bk .)Gd.1..h . bk .

Sk . bk .h .. but afterwards changed by Gd . crossed out "beginning of and wrote "first step in" above in sh . which is so 35fitting to express35 the meaning of 36the spirit. : "symbol".)Gd . : "symbology" changed into "symbol" .p .h . : "fitting to express" 36 . Hq . and the next step is to express things symbolically . : "symbol" . Sk . : "the best proof" to which Sk.st.253 space that spirit is absent27.1.e .)Gd ..t.h .p . : Sr .st.t .p . Hq .p .t" changed back into "beginning of . Hq .1" and "bk . 28for spirit is all-pervading28 .)Gd .1" and "bk . All other documents: "of" instead of "from " 31 ..2" again "symbology" was written . : "symbolic" instead of "symbolical". : "it is in itself a divine art". : "the" omitted. The symbolical29 way of expressing high ideas does not come from the brain.t . : "symbolism" instead of "symbology"..e . : reordered to read. (Hq . into "symbol". Gd .h . : "beginning " 32. Hq .2. : "the best proof of it" 34. Hq .)Gd ..sh . : "spirit" without "the" and put in quotation marks by Gd . but in "(Hq . bk . bk . Only the absence of matter is possible .st . "the best proof".2: "symbolical" changed into "symbolic" 30. but in "(Hq .)Gd .h . Gd .t.2.st.)Gd . Gd .)Gd .1.st . Gd . bk. : "there is nowhere in space where spirit is absent" 28. 32It is a divine art in itself32.e . All other documents: omitted "for spirit is all-pervading" 29.st .2" "the" was again omitted . bk. Hq . Gd .Sk . Sr .1. The 31beginning of31 intuition is to understand 22symbolical meaning of different things. "symbology" 35 ..2". but in "(Hq .st . Gd .t . later added "of it" in ink.1.p .st . . bk . but in "(Hq . "It is in itself a divine art" .2" changed back into "k is a divine art in itself" 33.st .st .st.st.p.e .. Sr .st .h .p .p .e .p . : "the best proof of it" instead of "its best proof"..Sk . bk. Hq . and 33its best proof is to be found in the symbology 34 of water.t .2.2" and "bk .1" changed back into "fitting to express" . Hq . Hq . In "(Hq . bk .e .1 : "first step in".e . . Hq . : afterwards Sk .)Gd . bk . it is an outcome from30 intuition .1 : "apt for expressing" instead of "fitting to express" but in "(Hq .2.e . bk . Hq .st. but in "(Hq . Hq .1" later again added ..

". The seer's eye is in the heart of every soul. Hq . : "KASHP' added before "INSIGHT " 4. : "KASHF added after "INSIGHT" . = a text in Sherifa Goodenough's handwriting. Hq . Notes : 1 . All other documents : "the" (or " The") added . Gd . : Gd . Hq . All other documents : " ears " 7 . : "June 20th " instead of " Summer" 2.t . wrote " by-tones " in the'nwgin . The average tendency is to see on the surface . followed by the Invocation 3. but it is the attitude that keeps every man look11 down to the earth instead of raising his eyes upwards .sh . so he does not give himself the trouble to see any further . : "a" instead of "the" 11 . and as there is a re-echo of every sound. = a stencilled copy made at Headquarters. There are many who are intelligent enough to perceive all that is behind things. Gd .t . replaced "the painter's" with " an artist's". but the first thing that makes their view limited is the narrow range of their interest . and as there is a reflection of every light. later changed by Sk.t .h .". Gd . 2 Suresnes. Hq .sh .st . : "the" 6 . : "its" instead of "the" 10. Geneva. Gd . Hq .h . to her of "Sk .the" added by Gd . But 12average man does not think that there is anything further. Number 6 . They are not Documents : Sk . : "looking " 12. and as it requires a keen si ht to distinguish the degree of the reflection of light.h . : Sk . : " perceive ". : "an a rt ist's" 9 . . = a typescript made from "Gd .sh . st ." at Headquarters.t .t . Geneva . and 8the painter's8 eyes to recognize the form from the9 shadow.st . : Gd . changed "look" into " looking". Hq . Gd . h .t . into "perceives" 5. : later Gd . added " 111 ..t. Gd . so there is a re-impression of everything one sees." and slightly edited .h . Hq . copied from a dictation by Sk .254 Sakina's shorthand reporting transcribed by the compiler . But as it wants5 musician's ear6 to sense the overtones7 of a sound. so it wants the soul of the (O seer to see through all things in life .h . Hq . and therefore not mentioned in the notes after note 3 . : "-a. Hq .6 . Sk. = Sakina Furnee's shorthand reporting . hears or perceives4 . Hq . all other documents : "overtone" 8 . It is not true that 12average person cannot see any further . : added "Series III .h . identical in wording to "Hq . Hq .".t . Summers 1922 Insight 3 As there is a shadow of every form. Ibid . GATHA .t .

h . .h . : "(that) with which" 22 .t.t . nor believe13 . Hq . (a later copy made by Gd . Gd . Hq . : "the other" instead of "another" 18 .t. Hq . Gd .h . : "do now know (n)or believe". Gd . There are many who can think. that one may penetrate23 the surface and find out what is hidden in all things . Gd . When contemplating upon anything.h . Hq . That is called openness . 12Next thing is to be interested enough in all things that21 one comes into in contact. another17 thing is effort 18to be made18 in that direction . : "(to be) made" . Hq . Gd . Ibid .st. the mind must be free from all else that stands in the way .t.t. : "at focussing " 20 .h .t . Hq . and one cares to know about. : "neither know or believe" . 13. : "below" added later by Gd . but they do not wish to take 12trouble of thinking . Hq . : "their" added 16 . : "on" instead of "to" 21 . : "made" 19 . : "came " 15 . : "below" added . Ibid . There are two things necessary to16 perceive : one thing is openness.t . They would be glad to have intuition if it 1 could be had14 without15 taking any trouble .t ." has : "neither know nor believe") 14 .h . Also one must arrive by the help of concentration 19to focus19 one's mind to 20 a certain object . : "with" adde d 23 .25 5 enough interested to take trouble about thing they 13do not know. : "came" instead of "could be had". : "in order to" instead of "to " 17 . Hq . Gd . : "(to) at". from "Hq .

-sign for "but" was taken down. most of the spiritualists seem to be simple-minded believers in superstitions. "by" may have been said .sh .256 Sakina's shorthand reporting transcribed by the compiler . Spiritualism cannot be a religion.it does not refer to it . which is getting spirit-messages in writing. .as Sakina indicates . This develops one to mediumship . Sk . but . Summer 19221 Love for spiritism begins by a little play. Then it grows to spirit-communication . Naturally in order to communicate with dead. : this was taken down by Sakina after the lecture "Insight (As there is a shadow of every form . . It probably is the answer to a question referring to the lecture "Insight (One can easily trace the past. and after spirit communication.sh . Suresnes. Sk . Furthermore. . . one must beeeme practically become as dead one. most among them grow more weep nervous and unbalanced until they roach a state of arrive to a state in which their mind and body both become unsound . else although it professes to be so. one fords those inclined to mediumship lack health or balance . not to variety but2 trying to communicate with all those passed from this earth. : although the sh . 1 . 2 . one must become absent to the world around one in order to waken touch the world of the dead . rather than in the pursuit of God or Truth . Besides. .)" of 19 June 1922 . And those who continue in the spiritualistic practices. for the main object of the religion is to lead to unity by God-ideal.)" of 20 June 1922 .

See "Sk . Sk . : "which" added 10. Bk . Suresnes.done over". this never happened ." 4. Gd .) exist of this lecture. 9meansl0 Itfnefe is a symbolical expression. THE OPENING OF THE BREAST OF THE PROPHET . and that was called in Arabic "Shakkith Sadar"8.1. but that Pir-o-Murshid wanted to give it again in a new version). 9th May 1921 ) 5 . chapter XIII : The Symbology of Religious Ideals .1.257 Sakina's shorthand reporting transcribed by the compiler . Gd . : " Shakki Sadar " . bk . : "means" omitte d 11 . : "this" instead of "that" 8 . " Bk .tr .III . Gd .of the breast") with.2. for insertion in the series of Gatha s .. Gd .p . a fu rther book preparation with more pa rt s added from the lecture of 9 May 1921 . and then the breast was made as before" (taken from the old version. similar to what was first said by Pir-o-Murshid .1 = Sakina' s handwritten transcription of "Sk .h . 4." .tr .p .h .tr .p .sh . : replaced this part of the sentence ("Prophet Mahommed . 4 .st . compiled by Sherifa Goodenough (London 1929). : added by Sk . Bk ." before "Symbology" and added "III.tr .1.2. Summers 192 2 Symbology 3 There is a story told in Arabia that 4'5Prophet Mahommed6 had his breast 7 cut open by the angels. and was used by Gd . they took away something that was to be removed from there. of "Sk. The Unity of Religious Ideals .h . Hq . : "which" instead of "and this" . : From the sequence of the lectures as taken down by Sk . : " Chackith Sadar" (see Glossary) 9 .2. = Bk .2 = Bk.h . Nakshi Bandi .tr . Gd . added : "S . Sk . a preparation for the book The Unity of Religious Ideals by Gd . 1 . Sk .h .p .h . = Sk . Gd . Gd . " 3.p .r .sh . v . "SHAKKI SADR. with parts of another lecture on the same subject added (a lecture given on 9th May 1921) . where the two combined lectures appear partly in Part V. very different from the present one. in her shorthand-copybook. ." 12..h . : "Muhammed".sh . : "the" added 6 . bk . Although the present lecture was intended to replace the one of 9th May 1921 (Sk .sh . A lecture on the same subject had been given on 9th May 1921. : "Gatha . : instead of "Symbology" added by Gd . : "This as more a ". Nakshi Bandi . Sk .tr . . = Notes: No Headquarters' papers (Hq . : later Gd . bk . Gd . Sk.sh .t. bk . as a title. 12an dThat symbel the opening of the breast4 . Sk . it appears that it was given on 20 June 1922 2. : "Mohammed " 7 . meaning that this same lecture had been given previously. taken down from a dictation to her by Sk .h . = a text in Sherifa Goodenough ' s handwriting ." . as it was only intended to be published in the book The Unity of Religious Ideals. "the angels descended from Heaven on earth and cut open the breast of the Prophet . under the title "Shakki Sadr: The Opening of the Breast of the Prophet . 11 *9 Documents : Sakina Furnee's sho rt hand repo rting of the lecture . later wrote in the margin of her sh . Sk ." after "Symbology". of 20 June 1922 : "Gatha III.

Call it evil or call it devil. And if it is closed. depression. The soul who had to sympathise with the whole world was thus prepared. It is the openness of heart again which gives power and beauty to express oneself. : "ise". and the breast.p . . bk. and as there is a poison in the teeth of the snake.2 : the last two paragraphs of the lecture ("There is a little organ .open" 18 . which is as a shell over the heart . bk . but "the" added before "cutting" in the last sentence but one.h . : "is felt" instead of "one feels " 19 .2. bk .p . bk . with "learned" . Gd ." (taken from the old version .2.2. spite.258 this12 gives5 mystic13 a key to the secret of human life .2.24There is a little organ in the ehest breast25. Bk .: "the" put in parentheses . was destroyed first . resentment. And taking away that element is that every kind of thought or feeling against anyone in the world has been taken away.1. 23. was filled with love alone. is the opening of the heart .1. Bk . into "learning" . bk . bk . Gd . The opening of the breast.tr .1. Ibid . 9 May 1922 ) 24 . bk. No one with sense and understanding would like to keep a drop of poison in his body.2. crossed out "in the" and wrote "trouble of conscience" instead .h .h .p .sh. bk. bk . that the drop of that poison which always produces contempt. bk . Sk . Gd .p . : "to a Sufi" instead of "mystic" 14.p . It is the open heart which takes the reflection from2o all impressions coming from outside . the heart remains closed . Gd .2. but there is no evil thought . : added two sentences : "This symbolical legend explains also what is necessary in the life of man to allow the plant of divine love to grow in his heart .h . like a le baggof26 whic h 13.. Bk. however 21. . disappointment and15 trouble in the conscience15. : "learning " 23 . which means the heart. it must be purified first and made real for God to arise . : "of " 21 . if there is any such thought it is the thought of bitterness against another .h .. bk . . bk . So many talk about the purification of heart. really speaking.h . It is to remove that element which gives the bitter feeling . with the following passage : "Just as there is a poison in the sting of the scorpion. and so few really know what it is . v .: "wise" afterwards changed into "learned" . : the last two paragraphs of the lecture replaced with the text as in bk . Gd . " bk. all other documents : "learned " 22 . so there is poison in the heart of man which is made to be the shrine of God .1. and how ignorant it is on the part of man when he keeps and cherishes a bitter thought against another in his heart .2. confusion. Sk. : "doors .1.not the sword") have been replaced by Gd . the heart is open . Gd . changed by Gd . Therefore as long as the breast remains choked with anything. into "a troubled conscience" . a man. cannot express his wisdom22 to others . But God cannot arise in the shrine which is as dead by its own poison .p . discouragement. It is the open heart which can receive reflections from the divine spirit within . Bk . also the heaviness caused by depression .p . The sensation of joy 18one feels18 in the centre of the breast. which is the real life of God . : "a troubled conscience " 16 . afterwards replaced by Sk . : afterwards Sk .p . What closes the doors of the heart is the14 fear. : "trouble in one's conscience". If a drop of poison can cause the death of the body. . : "cleared from" instead of "cleared of" 20 . Some say to be pure means to be free from all evil thought. : "the" omitted 15 .2. . Sk .1. : "this" instead of "that " 17 .1. and ill-feeling against another.sh . In this legend cutting open of the breast is the cutting open of the ego. When the breast is 19clear of19 it.: "wisdom" changed by Gd . and when that16 is cleared away the door17 of the heart opens17 . it is equal to a thousand deaths when the heart retains the smallest thought of bitterness .p . and "the taking away of" instead of "taking away" at the beginning of the last sentence .

says. Gd . which in the East is symbol28 of a bag of poison.. 26. Sk .h .t : "symbolical" instead of "symbol" . the subject of the lecture is "the opening of the breast of the Prophet Mohammed" . Gd . " Note by the compiler : a few sentences earlier Pir-o-Murshid spoke of the "centre of the breast" .h . The evidence of prophecy is the personality of the prophet . Moreover. bk . the place of the gallbladder could be considered to be in the lower part of the breast ..1 : "a" adde d 30 . Gd . "Is the gallbladder located in the breast? Even if this error has been taken down. that which 30 makes 29 man bitter against another .h . from "Sk . bk . I would say that it should not be passed on to the world in this way .259 is called 27gallbladder.." 27. : an annotation in Sirdar van Tuyll's hwr .p . exactly as dictated to Gd . not the sword . Any by 27cutting open the breast of the Prophet.tr .tr . Bk . bk .p . Sk .1 : "of" added .h . 25. It is the charm of the personality of the prophet which helps him to conquer the world. it is also meant that the bitterness which is in the nature of man.p .sh .p .1 : "the" adde d 28. : "symbolic " 29 . then crossed out. by Sk . was removed from there. Gd . : "like a little bag of". If the heart is located in the centre of the breast.

Hq .p ..st . as a preparation for "Hq . = Sakina Furnee's shorthand reporting . From the sequence of the lectures taken down by Sk . Hq . Hq . when one arrives to4 a state when his5 every question is answered by the life around him .'s typewriter with large letters. Hq . of which a microfiche was made at Headquarters. : "TASSAWUF ' added instead of "Insight" 4 . Sk . Exceptionally Sk . Summers 1922 Insight 3 There is a stage of evolution in one's life. in the margin 6 ." ." at Headquarters. : added "SANGITHA I". everything becomes an accommodation to help it to resound. Geneva . : later Sk . certain things become as an accommodation to turn it into a sound. If there be a living being before him.. Furthermore she still later added : "(not included in Gathas Kashf nor in Githas Kashf)" .tp . Hq . Ibid . so for every thought of a sage. For "to arrive to" see Ox . : " of" changed into "to " 9 . Sk . This question has an answer7 .. if he was6 wakeful or if he was6 asleep.sh . Hq .p .st. 5 . in ink into "at". 2 . And in this resonance there is Documents : Sk .st . : "his" first omi tted . Hq . It became the 31st item included in this series . st . : "at " .p . later wrote the filing number for this lecture above. "(409)". or if there was6 nature around him. : "the " instead of "a" .t . Hq .. = a stencilled copy made from "Hq . Notes : 1 . added "Insight" in lh . to show that it had not been given the number for one of the Headquarters' series of lessons and lectures . Suresnes.st . or under her supervision .r . followed by the Invocation .st.tp .p . Hq . then added in tp. and the sentence continues with "the answer of his question " .2 = a second typescript made by Sk . : "to" changed by Sk .. 3 .st. : " be" in place of "was " 7 .. 8 .sh .p .sh .260 Sakina's shorthand reporting transcribed by the compiler .st. All other documents : " his question has an answer " omi tt ed . = a typewritten text made from "Sk . Geneva .1 = a typewritten copy of "Sk . Hq . Sk . in the margin .tp ."-transcription.p . Hq . Sk. The answer of8 his question comes as a9 re-echo of the very question.p . in her copybook "Summer 1922" it is clear that this lecture was given on 21 or 22 June . made by Sk . Hq . As to the air. cancelled " his question has an answer " in her sh . Later Sk .1" on Gd . Hq .

Ibid . "has a question arisen" 17. Hq .26 1 an answer . The name of that23 mountain is "Why" . the answer is engraved for you en the in21 the earth . Ibid . Hq . Sk . into "a" 23 . the answer awaits2o in the sky for you .st . Sk . The closer one approaches reality. : "the" omitted 11 . then you are face to face to25 your ideal . If you close your eyes. : "As" instead of "Once " 25 . : "in" omitte d 14.2 : "the". Hq . : rewritten to read.st . It comes by rising above all that hinders one's faith in truth .. Ibid . Ibid . Ibid . : "than" adde d 18. : "with" instead of "to" . : "waits" instead of "awaits" 21 . It is not study which brings man to this realisation . : "form" instead of "light " 16.p . and in13 each there e xi sts the spirit of the opposite : in man 14qua lity of woman .p. : "on" instead of "in " 22. 17the answer came18 as its re-echo within or without . If you look behind . If you look before yourself. If you look up.. It is man's limited vision that makes him see the question only. in woman the spirit of man . Hq .st . 10. Ibid .tp . : "the" added 12. Once24 you have climbed it. Ibid . you will find the answer within you. There is a pair of opposites in all things . All other documents: "the" adde d 15. the nearer one arrives to unity . It is only a matter of climbing a22 mountain .tp . Sk . the answer is before you . Hq . : "A" added 13. : "this" instead of "that " 24.p . In the10 point of fact11 answer is in the question itself . : "comes" instead of "came" 19. without an answer . later changed back by Sk . Ibid . : "you" omitte d 20.p .. Hq . Hq . in the sun the form of the moon . The evidence of this realisation is that no sooner 16a question has risen16 in the heart . in the moon the light15 of the sun . the answer is behind you19 . 12Question has no existence without an answer. If you look down.tp .

. Hq . : "June 22nd" instead of "Summer" 2. Hq . Many take it literally and discuss about4 it. : Part V: "Prophets and Religions". compiled by Sherifa Goodenough. the Dream of the Prophet A story exists in Islam about the dream of the Prophet.h ." ..h . bk .)Gd .t . bk.sh . followed by the Invocation . Suresnes.st . GATHA.p . at Headquarters. and edited . Hq . the Invocation and "NAKSHI BANDI . as it was used for preparing the text to be published in the book The Unity of Religious Ideals (1929) . : "NAKSHI BANDI" added after "SYMBOLOGY" . later crossed out "in other words" and wrote "which means" above 10. : "from which" restored after "door" ....'s handwriting (not in the archives) and from "Gd . from 10outer temple of peace to the inner temple o f Documents: Sk .st .st .t.sh .h . Hq .262 Sakina's shorthand reporting transcribed by the compiler. Gd .". chapter XIII . = Sakina Furnee's shorthand reporting . = a stencilled copy based on "Hq . Bk. Gatha .t . Bk . : later Gd . for further editing. = a typewritten copy made from the dictated text in Gd ... : "that one can" 8. Number 5.e. Summers 1922 Symbology 3 Meraj.. chapter XIII : "The Symbology of Religious Ideas" and "Meraj. Geneva . Notes : 1 . Sk . Bk . on which "Series Ill . copied from a dictation to her by Sk . It is said that the Prophet was taken from Jerusalem to the temple of peace. (Gd . It is6 the point of view of a mystic whioh can who 7by which one can? perceive the find8 the mystery. gin other words9. bk . : Sk .st. Hq .p . Gd .t .".h .. of "Sk . = an extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on the changes made in the texts. : added. Hq .. (Gd . Al other documents : "the" added .".st.h)Gd .. Gd . bk.. Hq .Sk .".e .. bk." was crossed out.st . : "NAKSHI BANDI" added before "SYMBOLOGY" . : "Symbology" omitte d 4 .h . : "about" omitted 5 . : "which can" instead of "by which one can". Hq . GATHA. = a copy of "Hq .e..p . bk . Hq .. : "go out from the same door by which they came in " 6 . : "by" adde d 7.e .p .". Hq .p . : restored to "by which one can". bk .sh .t . Sr.h .st . indicated in the notes by "(Gd . : "go from the same door they came".st. bk .t .t. a dream which was an initiation in the higher spheres .. all other document: "which means" . Hq . bk . Gd . "Series Ill . made at Headquarters.p . the Dream of the Prophet" as the title of a subsectio n 3 .)Gd .". and afterwards 5go from the same door from which they came5 . bk . = the book The Unity of Religious Ideals.h)Gd . The same document was used by Gd . where this lecture appears as a subsection of Part V.h . Number 5 . Geneva. Hq . : "in other words" replaced with "which means" . Hq . bk .p. SYMBOLOGY .t . Gd .".st.t . (Gd .5 . Hq . Hq . added "111 . Hq .h . = a text in Sherifa Goodenough's handwriting. : "out" added 9 .

and shed tears looking at25 the other side . which means : 31breath takes 32as far as32 a certain distance in the mystical realisation. (Gd . Hq ." Gd . Hq .e .Sk . all other documents : "a" added 20 . (Gd . Hq . Hq . Gabriel14 in this story represents reason .h . : "any further " 31 . : added for the Prophet". Breath is 10B .p ..t .p .st .e . bk .. (Gd . Hq . it28 rejoices over29 the progress of humanity and sorrows over the degeneration of humanity. but in "bk . bk ... : "together" instead of "connected".t .h .t . Sr .h ." and by Gd .p .st . bk .e . restored "connected" 22 . Gd .t . Ibid . Hq . in "Hq .. bk . Sr . This shows 26human soul. All other documents : "real" instead of "really" 28 . Gd .h . bk . : "on" instead of "in " 16 .. (Gd .t . : "Burraq" .p. bk . Hq .. Hq .. and the body of 10B . : "the angel" omitted. : "on" instead of "upon " . : "eenneetc l together" .h . : "to guide him" instead of "and guided the path" .p ..h . (Gd . (Gd . : "said". crossed out "the" 23 . : "no full stop after "mind" and "the" added before "wings" . when it develops in itself really27 human sentiment.. : Sr .st . : "that the" added 27 . bk . : "and guided on the path" . Hq .t .t . which reaches from the outer world to the inner world in a moment's time . 13 .p . Gd .Sk .t . : "Jibra'il" . which has wings.t . : "of Heaven" reinserted . and the face of 19human being. bk .st.p .)Gd . See Glossary 25. but then there comes a state3 3 11 .h .. Hq . : "said" instead of "told" . Also this is the picture of 10breath . : "and guided the path" 17 . : "of Heaven" omitted. It means2o the body connected21 with 22mind . Hq . : "Jebra'el". 23Wings represent '10mind.st ..st .t . A Burak was brought 1 tto ride upon12.. all other documents : "the" added . In another copy of "bk." 14 . : "told " 18 . : "at" instead of "over " 30 . Hq .p . Hq .. All other documents : "to" instead of "at" 26 . Sr .: "to guide him" .st . Hq ..st . Burak is told17 to be an animal wl . Hq .e . who smiled looking at25 one side.24 represents 10human body. : "signifies" instead of "means" . : "beyond a certain point" instead of "any further" . all other documents : "The" added before "Wings" 24 .. bk . : "beyond a certain point" ...t . Hq .t .Sk . Hq .. Sr . bk . It is said that the Prophet saw on his way Adam. Sk . Hq . Sk . Ibid . Ibid . : Sr . the head represents perfection. : "Buraq" .h .st . bk . : Sr. the body of the horse. Sk . but reinserted by Sk . "one" added 33 . Gd .. the an el13 Gabriel14 accompanied the Prophet in15 the journey 16and guided the path 6 .. Hq . Hq . : Sr . : "that" added 32 . bk .)Gd .p . bk .p .24.p . : "Jebralel" 15 . Gd .)Gd ." Gd ..)Gd ..263 peace . 10B 24 could not go 30any further30.p .st .t . all other documents : "of Heaven " 19 .st . bk . into "Jebrael" .)Gd . bk . Hq . : "Jebrall" .. bk .Sk . bk. : "a" added . : "signifies" ..p .e . Hq .h .. : "the" added' . Hq . Hq . : "Burrak" .. : "as far as" omitted.)Gd . Hq . : "that" added . in "bk .e ..p . bk . : "stage" instead of "state" all other documents : "for the Prophet" added 12 . bk .eh 18of heaven18.h . : "means" 21 .p . bk. : "it" omitted 29 .t . Sk . bk . : "the" added .h .st . : "Jebrall" changed by Gd .

264 when 34breath cannot accompany35 . Sr . : "one" adde d 36 .h .t. That was the final initiation. Gabriel14 also retired.. Sk .. Hq .p . : "prophetic Message" instead of "prophecy" . Hq . : "prophetic Message" . bk . bk .p . : "prophecy" . Then 38arrived the Prophet38 near that curtain which stands between 10human and 10divine.e.)Gd . : "blossoming" instead of "blooming" 42 .. Al other documents : "farther " 38 . Hq . bk . Hq . "None exists 3%ut Thee39". All other documents: "Muhammed's " 43 . Hq .st. Ibid .st . and called aloud the Name of God in saying.t . "the Prophet arrived".t . which means 31 reason cannot go any further37 than its limit . : "they" adde d 37 . and the answer came : "True. : "from" adde d 41 . 40which dated the blooming41 of M . (Gd .. All other documents: "save Thou". bk . All other documents : "the" added..Sk. Hq . : reordered to read.h .st .p . bk . true" . all other documents : "The Prophet arrived " 39 . When36 arrived near the destination. instead of "but Thee" 40 .. but in (Gd .'s42 prophecy43 34 ..)Gd . Bk .. : Sr .e . bk .. : "the" later crossed out 35 .

a rhythm which compel s Documents: Sk . Hq . Gd . Suresnes. Sk . Sr. Hq . he need not tell you one word about himself. : "you can know" added . Hq . Hq . If you can only perceive . : "you can know " to be added . : added "KASHF' after " INSIGHT". Hq .h .st . "other " not to be added 10 .st. : "sphere " instead of "atmosphere " 6 . followed by the Invocation 3 . Ibid . : "individual " instead of "man individually" 9 . He brings you the effect of his good or bad deeds . Ibid . This shows that every 8man individual y8 is a tone . he brings to you either his joy or 4sorrow .'. Geneva .h .. = a typescript made from "Gd .t . : afterwards Sk . Kashf" in the margin 4 . added "Gatha III .h . only after death it will be more felt ..t ." at Headquarters. added "111 . : " its" instead of "his" . Hq .Sk .". Hq . from "Sk .t .. Gd . : no additional words 7 . Sr..t . Sk . : later Gd . Gd ." at Headquarters.. and the contact of the other can give you the taste of the other place .h .Sk .sh . Gd . Hq .Sk .st .st . Notes : 1 .t . He brings you the influence of his high or low mind .sh . : "other " to be added .h .7. Gd . : "experiencing " instead of " experienced in" 8 . = a stencilled copy made from "Hq . He charges the atmosphere5 with his own vibrations.265 Sakina's shorthand reporting transcribed by the compiler.st . Sr . : " his" added 5 .. GATHA .t . Therefore the contact of a heavenly person can bring to you the air of Heaven . : added " KASHF' before "INSIGHT ". Number 7 . : " June 22nd " instead of " Summer" 2 .. present and future . " Hq . a rhythm .t . Hq .t. Hq . Gd .st . an d a tone which draws the tone of every 9person to his10 own pitch. Hq .. He tunes the vibration of the sphere of your home to his pitch . = an extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on changes made in the texts ..h . : "other " added . 6if he is 7experienced in7 Heaven or Hell . h .sh . When a visitor comes to your house. : Sr . = an edited copy in Sherifa Goodenough's handwriting made of a text dictated to her by Sk . 7. it is here also. For one need not wait for Heaven or Hell in the hereafter.st . : added " Series III . = Sakina Furnee's shorthand reporting . Hq . Summer1 192 2 Insight 3 The presence of man speaks of his past. Hq .t .st . Hq . Sk . Hq . Geneva .

st . Hq . added "and" . Hq .Sk . : "it is that" omitted ..t .Sk . Hq . . or bitterness.266 every other person to follow the same rhythm . : "their" omitted. Sr . Gd . Gd . : "how" 18 . : added "the word Vairagva" before "means" 19 .st . : "and" added . it is only rising above love and hate both .st.. the people in the world are pulling 15the rope of each other15 . but they also pull the rope of another . "Why the average person does not feel it. Ibid . : "Why the average person does not feel it.. Hq . added "the" in "Hq . is that" ..h .. : "Why the average person does not feel it.. added "and" in sh . : later Gd .Sk .st . Hq .h .st . Hq . : "that" instead of "how" . Sr . : "the other's" instead of "others" . both in one). is because " 14 . it comes by itself. 19indifference. : rewritten to read.. Hq .t.st . a later copy of "Hq . Gd . that is what 11it is that11 scares the sage from the life of the world and makes him feel inclined to run away from this world and take a12 refuge in a forest or in a desert .t. naturally must feel the pull too much. which cannot be learned or taught . But the one who is tuned to a different pitch altogether from the average person. : "each other's rope" instead of "the rope of each other" 16 . Hq . Hq .sh .st . is because". : "a" omitte d 13 . Hq . Sk .t. : "it is that" to be omitted . for they are pulled.h . It is not lack of love. Hq . Sk . Therefore they do not feel much. 11 . : to leave it as it was said 12 .st . and whose rhythm in life is quite different from others16. Hq ." in pencil (the shorthandsign for "their" and the one for "the" are very similar ) 15 .st .t .t . just like children absorbed in their14 play. : later Sk .t. Why 13every average person does'not feel it? Because 13.st .h . Hq . Hq . That is where one feels the pull in life. but Sk . Gd . : Sr .. And the only way how17 the sages manage to protect themselves from this." has : "the others 17 . Sr . Hq .. is by the practice of Vairagya (18means : independence.

Therefore.e . This same document was used by Gd .) Gd . Summers 192 2 Gatheka 2 The Mission of Sufism to the Worl d The Sufi movement has two missions to perform in the world : One as a duty to the individuals searching after truth. to bring about a better understanding among people . of Sherifa Goodenough taken down from dictation by Sk .)Gd ." . : "mystic" changed into "the mystical" .e . : "worldly" first omitted. (Gd . the progress of individuals also is difficult . Hq . Geneva. for some editing.st . Hq . In all ages in the past the spiritual message was given by the prophets. Hq . for the words of God come to humanity by6 the mediumship of a mystic .h . to which was added later "N .6.2 = a later stencilled copy. Geneva .1 = a stencilled copy made at Headquarters. Hq . " 3 .2: "there" added 5 .t .'s copybook "Summer 1922" that this lecture must have been given on 23rd June 1922 .h .h . Hq . Without the progress of individuals. Hq .)Gd .2' "SOCIAL GATHEKA. Gd .2: "the mystical " 6 .st .st.1" with some revision s Notes : 1 . made at Headquarters. When the law is fallen in the hands of worldly ? Documents: Sk .1 : "SOCIAL GATHEKA".sh .st .)" .h .st." .st .)Gd . Number 6 .e . (Gd .1 : "the political : 4 . indicated in the notes by "(Gd . because beyond politics3 to the Sufi4 exists mystic5 idea .st ..st.st . added "(Social . made from "Hq . : written "through" above "by ". = a text in the hwr .1" and therefore not mentioned in the notes after note 2 . it appears from the sequence of the reporte d lectures in Sk .267 Sakina's shorthand reporting transcribed by the compiler . 2 . Hq ." bears the date "July 1922". = Sakina Furnee's shorthand reporting Gd . (Gd . of "Sk . Without the progress of humanity in general. Hq .1.sh . the progress of humanity is difficult . identical in wording to "Hq . then reinserted .h . Hq .st .2 : "worldly" omitted .e .h . = a typescript.e . Hq . Suresnes.h .1. : afterwards Gd .h . The Sufi movement is not political. (Gd . these two missions depend on each other for their fulfilment. the next duty. Gd .st . Hq ." in ink . : "there" added . Although "Gd .)Gd . : "politics" changed into "the political" .h .t .1 : "through" instead of "by" 7 .

Hq . See Ox .. what he is. Gd .st . which those interested in life cannot see. what he wants to do. the truth .2 : "the (The) added 12 .h . What is worth while and what is not worth while. Gd . heard an 's' after the word "convert" . Hq .st . : Sk . Faith to a Sufi is a free ideal. It wants seeing further than11 average eye to see the actual condition of life. and all different faiths are as its waves .1. : "each individual" instead of "one another" 20. 11Sufi mission does not invite people to believe in superstitions. Ibid . (Gd . all other documents : "convert " 16 .2 : "of its particles" 18.st .sh . not only rules and regulations for a government .1. : "wonderworking". followed by the different people .e.2: "insufficient" instead of "imperfect" 10. the people the particles which make this body. first treats 11 mureed in order to make him better able to realize where he is. To individuals the Sufi mission has a different duty .2 : "a" adde d 17 .2: "The" omitted 14 . The Murshid as a physician. all nations its organs.1. not a captivity. The Message of God comes14 from time to time. Murshid explains to his mureed . The13 true religion to a Sufi is the sea of truth. Those who consider another on the wrong track. Hq . As the health and happiness of the body depends upon each particle17 being in good condition. for the one who is on the right track finds every road leading to the same goal sooner or later .)Gd . Gd . : "comes" moved to after "from time to time" .h . Its main object is the same which Christ has taught : love your neighbour . of nature.1. so the happiness and peace of the whole world and 11 people therein dependt 8 upon the condition of en4'gone another19 .20 or to increase power. as tides in the sea. and how he must work to accomplish it . then reinserted . . The Sufi mission looks upon the whole humanity as one body .2 : "comes" put after "from time to time " 15 . all races different parts of that body. Hq . Sk .h .st . Hq . A converts15 to 11Sufi Order means 16converts15 to all faiths of this world and bound by no particular faith . in12 all different faiths are as its branches . Hq .h .2: "depends " 19 .9 By law it10 is meant the hidden law of life. (Gd . Hq . Gd . : "it" omitte d 11 .)Gd .h .st . 8 .. : "of its particles" instead of "particle" . to take interest in wonderworkings. Hq . Ibid .st . or to investigate phenomena . exclusive to all faiths . and the spirit of this body. possibly "converse" was said . This can be done by giving the idea of that one truth which stands as the stem of religion. Gd .268 intellectual people. for they cannot help being partial when there is a question of their own interest . it always will prove insaffieient8 imperfect .1. but what remains always is the sea.st . 11Sufi mission does not make converts to a certain faith. The principal thing that 11Sufi Message has brought to the world is tolerance for all faiths existing in the different parts of the world. : "in" changed into "and " 13 . Gd .h .st . : " ►Reui-" 9 . they themselves are also not on the right track.h .h . : "The" first omitted.2 : "wonderworking" . God.e.

for M. All other documents : "mureeds" . : "exercise" .st.h . M.22 is 24a living book .1. But still more important is the contact of the M .269 It is not only study. but it is the exercises21 that Murshid gives now and again as 22 a prescription for the mureed .22's whole idea is to liberate the soul of the seeker after truth . 25 particular discipline.st . the divine spirit.st .st. 21 . Gd .1 : omitted (skipped) : "a living book . Gd . Hq . nor a particular faith which is forced upon M is free to think for himself.2: "exercise " 22 . A moment's conversation with him is more helpful than a whole year23 study of books in the library.2 : "not" instead of "no" 27 .h . Hq . There is no26 . The object of M. Hq . Hq . : "year's" . 27 Every m . The object of M . All other documents : " Murshid " 23 . is" 25 .22 is24 to kindle 25 in the heart of them . All other documents : "mureed" 26 .2 : "year's" 24 .1. which is man's heritage .

: added .". Gd .h .h . Hq .st . Sk . Summers 1922 Insight 3 Every soul radiates an influence which charges the atmosphere all around . : "into " 6 . : 'Wider" . Gd . : later Gd .st. Hq . Sk . Hq . forcing its way even through walls .t.sh . = a typescript. Geneva an extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on changes made in the texts . The influence of some persons9 can remain for hours." at Headqua rters.Sk . Gd . : "KASHF added before "INSIGHT" . followed by the Invocation 3 . : later Gd . Sk. st . GATHA.t . It is not difficult for a sensitive person to perceive on coming in5 a room or in6 a house. : "June 24th " instead of "Summer" 2 .: "wider" instead of "more wide" .t . Hq . who was sitting there before him . Gd . : Sr. Number 8 . so "person" or "persons " could have been said a stencilled copy made of "Hq . the 4more wide4 it spreads. Sk . added "Gatha Ill. the longer it lasts . " Series Ill . There is no barrier of water or space which can keep that influence from spreading..t .h . : "his" instead of "the" .. : later Gd . Hq .sh .h . added 8 . Sr . Hq . The stronger the influence. Suresnes. Hq . Gd . Kashf .h . : later Sk .st . of "Sk . : "only" added 8 .st . made of " Gd . : Sr . The more powerful the influence.t. = Sakina Furnee's short hand repo rt in g Gd . Hq . The character of this influence is just like light or heat which silently spreads its warmth according to its power of radiance .h . but even after he has left the place the8 influence remains . = Notes : 1 . Hq .270 Sakina's shorthand reporting transcribed by the compiler . or to perceive.. what influence it has. It is not that man's influence is felt in his presence7. changed "in" to "into" .Sk ." in the margin 4 . Gd ." at Headqua rt ers.h .sh . copied from a dictation to her by Sk .t.t .st. = a slightly edited text in Sherifa Goodenough 's handwriting . Sr . " Hq . Hq .h . : in shorthand ' no plural ' s' is wri tten .. changed " in" to "into" 7 . : "his" . 10of some fo r Documents: Sk . 8. on sitting on a chair.Sk . : "the" 9 .t. : "KASHF added after "INSIGHT" . st.. Geneva Hq . = Sr . Hq .sh . Hq . : "more wide " 5 .".. : "person" .

A walking-stick can have the atmosphere of the person who held it .t . The more one studies this question. Gd . Sr .t . : "atmosphere comes direct" Sr .st .27 1 days10.st . 18Influence can remain in19 clothes that one has worn in one's life . of some for weeks or months or even years . : Sr ..t. Hq . : "perceptible " 22 . : later Gd . but25 more sensitive26. A person who is 28fine of nature28 and sensitive.st . Ibid . Hq . : "or" reinserte d 17. Hq . : "influence" later changed by Gd . Sr . Hq .Sk .h . Hq ..Sk . Sk . 18. : "perceptible" . in ink it . : "everybody" instead of "every person" .st . : "tangible " 21 .Sk . exciting or peaceful. or a mat . Gd . Therefore. Hq . Hq .: Sr .st. a rosary. Hq .Ibid . or a ring can have atmosphere .t .t . : "or" added in ink by Sk . Everybody perceives24 consciously or unconsciously. the more one comes to realize that life is not only a battle outwardly30 but also inwardly31 .. or16 a cushion.h . : "with the" . The11 atmosphere is a silent music. : "of a . : "remains not only" . : "the atmosphere direct" . although it is possible to rise above it . Hq . : Sr .Sk .fine nature".. Hq . changed "fine of nature" into "of fine nature . Gd . All other documents : "the" added 26 . : "The" to be left in 12. : "influence " 30 .h . Gd . and yet not learn how to combat all influences around him . Gd . Hq .Sk .st . wrote "tangible" above "touchable" . : "or" omitted ..t . : "an" added 24 . : Gd .. Sr . can become so troublesome that he would always find himself in the midst of the battle going on constantly around him . : Sr . : "everybody" . Sr . it will not do for a person to become fine and sensitive. Sr .st .Sk . : Sr . And there are only32 two things that3 3 10. for him the influences29 from all around in this world. It is something real. Hq . but later added by Sk . the more he can realize it . : "atmosphere comes direct " 23 .Sk . The atmosphere 13does not only remain13 in the place. : "every person " 28 . 17a carpet.st .h . : "in" 20 . whatever12 may be . Hq .st .t .st . Sk .t . : "of some for days" first omitted. Hq . : "a" added 16. Sk . Hq .t . Gd . not touchable20 but perceivable 21 The 14 music comes to the through the ears thfetigh to the heart.. such as15 chair or sofa. pure and good. Hq .. wrote "perceptible" above "perceivable".h . necklace.h .. Hq . : "of .. : "the" omitte d 15.. : "it" :adde d 25 . : Gd . but also in the 14objects.h . Sk .t . : "The" omitted . Hq . but 22atmosphere directly22 . Sr . All other documents : "An" (or "an") added 19. : "The" to be omitted . : "it" adde d 13. Sr . : "fine of nature".h . Hq .. Hq . Hq .st .. Hq . Hq .Sk . Gd . : "does not only remain" 14 . : "with the" instead of "in".t.st . : "a person" adde d 27 . : "outward" . Hq . brooch. into "influences" .st .t . Gd . Hq .fine nature " 29 . Ibid . it has its effect upon the listener. Gd . It is not easy for 27every person27 to break anybody's influence.t . a pen or 23inkstand can have 18atmosphere of the person who has used it ..h . Hq .

: "most well-equipped" instead of "best equipped" 35 . : "enee. to fight out all influences attacking one with the35 power of one's own influence.. to be and not be.the" . : "only" to be omitted .st . : to be left in. Sr . Hq .Sk . Hq . Hq .272 can be done for self-defence : either to become a 34best equipped34 fighter. : Sr . Ibid . : "that" omitted . Sr . : "only" omitted .Sk .st .. Hq . as it was said 33. to come down to act and to rise up to keep in security . : "that" to be left i n 34 . which means to live and not live. Gd .st . Sk .h. Hq . 31 . or to rise above all influences. : "inward " 32 .t.t .

sh . The courts in the East were the? schools of good manner. but reinserted by Sk. Sr. Gd . preceded by "SALUK". Gd . : "a" to be omitted . Gd .sh . replaced with "1 ". Hq . GATHA .t.t.h . Hq .Sk .h . Sr .st . for the Sufi in all ages has given a4 great importance to the art of personality." at Headquarters.st . though a great deal of artificiality was combined with them8 . : "MORALS" instead of "Moral Culture". Geneva Tp . : "6" added. Hq. Number Hq . : "a" omitte d 5. GATHA .st . Hq . : "a" omitted. in the East manner is given a6 great prominence in life .".st . harmony and beauty.h . Gd . of "Sk. " 3. Hq .st. divided only by a comma . Sk .Sk . Number 1 . = Sakina Furnee's shorthand reporting . No doubt. In the last part of the lecture (notes 14 35) the different aspects of " ilme adab " were taken down by Sk. Suresnes. Ibid . : "a" 7. = an errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on revisions made in the tex t Notes : 1 .t. the one after the other. and "The Manner of Friendliness" as a sub-title .h .st . Hq . : "June 26th " instead of "Summer" 2. of which the last paragraph is very inaccurate. Summers 192 2 Moral Culture 3 The manner of friendliness is considered as the main part in the study of Sufism. For clearness' sake they have been put here each one on a new line . : "Series Ill . = a typewritten copy made from "Hq . taken down from a dictation to her by Sk . Hq . = a later typewritten copy.h . = a copy of Sherifa Goodenough's handwriting.h . it is most necessary for a Sufi to develop e5 express the same through his personality.. Hq. = a stencilled copy made from "Gd . Gd .st ... in "Hq . " Hq . It is not mentioned in the notes. : "SALUK' after "MORAL CULTURE" and "The Manner of Friendliness" as a sub-title 4. and which has "Morals" instead of "Moral Culture" above the lecture . added "Saluk" after "Moral Culture" .t . As Sufism is the religious philosophy of love.t.t. : Sr. : "develop" 6.27 3 Sakina's shorthand reporting transcribed by the compiler . : afterwards Gd . : "the" omitted 8. : "Series III . Hq .st . But in the path of Sufism the same manner s Documents: Sk . Geneva Hq ." at Headquarters. : "it" instead of "them" . in sh .

: " Salim =" added 24 . : "Matanat =" adde d 22 . 9. he cannot be on the right way. : "or" instead of a comma 18 . meaning the manner of God .t. into "humbleness" in Hq . Gd . : the Persian Sufi term means "knowledge of manner (respect)" and the "e" after " 'ilm " is a possessive ending .17 selflessness." before "respect" . : "at" changed into "In" .h . : added " Khatir . but changed back by Sk ." 20 . Hq .. : " Tawaze '=" adde d 17 . Sk . : although Sk . Hq . : added "Tawaze ' ' . Gd . Gd . from the realisation of truth.t."..st .st.". because of their agitation against aristocracy.. Hq . Hq . : " Enkesar =" adde d 19 .t . Gd . because they are cross with the priests . : "The " 12 . 21 seriousness. then changed by Gd . is a battle with civilisation . were learned with sincerity .h . as there are many who are against religion.t . : added "Enkesar . Hq . Hq ..st.t . and the movement of to-day against all beauty that exists in the form of culture and manner. 11 Following are the different aspects of the manner known by the Sufis as "ilme adab"13: 14respect.st . 20graciousness.st.. : added " Halim .h .st. 22tenderness of feeling. : " Halim =" added 23 . Gd . 23'24. ". from the love of God." : Hq . : "The" added ... 15consideration.t .t . oniou3ness harmony24 . spelled the word as she heard Pir-o-Murshid pronounce it. Hq . When man agitates against beauty.. Gd . see for the corr .h .st.. : "In " 11 . : added "Adab .t . 18humbleness19. Hq . Hq . Hq .t .st.h . Hq .h . Gd . Hq . 17welcome.t . Hq . in other words.. Hq .t .. : "humility".h . Hq . : added " Salim . : "at" instead of "in the" . 16hospitality. Hq .. : " Khatir =" added 16 . .h .st. Hq .h . : "Harmoniousness". Hq . Hq .h .st. Gd . "ekhalak12 Allah". Hq . Hq .h . Ibid . Hq . Gd .". Hq .274 which are used gin the9 court. Hq . At10 these modern times people to be against manner. God expressed in man shows in the action of that man the manner of God. : "Adab=" added before "respect" 15 .st. Hq . : "Harmoniousness" .. 13 . Hq . Gd . 11 Sufi calls the manner that comes from the knowledge of unity. Gd .st. Hq .h ..sh .st. Gd .t: "at " 10 . So a beautiful manner is a divine expression . into "Harmony" .". 14 .t .st . spelling "akhlak" in the glossary . : added " Matanat ..h .st. According to the Sufi idea all beauty comes from God . Gd . : added " Khulg .t. : " Khulg =" added 21 .

: " Dilazari =" adde d 28. Hq . taking side of the weak42. : "To hide" instead of "hiding" 44. Hq . : "faithfulness" 27.h .st.st .st. : added " Wafa '. : Gd . Hq . largeminded40 . Hq .t . : added " Heva . Gd . proving trustworthy in dealings" without parenthese s 32. : " Heys =" adde d 36. : Sr .h . : "largemindedness" instead of "largeminded" 41 . Gd . : " Ghairat added 35. : "Brave" instead of "bravery" 37. tolerance41. afterwards changed by her into " Kotah Kalam . Sk. : added "Loyalty.st. : added " Ghairat . forgiving39.. Hq .. 28moderation in speech.st. Gd .t .st .st.t .h .".. : "do with" omitted . Hq . : Sr . ". : "Buzur i=" added 33. Gd . Hq . Hq . but changed back by Sk . : added " Kotah Sukhun .st.st . Sr . Hq . Hq . proving trustworthy in dealings3l. : "venerability" without parentheses 34. : "experience" instead of "experienced" 38. Hq .. generous38.". Gd .Sk.".h .t .t ..h .t . : "forgiveness" . and "Loyalty. Hq . Gd . Sk .h . Hq . Hq . Hq ... : "generosity" instead of "generous " 39.t . Gd . Ibid .".t .27 5 25faithfulness.h . 31keeping one's word. Hq .. loyalty.st. : added " Motubar".. : " Kam Sukhun =" added 30. : " Kotah Kalam =" adde d 29.st. Hq . : "to take the side of the weak" 43.. : added " Kam Sukhun . Hq . but Sk . Hq . Hq .h .. Hq .33 34honour or pride.st. Gd .Sk.h . : added " Dilazari . hiding43 the faults of others as one would 44do with' one's own out of sympathy and respect for another .st.t . Hq .t .. Gd . : "Wafa '=" adde d 26." into "forgiving" .h . : "taking the side of the weak" . changed "selfrespect" to "self respecting" and added : "(keeping one's word. Gd . : "forgiveness".h .". Gd . : "fidelity.. : " Motubar =" adde d 31 .". Hq .st. Hq .. 30selfrespect.. Hq . Hq . : added "Buzar i. Hq . : without "do with" . : "forgiving " 40.t . Gd . Hq .h .t . Constancy" after "Faithfulness" .h .st .t ..h . : "Fidelity" instead of "Faithfulness".t . : "tolerant" instead of "tolerance" 42. experienced37. bravery36.. proving trustworthy in dealings)" . Gd . 35modesty. Hq .". Hq . Constancy" added.h .".t . Hq ..t . (venerability).st. Gd . in "Hq .st. changed back "Faithfulness" in "Hq . Sr .st. Hq . Hq . 29 sparing of words. 25.26 27sympathy. constancy" . Hq . : added after "self respect" : "keeping one's word.st. Gd .t .

2 . : later Sk . followed by the Invocation . = an extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on changes made in the text s Notes : 1 . by 7doing so7. Gd . Sk . : Sr . Sk .t .Sk. Gatha . : "respects". Sr .t.. wrote "gives" in the margin . Gd .st. Gd . instead of "doing so" .h .h .t..h .st . "The manner of Friendliness" added as a subtitle. 2. : "he". Sk.h .1 : "Adab" as a subtitle instead of "Respect".2 . Hq .2 . : "doing so " 8 . : Sr . Hq . Summers 1922 Moral Culture Respect 3 There is no one in the world who does not deserve some respect. : "respects" instead of "gives respect to" . into "Series Ill . The greatest education that can be given to a child is 9to respect9 . Number 2 .". For respect creates respect." at Headquarters.-.2. Geneva Sr. added "Gatha III. all other documents : "and " 5 .2 = a further edited copy in Gd .h .. : "SALUK" added after "MORAL CULTURE".t .. Gd.h . Number -.Sk. Hq . Gd .h .1 : " June 29th " instead of "Summer " 2 .-. GATHA .. : "Series III .t . : "the person " 6 .2 : "Saluk" followed by "Morals" instead of "Moral Culture" written above.st.". she afterwards wrote the transcription in this copybook .1 = a slightly edited text in Sherifa Goodenough's handwriting. but Sk.h ." Hq .st . and "ADAB" as a titl e 4 . Sr . Hq .h . which probably was taken down on a loose sheet of paper.t.lh . not Documents: Sk .h . Gd .111 . Hq .2 : "Series II .". : "SALUK" followed by "MORALS". then added "The Manner of Friendliness" as a subtitle. taken down in her copybook "Summer 1922". : "pays respect to " 7 . copied from a dictation to her by Sk. Hq .t .'s handwriting. Suluk" in the margi n 3 . Hq . = a typescript made of "Gd ." Gd.st. and "Adab" as a subtitl e Hq . then "The Manner of Friendliness" added as a title. not found in the archives .Sk. : "pays respect to".". : "so doing". added '*6.2.st. But as this lecture belonged to her other shorthand reportings. Hq . and "ADAB" as a title instead of "Respect" . later changed by Gd .2 . : "that of respect".. Suresnes. he8 respects himself..h ." and "Hq . : "in" replaced by Sk . Sk . of "Sk .. Gd . Gd .h . with "and" . All other documents : "he" omitted 9 .lh . Hq .lh .st . Gd . = a stencilled copy made from "Hq .276 Sakina Furnee's own transcription of her shorthand reporting which has not been found in the archives .h . Hq . = Sakina Furnee's longhand text transcribed by her from her shorthand reporting." at Headquarters.1 : later. Gd .1" and meant as a preparation for "Hq . disrespect re-echoes in disrespect . Sr . subsequently. based on "Gd . instead of "to respect" . in45 the person5 who 6gives respect to6 another.t . Hq .Sk .t .st. Geneva Hq .lh .2 : "gives respect to" changed into "pays respect to" . : "he" instead of "the person" . Gd .

: "or" to be adde d 23 .27 also out of27 graciousness . Hq .h . " If one wished14 to respect anyone15.. Sr .h .Sk . into "was" Sr.t. Sk .h .2.t . put "person" in parentheses 24.st .Sk . for he is elder13 in years . but in "Hq .t . One form of respect is 19considering another19'2%etter than oneself. : "and relations" instead of "or relatives" . And if one was 10 .t . Gd . 29 personality. Sr . Hq ." in pencil to "also out of . Sr .t . Hq . Hq . 22 to regard him another23'24better than oneself 25for the25 reason of humbleness26. "call him uncle. : "for the " 26 . : Sr .2 : "el4 advanced" . Hq . then the very fact that he is a human being quite entitles him to respect . : "considering another " 20.st . Hq . : "think him so " 22. Sr. : Sr .2.2.t . and if there was18 nothing at all to be found. All other documents : "were" instead of "was" 19.h.. Hq . but put in parentheses by Sk . Once the Prophett2 told his grandson.h .. Hq . but also10 the servants in the house . 16. : Sr . : "and relatives" . Sk .2. Sk . Gd . Hq . Hq . : "advanced" .st . Hq ." . Gd . in "Hq . : "hold with it" .t . : "also from" instead of "also out of". Sk .h .h . : "advanced" .st .. : "him" instead of "a person" 18. Ibid . Sk. : Sr .Sk . : "by" instead of "for the" . in pencil to "consider it so" . : "another person's superiority" . in 29 experience. : "to consider another person" . All other documents : "wishes" instead of "wished" 15 .Sk .h . : "can" 17.h .t. Hq . "hearing his grandson call a slave by his name. Gd . : Sr .st .Sk . All other documents: "as" adde d 25. Sr . Gd . Hq .st.1. Sk .t .. Hq . Hq .h . : "will" . Sk . in position.t.he is so". in29 rank. Gd . which is to recognise 28the superiority of another28 in age.t.Sk .st . : Sr .Sk . : "or" added.. : "someone : .2.st ." Sk . Sr. Hq . later replaced by Sk . : "has been".st. : rewritten to read. parents 11or relatives11. Gd . Hq . : "or relations" 12 .h ." 21 . All other documents : "humility" instead of "humbleness" 27 .Sk .h .2. : "in".st . Hq .277 only10 his friends. : "or from" .2. : Sr. : "in" omitted . : Sr .2. : "anyone " . Hq . : "also out of" 28 . No person is honourable respected who has no respect for another . : "the superiority of another" 29 .1 : "older" instead of "elder". : "for" adde d 11 .t.2. Hq . Hq . Gd . "another person's superiority" . as it was said 30 .. Hq . : "to consider another person". : Sr . Hq ..2 : "hold that -it.st. There is another form of respect.t . Gd . Hq . : Sr. Sr . Gd .h.2. Sr . : rewritten to read. on hearing him call a slave by his name12.h ...t . : "as" added. Gd . : "hold that he is so". changed back by Sk .1. : "or from" . Hq . or in m birth. Sr.Sk . Sk. Hq . in "Hq .st.h . Hq . changed back by Sk . but changed back by Sk .Sk .1. Gd . in morality. in 29 goodness. in ink with "That he is co think him so. : "elder " 14 . in29 learning. : "hold with it".2. Gd .st . Gd .st . one can16 surely find something to respect in a person17. then crossed out and a new sentence : "To regard" .st .h . Sr .st. : "by" . Sk . instead of "consider it so" .st. : "in" to be omitted . told him " 13 .2: "has been" instead of "was" . : "will" instead of "can" .t . Hq .st . Hq .Sk . in 30 mistaken in recognising 28the superiority o f spirituality. Hq .. even if one did not 21 consider it so21. : "person" added. : "someone".2. Gd . Gd . instead of "considering another" .

but changed back by Sk . Hq . Gd .t . 32The one32 who deserves respect.st . : "a" to be omitted . Sr . : "someone" omitted .Sk . Hq . and 43use sarcastic remarks. : "ironical". : "The one" 33. Gd . : "receives" instead of "takes" .Sk .2. : "he" omitted . in ink into "by" . : "use sarcastic. : "He". Hq ." Sk . Gd .2. Gd .t . : "receives back" .t .st .st . Hq . Hq . Hq . Sk . Sk .h . : "wrap" instead of "cover" .h . Gd . Gd .t .st . : "takes" . All other documents : ". In some people there is a spirit of injury which 45is fed on45 hurting another46 by47'48disrespectful attitude. : "one" changed back by Sk . : "feeds on " 46.st . : "cover" 42 . : "yet" instead of "still " 38. Sr . but in "Hq .st. Hq . Hq .h . : "someone" instead of "one" . Hq . later changed back by Sk .2. Hq . Sr .h ..h . Hq .st . Sk . : "with" . Gd . he33 is entitled to it.Sk . Hq .h . All other documents : "it" added 36 .st .Sk .t.h . : "with". Sr. : Sr . : later Sk . Gd ." into "still" . changed it back to "a great disappointment to lose" ..Sk .h .Sk. into "feeds on" .Sk . but when one34 does not deserve 35.. : Sr . : "he" 34 .1. shown in thought.st .st. To a fine person it is 38a great disappointment to lose38 the opportunity of 39not having paid a respect39 when there was an occasion . Gd .t. he takes49. Sk .. Gd . "a matter of great regret to have lost".1. but polite remarks"." Sk .. Hq . : "another" omitted. Sr .sti1137 ►~e you respect him. Gd .t. : "someone" to be left i n 45.Sk .t .st. in pencil in "Hq . Hq .st. Hq . : "paying respect" 40 . There are many who out of cleverness cover41 their disrespectful attitude in an ironic42 form of speech. : "yet" instead of "still".Sk .2.st . an unrefined" instead of "Unrefined" 41 . : "ironic " 43 .t . : "is fed by". but in "Hq . : to leave "a" in.2. all other documents : "and" added 37 .2.h . Hq . in order to insult someone .Sk . Sk .2. : "receives back" . Gd .2.278 another28.h . Sr .h .Sk. Sk . Gd .2. Sr . but polite43. Hq . Gd . If man only knew that in life what he gives. : "a great disappointment to lose" 39. : "one " 35 . Sr.st. : rewritten to read. Sr . into "someone" . added "another" .1. Hq .h . : Sr . it shows your graciousness . Sr . added "and". for respect given to man in reality is a31 respect given to God . : "make sarcastic.st .Sk . : "a" to be added 49 .t. it is no loss. Sr . Sr .lh . Gd . : "He" instead of "The one". 40 Unrefined person does not mind .h . changed by Sk .h . : Sr . word or action. and yet they have satisfied their desire of being disrespectful .Sk . Gd .h . : "paying respect" .st . In that way seemingly they have not shown any disrespect.2.h .2 .. : Sr . Hq .Sk .2. Sr . : "by " 48 .st . Sk . as it was said 32. : "a" to be left out . : "a" added . Hq . : "he" to be omitted . Hq . : "feeds on". Hq .2: "is fed by" instead of "is fed on". Sr.Sk . Sr.2. but polite remarks " 44 . Hq . Sr .2. Hq .. only sometimes it5o does not com e 31 . : "a" omitted . Hq .st .1 : "not having paid respect" . Hq . : "another" to be left i n 47 .. : Sr .t .Sk.

h. Hq . : "in return" instead of "back" . Gd . in "Hq . : "others" 54..2. protection. : Sr . Hq . and there is nothing material69 70in the form of gold or silver70 which can express the gratitude so fully as a real 50.h. but52 who looks for respect from others53 is TMa greedy one54 . Gd . He will always be disappointed 55m l iife55. Hq .2. : Sr .. : "getting " 61 . kindness. Hq .. : "is indebted" . : "a greedy one " 55. changed "together with that" into "from it " 64.2.st .2..st. Hq . : "trade" instead of "business" . Hq .. Hq .1. Hq .st . Gd . He is really respectful. without thinking for one moment of getting it in return . : "in life" omitted .h. Gd . Al other documents : "to" omitted.2. who gives respect 51 to another51. Hq . Hq .2.h.Sk . : "to give " 57. Even to give56 respect in order to get respect back57 is a kind of business58 . : "to another" to be left i n 52. reinserted "to" in "Hq .t.2." 60. : "in return".Sk . Sr .h.h.st . Gd . Gd . Sr .st ." 53. into "only the product of . : Sr .h. : "in life" to be omitted . not for show. : "to another" to be omitted . which is TMonly the product of '56respectful attitude.h. Gd .. : "and nothing else can give it". : "from it" instead of "together with that" . Gd .st . : "one's" instead of "his " 63. . : "another".279 immediately. Sr .2. Sr . 66 wand nothing else in life can give it .t.Sk .2.Sk . but later reinserted by Gd . : "in life" to be left in 56. Hq .h. : "receiving" instead of "getting" . then changed back by Gd . : "in life" omitted .2. it takes time . : "is indebted " 69.Sk .Sk . into "to pay" . Hq . Sk . : "business " 59. Hq .h.2.st . : Sr . Hq . Hq . Sr . Sk . : "greedy" . Gd . Sr . Sk. : Sr . : "greedy" instead of "a greedy one" .2.Sk . Hq .h.st. Sk .1 : "only produced of".2. Sr .st . Gd . Sr .h. : Sr .t . : "to another" omitted . : "and nothing else in life can give it" 67.t .h. Gd . Those who reach to59 a spiritual realisation will only give respect generously.h. : Sr . Hq .Sk ..h. Hq . : "the return" instead of "it" . Hq . : "the return" instead of "it". Gd .Sk .. : "in life". Hq . Hq . Gd . : "the product only of . There are many 67in life67 to whom one owes58 for their help. Sr .Sk . : no additional word s 70. : "it" 51 .t. : added "in the world".Sk . but Sk . Sr .st . Hq . Hq .2 : "to give" changed by Gd . Sr .st . Hq .h. Gd . Al other documents : "he" added. : "neither gold nor silver" .t. Ibid .h.st .1.Sk . : Sr .st .Sk . but it was crossed out by Sk . Gd . Gd . Gd .t .st.Sk . All other documents : "the" adde d 66. : "another" instead of "others". Hq . : "neither gold nor silver" instead of "in the form of gold or silver" .t. Hq . : "in the world" to be added .t. Sk . but from the feeling of his62 heart.. Sk .t. Sr . : "back" 58. Sk . : later Sk . a happiness rises 63together with that 63 .2. Hq . : "sincerely" moved to after "gives" 62.t. : "and which nothing else can give" .t.st . : "in life" to be omitted . as it was said 68..t.2 : "together" omitted. : "and which nothing else can give". Hq . Sr . : "only the product of " 65. for their service or assistance. Hq . Sr .st .Sk . support.st . Sk . Sr ..st. : "to pay" . When one gives respect sincerely61 to anyone. Sk.t. : Sr . Hq .

: "by " 76 . Hq .280 71 respectful attitude can71 . Hq .t. : "and that" instead of "which" . : "respect" . : "respect can" . Sk .t. Hq . Sr .. Hq . : "only make return" .h . Hq .. : Sr .st. : "make return only" . : "only make return " 75 .st . Sr . Gd . Gd .2.Sk .Sk . that 72for something that72 you cannot pay73 in silver or gold back73. you can 74only return74 by75 one way which76 is by offering humbly respect . Hq . but probably meant "respect" instead of "respectful attitude can" .t .h .2 : "respectful". Remember.2. Gd .t . therefore. : "in" .st . Gd .h .Sk.Sk .2. : "pay back in silver or gold" 74 . Hq . then changed back to "for something that" 73. Sk.h .h . Sr. Sr . : "respectful attitude can " 72. Sr.st. : "back" moved to after "pay" .t . Hq . : and that" . : "respect can" .2: "something for which". Gd .2. : Sr . Hq . : "in" instead of "by" .st .Sk . 71 .h . Hq .. Gd .

: "SALUK" added before "MORAL CULTURE" . Ibid .h .2 : Gd .1" the revisions of which have not been found in any other documen t Hq .Saluk" in the margi n 3 .st . : reordered to read. ".h .". " Gd .'s handwriting. based on "Gd .h .III.t .h .281 Sakina's shorthand reporting transcribed by the compiler . Number 3 .2 : " Respectful attitude" changed into "An attitude of respect" 7 . added "Series II .2 : "respect" omitted . Summers 1922 Moral Culture 3 4 Adab 516Respectful attitude6 is the first7 and 8principal thing in the development of personality. = a stencilled copy made from "Gd .t .2 : Gd . followed by the Invocation . Notes: Gd .1 : Gd .. added "Gatha 111.st . AlI other documents: "A" added 6 . : "toward" instead of "towards" . Number 8 . : "THE MANNER OF FRIENDLINESS" as a title . which is indicated in the notes by "(Gd ." .h . : later Sk . 11 .1 = a slightly edited copy in Sherifa Goodenough's handwriting. in proportion 12'13 to what13 is due t o Documents : Sk .t . Gd . Ibid ." at Headquarters. : "SALUK" added after "MORAL CULTURE" . In Sk .'s dictation of "Sk.e .2" at Headquarters.sh .h . Hq .1. It therefore may be assumed that the exact date of this lecture was 30th June 1922 .2 : "respect" omitte d 1. Gd .. Ibid .st.sh .h . Respect". Hq .". = An extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on revisions made in the text . Gd ..t .3. Sk . Hq .'s shorthand copybook this lecture follows after "Moral Culture. "Series Ill .h .st . given on 29th June . Gd . later changed by her into "Series III . Hq . = a stencilled copy made from "Hq . Gd . Geneva Sr . Gd . 1 : "June" instead of "Summer" . Hq . = Sakina Furnee's shorthand reportin g Gd . Gd .h .)Gd . 3" . 2 . Hq . : added.2 = an edited text in Gd .h . Gd . for some more editing.Sk. GATHA. : "the" added 9 .st. but respect" for everyone one meets in life.t . added afterwards : "H-8.t .h . Gatha . Geneva Hq . Hq ." This same document was used by Gd .sh . Number 3. 9Not only respect towards10 someone whom one considers superior.2 : "Adab" as a title .h . Suresnes. Hq . respect not only" 10 . made from the text as taken down by her from Sk.h . added "Saluk" followed by "Morals" instead of "Moral Culture" 4 . Gatha .h . : "thing" added 8 . "Adab" as a subtitl e 5 .

25 . 13 . : afterwards Sk . A sincere feeling of respect Means needs no words. A disrespectful person may bow his head25 and strike 26the person26 on his27 face by his word . Hq .h . crossed out "for" and added "the" 30 . : "that" instead of "this " 21 . : "But". Hq . Gd .t . Hq .2: "through" instead of "by" Hq . (Gd . : Sr . Inspired by a respectful attitude. Hq .282 him . All other documents : "a" omitte d 31 . Respecting someone does not only18 require a desire to respect.2.h . Gd . 16 .sh.h . ignorant of this2O art may express respect wrongly . Hq .st .h . : first "only" omitted.e . Gd . but19 an art of respecting . Gd . Hq .h .h . a 30 man expresses his feeling in thought. Hq . : "one to" omitted . Hq . The one who has no respect for himself cares little if he respects another or if respect is 23at alI23 necessary in life . Gd . : "a" instead of "the" .. Hq .t. But21 it is the 2 self-respect which makes one inclined to respect another . Hq .st . To respect means to honour . Sr. (Gd . which express respect . Gd . : "the" instead of "his" 28 .Sk .1)Gd .2.t. : "respect " 17 . : "But" omitted .Sk .1.1. Gd . : later Sk . . but put in parentheses by Sk . There are three different expressions of respect : One is that 33 the position or rank of a person commands 34one to34 respect 35from the35 willin g (Gd . : "honour" instead of "respect" . Ibid .st .2 : "the person" omitted . : Sr .. : "from the" 12 . Hq . 15 . : "only" moved to after "require " 19 .st .h . : "when" added. Hq .Sk .2 : "at all" moved to after "necessary" 24.st.2 : "in" instead of "from " 29 . Hq . Sr. for29 outward expression of respect has no value without inner feeling . Hq ..st. : "him" instead of "the person" 27 .t.h .Sk. speech or word31.e . : "action" instead of "word" . even the silence can speak of one's respectful attitude . Gd . 14 .st." 34 .1)Gd .st. : "whether one be".st .2. (Gd . : "before a person" added.h . : "But" crossed out . Gd .h .h . Sr .t.1)Gd .h . Hq .. Sk . Sk . Hq .2: "what" omitte d 18 . : Sr . Gd .2.e . All other documents : "the" omitted 23. : "But" to be omitted. 141t is conceit by which man gives less honour where more honour is due. : "as it" instead of "to what" Gd . in "Hq . Hq . which is the32 true expression of respect . Sr .2. Hq . : "the" 33 .t . It is not only24 bowing and bending.st .Sk . as it was said 22. then crossed out by Gd . or external action.h . : "one to" crossed out .1)Gd . ... : "whether one be" instead of "from the".e .h . One.2 : first added "it demands". Gd . then reinserted by Gd . 20 .st. Sk . Sk .st .2 : "shown when" added .sh .t . Hq ..st . changed "a person" into "another" .2 : "only" crossed out by Gd.h .h . Hq . Sr . : "before another" to be adde d 26 . Gd .2. : "before another" added .t . crossed out "one to " 35.h . Hq . : "proportion" later replaced with "accordance" Ibid . : "action " 32 .. : "The" instead of "for .2.h . True respect is from28 the attitude which comes from the sincere feeling of respect . and it is by15 ignorance that man gives more respect16 than what 17 is due . : "It is through conceit that" instead of "It is conceit by which" Gd . Gd .Sk ..st .t . Sr . but Sk . Hq .h .t .

to please himself49 by his50 way of pleasing ..1. The third way51 is the true feeling of respect which rises from one's heart. : Sr. Gd .sh . Sk .t. which39 is nothing but an outer expression of respect . to Gd . Hq . 53The sign of the people53'54who have tradition at their back54 by55 birth. Gd .h . Sr . beauty of nature. : "mark". : "compelled by" instead of "and under " 38. : "oneself" instead of "himself" 50 . Gd . : "have but respect" 39. Hq . Hq .t. Gd . : afterwards Sk . Hq . 46 . Sr . : "that" to be omitted 43. (Gd . .Sk.1 : "who have tradition at the back" instead of "who have tradition at their back" . crossed out "another" 49 . Sk .h .st . for "have" when Sk . oned7.t .h . of line. : "another" .t.st .2 : "In" instead of "By ".st .2 : this passage was overlooked . Gd . Gd . Hq . Gd .st . it can always be felt.Sk. Gd . : "a person" instead of "one" 47 . : "help having respect".Sk .r. : "has" instead of "knows" . Hq .h . : "help but respect". : "having tradition at the back" 55 . Hq . : "is" added 48 . shows 56 in57 their respectful tendency . Gd .h . : "sign " 54 .h . Hq . : "help having respect" . Hq .2: "be" .h . Sr . by his respectful manner. Sk.Sk. Ibid .st .h . and what a good manner he knows 44 .2 : "that of the person who" instead of "when a person".2 : and the" instead of "or " 37.2 : "show" instead of "shows" 57 .h .2 : "reason of" adde d 56 . Gd . : "having tradition behind them" . Sr . Hq .h . Sk . : "were " 53 . : "having tradition behind them". Hq .1 : "were" instead of "was". : "in" restore d 58 . Sr . : "him " 44 .2 : "that in" added .2. Gd .2: "Those who" instead of The sign of the people" . : "has" 45.t . Ibid . to let him43 feel how respectful he is. dictatd her sh .. Gd . Gd . Gd .2 : "the other" instead of "him" .h . : "one's" instead of "his" 51 .st. : Sr .st .2: "way" omitte d 52 . and the other. one could not express it enough .h .. Gd . Hq .2: "who have tradition behind them". 1 : "help but respect" . Al other documents : "The" adde d 41 . Hq . If one be-net was52 not able to express it fully. 41expression of respect41 is 42when a person42 wishes to please another.t .1)Gd . : "The mark of people" . By45 this expression one46 has two objects in view . nation or race.h . but 36. Gd . Hq . of form.h . Gd . 37and under37 the situation one cannot 38have but respect38.2 : "expression of respect" omitte d 42.h .. : "that when a person" . "Help" apparently was misheard by Gd .Sk .283 or36 unwilling. jewels.Sk . Hq . to please another48. : Sr .h . Life has many beautiful things : flowers.t.h . Gd .h .h . Ibid .. Sr .2 : "help but teepeeting have respect help but respect".t.e . 58To them disrespect either on their part or on the part of another means absence of beauty . 40Second. Gd .2 : "this" instead of "which " 40. because it is a living spirit of respect . and if one tried to express it. of colour.

2 : "subject" omitted .2 : "current" instead of "stream" .st . : "one" instead of "subject". All other documents : "a" added 60 . : "specially" to be adde d 63 .Sk .284 beauty of manner excels all.h.t . . It is a great pity that this subject is not regarded as the most important subject60.h. suggested "specially" to be added . Gd . : "one" instead of "subject" 61 . : "subject" omitted. to be considered and 61 to befit developed62 today. 59 . and all good manner is rooted in59 respectful tendency . Hq . Hq . Sr. Sr . Gd . Hq .Sk . which tends to the beauty of matter in gold and silver instead of beauty of character and personality . when the stream63 of the whole world is running in the direction of commercialism.st . Hq .2 : "to be" omitted 62 . but again added by Sk .h . : Sk . Gd .t . : "specially" added .

: "continually" instead of "constantly" 10 . that it is not only for the Cause.6 . but5 Murshid. but again the Cause is also a cover for God. Above it has been added later the day on which the letter was read : "Viladat Day 1922" . : "the" instead of "his " 7. but for God . Address by Pir-o-Murshid. 2.t . un . and if your understanding and sympathy cannot raise you from personality to Cause. 5. : "No .hwr ." . gathered at the Sufi Centre in London . : "the purpose of" omitte d 4.7 is a cover over the Cause.1'2 My mureeds ." 3. Sf . = a handwritten reporting by Kefayat LLoyd of the text of the letter when read to the mureeds. and if you cannot rise to8 this idea and recognise it. : "by" instead of "but" 6. Sk . Sk . Sk .. then it has not done its real work . 1922 . : "VVladat Day 1922" written above instead of "5 . Viladat Day 1922. Un .hwr . Murshid's birthday" . = a copy of the letter in an unidentified handwriting .tp . Sk . : "which" adde d 8.t . un .tp . Therefore you must constantly9 keep before you the Cause to which you should render every service. Sk .22 . The text was read out on 5th July 1922 (Viladat Day) in all the Sufi centres in England . and at the same time realise when you are working. I mean his6 personality. Notes : 1 .285 The text of a letter written by Pir-o-Murshid to his mureeds in England at the end of June 1922 in Suresnes . the greater the difficulties. Your devotion to the Murshid can prove itself real when you realise 3the purpose of3 the life of the Murshid and become devotees of4 the Cause for which God has adopted him as an instrument . and it is by realising this that mureeds can be a help and support to the Murshid . = a typewritten copy of the letter as published in the Magazine "Sufism" of September 1922 . Un .22. in reality we are many if we recognise the purpose of ou r Documents: Kf .hwr.t . Viladat day 1922 . : "kindled" changed into "created" .hwr . Sf .hwr . : "to" changed into "above " 9. un . Yes. Ibid .7.. Murshid' s birthday.hwr . : "to" instead of "of" 5. Viladat Day in England . = a typewritten copy of Sakina of "un . but it does not matter. then also your sympathy has not fulfilled its real purpose . It was written down by Kefayat LLoyd when it was read aloud in the London Sufi Centre . Sf. Sk . or for Murshid. The greater the purpose in life. Then your sympathy will prove itself real and its purpose be fulfilled because it is for this end that the spark of devotion has been kindled10 in your heart . : "Murshid's birthday" omitted . Sf .7.tp . we are very few. read on July 5th.

21 22 23 11 . : this whole sentence was omitte d 21 . : "Murshid" in Pir-o-Murshid's hwr . if I am away. Sf . for11 one kindled soul proves greater in power than a thousand souls groping in darkness.286 lives. This friendship which exists is born of God. and added a semi colon after "many" 12. Sf . : "you. Ibid . : "September. and with the strength of self-confidence and unshakable13 faith in the Message. Un . Ibid . 12forgive all12. : "unalterable" instead of "unshakable" 14 . faith in yourself and trust in Murshid 20 God bless you. Sf . Ibid . it is everlasting. 2OFaith and trust are the only two things by which you can rise with me. Un . : "for" omitted. tolerate all. : here was written : "Murshid's letter " 23 . : "situation " 16 .. . : "truly" omitte d 17 . no enemies nor14 difficult situations15 can separate mureeds who are truly16 linked with the soul of Murshid . and hold the lantern of the light of truth. Ibid . Ibid .hwr . I am still close to you19." omitte d 13. : "and" instead of a full stop 18 . : "will" instead of "can " 19 ." omitte d 20 . : "no" instead of "nor" 15 . Sf . : "forgive all. my mureeds. Sf . You must have the staff of faith in your hand. serving with a sincere devotion the great Cause which is striking the note today . Ibid . 1922" added date of publication) 22 . you will stand by Murshid. Distance cannot separate those who are united in the Cause of God. Sk .hwr .tp . That very reason makes me keep closer in spirit . must endure all things. it can18 never die . It is ever increasing. it has no end17 .

sh . Hq ..1 : "regular" without parentheses . Hq .st .2 : added "Series II . Geneva .1" with Gd .h . 10A11 disease . and based on "Gd ." in Gd .st.2: "PASI ANFAS" added before "BREATH". Summers 1922 Breath 3 As the mechanism of4 body depends upon the breath for its a existence5 as well as for its health. Pasi Anfas" in Ih . : later Sk . = Sakina Furnae's shorthand reporting . Geneva. signs follow. crossed out by Sk . All other documents : "the" added 5 . GATHA.Sk .e . but then he corrected himself and said "existence") . Ibid .2 = a second stencilled copy. all other documents : "regular" 8 .'s handwriting with a few alterations. so the breath is important in sustaining and keeping the6 the mind and keeping its work (regular)7 . as said by Pir-o-Murshid 6 .2. Ibid .2" followed by the Invocation . Gd .h . Number 2 .st.1 = an edited text in the handwriting of Sherifa Goodenough.2.Sk.t .sh . Hq . : "subsistence" (which Pir-o-Murshid may have said first.1 : " July 1st„ instead of "Summer" 2. " Hq . made at Headquarters. Hq .st ." Further editing by Gd .st. and alterations partly typed in . Gd .h . Sr ."." and "Hq . Hq . in the same document is indicated in the notes as "(Gd . All other documents: "the" omitted 9 . added "II .h . Sr . : two indecipherable sh .st . Notes : 1 . in "Hq . Mostly the8 confusion. Gd .1 : later Gd .st . Sk . : "arises" instead of "rises" .sh . from "Sh .'s add .t.t" at Headquarters. Gd .1 = a first stencilled copy. = a typescript made from "Hq . indicated the differences as compared to "Hq . followed by the Invocation . = an extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on revisions made in the texts .st.h . as a preparation for "Hq .h .sh . added "Gatha 11.t .1" Sk. Suresnes. Hq .2".1" .1 : added "Series 2 GATHA Number 2". depression or any other disorder of 4mind rises 3 from the disorder of breathing .h ." . : "PASI ANFAS" added after "BREATH " 4 .st . Gd .t .st .h . In "Hq .h .1. : to leave in "existence".2 = a copy of "Hq . Documents : Sk.2".287 Sakina's shorthand reporting transcribed by the compiler .h . Gd . made from "Gd . based on a dictation to her by Sk . 7 . 2 .st . Hq . Sk . Hq .2. Gd . on which Sk . in the margin 3.1)Gd .t. wrote in the margin : "('existence' in shorthand)".

st . Gd . Sr . 23 . Sr .1)Gd .. : "them" added.2 : "or" instead of "who" 26 . : "when they" instead of "who". Hq . Hq .t . Hq . but also a disorder which comes by irregular breathing so many times" .h .h . instead of sending them to the prison .st.1. wrote in the margin after "comes" : "(and goes)" in shorthand). Gd .1)Gd . All other documents : "at a certain time " 21 .e . For neither 18the prison cures18 them. who wrote "who" in the margin 27 . : "to be made" not to be added . in the margin 20 . Gd . but also a disorder which comes and gees so many times" . Hq .1 : "is caused by irregular breathing.t . Hq . : "to say that" omitted.st. (Gd .Sk . Hq . but also a disorder which comes and goes so often" (Sk.h . By this I mean 19to say that19 not only a disorder of the8 mind that comes at 20 certain times20. (Gd . Gd .2: "to be made" added afterwards by Sk .e .t .2: "All diseases such as" reordered by Sk . : "the" added . Gd . passion. Ibid .h .2 : "is caused by irregular breathing.Sk . : "is caused by irregular breathing. All other documents : "does the prison cure" 19 .2 : "who" omitted 25 . Ibid .1.1 : "it" .e . : to leave in "and goes so often " 22 . Hq .2 'but which comes and goes so often21 during the day. : Sr. 23People who24 are too become impulsive. are caused by wrong breathing .. For an11 instance.h . to read. or who24 show irritability in nature. : "to be made" to be included for better English 14 . Hq .st . : rewritten to read. ..h . and replaced "often with "many times") . : "All such diseases as". Hq . to read.st .st . Gd .1)Gd .1)Gd . but put in parentheses by Sk . (Gd . diseases such as" .st . Sk . Ibid .h . Many who are put in the8 news prison for some crime 14which is14 caused by them during the15 moments of irregular breathing. "is caused.1)Gd . (Gd . : added "if it knew this" 17 . (Gd . or laughter. : "the" added.1)Gd .e . Hq . who26 get fits or an ger. "AII such diseases as" .h . Gd . nor does it benefit by their presence there. who25 become impatient at times.h . who wrote "who" in the margin . Hq .2 : "which is" omitte d 15 . Hq .2 : "the".1. who27 get spells 10. but put in parentheses by Sk . Hq .. he loses the regularity of his breath for that moment and at that moment he is incapable of thinking rightly. put "and goes" in parentheses.t .2 : "AII diseases such as" reordered by Gd .2 : "to be made" added .e . : "it" replaced with "they" 13 . Hq . All other documents : "an" omitte d 12 .h . but added by Sk .st. : "or when they" instead of "who". but put in parentheses in ink by Sk .1.st. the state would16 send them17 to be cured and taught how to breathe.2. Hq . Gd . then again crossed out . if a person comes running or is hurried for a moment.2 : "When" adde d 24 . whenever22 breathing is not rightly done . Hq .288 diseases such as10 hallucinations and delusions.1.h . but also a disorder which comes so many times" (Sk.st . If the8 science and the state knew this.h .1 : "AII diseases such as" instead of "All disease.h . they12 could surely cause some change13 in the present law .t .2 : "but also one which comes and goes so often" ..1)Gd . "AII such diseases as" 11 .t . (Gd .st . Hq . : "the" omitted 16 . (Gd .e .st .h .h ..e . all other documents : "them" omitte d 18 . Hq . : "to be made" added by Gd .

34 not only believed35.t . : "it" to be added 36. but the mystics32 of the8 old have for years believed it 33.st .t .1. : "from" not to be adde d 33. 28.2: "this all is caused by irregularity of breath" .Sk . (Gd .h .2 : "all have an irregularity of breathing.st .st . all other documents : "remedy" 30.2 : "it" later changed into "their ills" 31 . The physician has no medicine29 for it30. Hq . : "and" not to be added . Hq . : "remedy" instead of "medicine". Hq . : "all have an irregularity of breathing.2 : "from" added. Gd .1.Sk . but have' practised it37 and have found at in the end that the8 balance of mind entirely depends upon the 38 regularity of breathing. Hq .t .2 : "the" instead of "its" 32. Sr . : "so" to be added 34. in "Hq . Gd . which is the cause of all this" . Hq .st . : "it" to be added 38.Sk .. Sr. Hq . Hq . the8 modern psychology has not found its31 link.1)Gd . Hq . : "from" added .2 : "it" omitted . Gd .2 : "and" adde d 35.1. Gd . Hq .t .h . Hq .2 : "it" omitted ..2 : "have" omitted 37.h .Sk ...t . as the cause of all this" 29.1.h . Hq .e . Hq . Hq .t . Sr .h .h . : "it" added .1. Gd . Hq .st .st . Gd . : "so" instead of "it" . Hq . : "their ills" instead of "it".h . Sr . Sr .t . Gd . : "all have an irregularity of breathing as the cause of all this".st .1.1.st . Sr .h .h . Gd . Hq . Gd .289 of tears. Hq .h .1.Sk .st . 28this all is because of irregularity of breath28 .".2 : "the" omitted .t . but later crossed out by Sk ..t .h .st . Hq . Gd .

h .h .sh .2.2. and in what form it should be expressed . Hq .t.t. Number 4 . Gd . Geneva .t.". 9 . in "Hq . Hq . added "Saluk" before "Morals" instead of "Moral Culture". Sk .t .2" at Headquarters. Respect is not only due to one's superior or 4to the one elder in age4.h .st . made from a dictation to her by Sk . in which the text sometimes goes back to "Sk .t . one's parents. Hq . Suresnes. but reinserted by Sk .. Hq . Hq .t ." and to subsequent documents.t.sh . GATHA." 6. Gd .st . of "Sk .st.Sk . : "One should only know" 7.st .h .h .1. in "Hq .h . as it was said . one's friend or relative7.290 Sakina's shorthand reporting transcribed by the compiler. Hq .". : "elder" instead of "to the one elder in age" . Gd . "II. : "to an elder" . Geneva .2. Sr . Hq . Sr." .1 = a slightly edited copy in Sherifa Goodenough's handwriting.. Gd . : "to the one elder in age " 5 . = Sakina Furnbe's shorthand reporting . : "relation". Summers 1922 Moral Culture 3 Respect The highest expression of love is respect . : "SULUK" added before "MORALS" instead of "MORAL CULTURE". Sr. Number 4 . Number 4 .1 : "July 1st" instead of "Summer" 2. : "relative" 8.t . Hq .'s typewriter with large letters.t .sh .1.st. Gd . and sometimes shows alterations . Hq .." . : "in". Hq .2 : added by Gd .Sk .h .st. : "Series Ill .. : "Series III ..t .Sk . GATHA.Sr . : "in" omitted.2 : Gd . = an extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on changes made in the texts . Sk .t . Gd .l" and meant as a preparation for "Hq .. : Sr. Gd .2 = a later edited text in Gd ." . Gd .h . one's teacher. later changed into "Series III . : "SALUK" added after "MORAL CULTURE" . : "elder" . = a stencilled copy made from "Hq . Gd . Sk . Hq . Gd . "Series II Gatha Number 9".st . : "in" to be omitted . one's priest. followed by the Invocation . but 5it is due5 even to a child . In loving one's mate. = a later typescript on Gd . but reinserted by Sk . Gd . 4. Sr." at Headquarters. Sk . : "only" moved to the beginning of the sentence .t . = a typescript made from "Gd . Gd . the best expression of love than can be shown. : "it is due" omitted. Hq ." and "Hq .1 : added by Gd . Suluk" in the margi n 3 .sh . Notes : 11. Hq . : Sr ." .t. Gatha .st. based on "Gd . is in8 a sincer e Documents : Sk . Gd .h . Gd .t .h .h . Gd .2.h . : later Sk .st.st . : "SULUK" added before "MORAL CULTURE" and "THE MANNER OF FRIENDLINESS" added as a subtitl e 4 . Gd ." . "Gatha III.. Hq .st . One should only6 know to what extent it should be given..'s handwriting. added.Sk .

Worship is an act of respect offered to God.st . : "on" instead of "from" .st. : Sr . Hq . worships in vain . Very often. Gd . to Whom all respect is due . Gd . Hq . Gd . : "or an".st. Gd . Gd .h . walks gently on the earth bowing in his heart even to every tree and plant. Hq . Gd . : "on" instead of "from". later changed by Gd . : "because" instead of "between" 14. he respects God..h . Hq .h .st .st .t. but Sk . If one did not respect 15the religion of his friend15. Hq . Hq .h .2. : "the" instead of "Who is" . Sk . Hq ..t . : "on" instead of "from" .t .st ..Sk .t . Hq . : Sr . Hq . Hq .st .. Hq .h . Hq .h . and it is then that the worshipper forms a communion with the Divine Beloved at all times. crossed out "friend's" 22 .1.. Ibid .t.1. Sr . All other documents : "his" omitted 19. Ibid ... Hq . : "his friend's religion".Sk .2.t .2.t .st . His piety is his mania.h . Hq .. Sk . All other documents: "arisen " 13. : "Who is" to be left in 29 . : "the" to be left i n 25 . Sr ..t.t .st. Hq . Sk . : "the" to be omitted . : "one's" instead of "his " 18. Sk . Very often conflicts in10 religions11 have risen12 between13 people who respected their own religion.1. Gd . : "awake".h .h . : Sr . : "the" omitted . Gd . when he is wakeful29 and when he is asleep . : "from " 24 .t. Hq . : "the" to be left in 23 .h .st ." to "one's friend's religion" 16..t . friendship breaks only owing to then disregard from23 the part of the24 one or the other of the law of respect . : later Sk .Sk .t . Sr .2.t .h . Gd .t. : "the" omitted . Hq . Sr. Gd . in "Hq . 14while looked14 with contempt at the religion of another . : "wakeful" . Gd . Gd .. Hq . 20he would20 regard his friend's21 religion respectfully. Gd .. : "awake" instead of "wakeful" . Gd .st . 's' 12 . : "or an" instead of "or". All other documents : "thus" restore d 28 . : Sr. : "the" instead of "Who is" . Hq . Ibid . Hq . : "is disrespectful" instead of "disrespects" 27 . : Sr . Gd . No love-offering can be more precious than a word or9 act of respect.Sk . into "between".2.st . : Sk . and out of his18 respect for his19 friend.t.h . 9 . : "or " 10 .2. Gd . Hq . Gd . Sk . : "one" instead of "he" 17. Hq . : "looking " 15.Sk . : "he would" omitted 21 . with all love and devotion and sincerity. What is worship? Worship is not dancing before God . to which Sk . Gd . : "looked" . Hq . Sr. : "by the" instead of "between" . : "an" instead of "or" . Gd ..t. : "The" added 26 .t .2.2.2 : "about" instead of "in". Hq .t . Gd .29 1 respectful attitude .t .t.t .2.t .. It may even evelve develop to such an extent. Sr. wrote "from" underneath . : "religion". Gd . changed by Sk .1 : "while they looked" instead of "while looked" . changed "his" into "the" 20.t . A true worshipper of God sees His presence in all forms and ttfas27 in respecting others. Gd . : "between" 11 .st ..Sk . he16 could at least respect his17 friend. that the true worshipper of God 28Who is28 Omnipresent. Gd . 25Man who worships God and disrespects26 man.. added a plur .

h .p .'s hwr .p. followed by the Invocation .sh . indicated in the notes by "(Gd . bk.)Gd .t . Geneva . the Sovereign an d Documents : Sk . in order to make it easier to read Gd . Number 2 . used by Gd .. : added "Series II .t .h . in her hwr . Hq . 3 ." . Suresnes. Hq . Gd .2 = a copy of "Hq .h .h . to "Religious Gatheka No ." Two words were changed in the hwr . added. Gd .t. Geneva.h . This same document was used by Gd . "in all ages is personified as God" .)bk . Gatheka . later completed by Sk . either reported while the lecture was given or from dictation by Sk .p . from some of the above mentioned documents with a few alterations. 1st ed .2 : later added in Gd . hastily taken down. = a stencilled copy made from "Hq . and worshipped as God.t .1 = see "o .2. o . made from "Gd .1 ".e . for editing.st.".'s shorthand copybook it can be seen that this lecture was given on 1.2 = a copy made by Gd .p .) S . = a typescript made from "bk .p . Goodenough .t . it must have been given on 2nd July 1922 .1922 .S. followed by the Invocation ." at Headquarters. bk .". : later Sk .292 Sakina's shorthand reporting transcribed by the compiler . of Murshida Green "(Gd . : added "Series II GATHEKA Number 3" and written above in pencil by Mrs . Geneva. then restored to "souls " 5 .Green added "R . "Religious Gatheka 2" abov e 2.p . = the book The Unity of Religious Ideals. in Gd . All other documents : the repeated words "the spirit of" omitted 4 .h . copied from "o ." with some editing . = Sakina Furnbe's shorthand reporting . as a first bookpreparation indicated in the notes by "(o . of "Sk . Sk .t.".2" with the editing included. Gd . bk .sh .h .No . Summer2 1922 It is the spirit of all ages whieh pefsenified 3the spirit of3 all souls4 which5 is personified in all ages as God5 . : added "RELIGIOUS GATHEKA Number 2 . " bk . Notes : 1 . by S .h . at Headquarters.)Gr .2 : reordered to read.p . 3 ." and Miss S .2 : "Series II GATHEKA Number 3" and added "Religious" in Gd . who went over the text and often re-wrote words above. for editing .p .'s hwr .". 1929. with a few corr . : added "RELIGIOUS GATHEKA . 2 or 3 July 1922 . mostly not taken over elsewhere . As it has been given as a sermon in the Church of All.G . 01 = an old typescript.'s hwr .1 : "ages" instead of "souls".e . = a typewritten preparation for a stencil.h . Gd .st ." This same document was then used by Gd . Hq .sh . Gd . Hq . in which this lecture was published in Part II. Gd . : "(rep. : added "Gatheka" above the lecture by Gd .'s hwr . Fazal Mai Egeling "Church of all". Hq . No .t .". 2" ." with a few alterations . Hq . to be made at Headquarters. From Sk . There are periods when this spirit is materialised in the faith of humanity. before "Gatheka" . as that was a Sunday .1 = a text in Sherifa Goodenough's handwriting. chapter IV "The God Ideal" .

h . (Gd . into "rises especially at".h .e . bk .p . 8Sustainer and 8Forgiver . then again inserted by Gd .t.2 : "The" omitte d 23 . 27first ma n 6 .... at.h .1)Gd . Hq . : "now and then" instead of now and again". the more the spiritual ll impulse17 is close18 ...p .st . Gd .t .p.)bk . : "became" changed into has become" .1.t .st.2: "is" added and "mostly with" omitted . Hq .1)Gd . : "sorrow" 21 . O . (o.. serve God.. : "The spiritual impulse therefore rises especially at" 20 .2 : this part of the sentence omitted by overlooking when copying the text 18. (Gd .p .2: "independently". Gd .t. Hq . To make God intelligible. : "closed" 19. Gd . : "independent" changed by Gd .h . bk ..1 and bk . (Gd .h . (Gd .e .2 : "However" omitted. but changed in (o .2.2 : "wave when" instead of "now and again".p . Hq .h . to love God and to long for God-communication16 The more the material life of the world is before one's eyes. Hq .2.e . Gd .. o . Every 13now and again13 it appears on the surface. all other documents: "both" placed after "life" 24 .p ... Gd .2 : "communication with God" instead of "God-communication " 17.h .1 : "ideals" changed back to "ideal" 11 .1)Gd . the belief in God comes to humanity as12 tides in the sea . bk . "man must first" . and "mostly with" added in the margi n 15.2. : now and then " 14. : "Therefore" written above "However".2 : "is" crossed out by Gd . "follows" changed by Gd . : "of" changed into "in".t .)bk .1)Gd . Hq . to . bk . into "independently" 25 .p .h . O .t . bk . So in the life of individuals at times the belief of15 God comes as tides in the sea. bk . : "ideals".h . Who exists independent24 of eaF us25'making Him. O . : "the" omitted . Hq ..t .p . 8 .p . Gd . Hq . So God. However".st . Hq . Hq .. but in life art and nature both23 are necessary.p . Gd .. all other documents : "in " 16.st . all other documents : "our " 26 .2. bk. all other documents : "like " 13.1 and Hq. : "comprehensions".)bk . o .p . Hq . 14mostly with14 a divine Message.1 : plural 's' crossed out 27 .t ..1. (o .t ..2 into "now and then". Hq . : "disappointment" 22 .1)Gd . : "both" moved to after "life"..e .1)Gd .293 the6 Lord of both the7 worlds.e . : "the" omitte d 7.. Hq . Hq .t .p .t.h .. with an impulse to worship.p . : the plural 's' crossed out . Hq . bk .st .. o .t . But there are periods when this realisation has become less in humanity.t . : "as" added 9 ..h ..1)Gr . but in (o . Hq . Gd .st . "the spiritual impulse therefore follows".t. as Judge. bk . bk .p . The22 belief in God is natural. all other documents : "has become " 10.2 : reordered to read.e .t . O .p .t .t .1 : "closed" instead of "close".h . given as an answer to the cry of humanity at a certain period . : "Therefore". : rewritten to read. 12..t .1.st. : "as" changed into "like". Gd . bk . (O . O . (Gd .p . Hq . (Gd .)bk. bk .h . when mankind became9 absorbed in the life of the world more than in the spiritual ideal10 .h . Hq.st .h .2.p. bk .2.t . (Gd . : "the" crossed out by Gd .)bk .t. (Gd . Gd ..st.t.e . bk .)bk .h .h .p .1)Gd .t . o .. O . Ibid .t . must be made by us for our own comprehension26 . to search for God.e . 19Therefore this spiritual impulse17 fo ows19 times of sorrows20 and of disappointments21 through life .p . (o . : "us" changed into "our".. Hq . Hq .

Gd . Gd .t .t . Hq .h .1 : "at" instead of "to" . o . 45then is45 found in his own heart44 . all other documents : "to" 42. (Gd .. we must find it in the God of mercy and compassion . Hq . all other documents : "the" added 31 . (o . at . : "the" added . o.p .h .p. (Gd . The moment one38 arrives to39 this belief.1)Gd . but crossed out by Gd . bk. bk .1. 'no question he need ask40 his fellowman. Hq .. O . Gd ... bk .h . : changed into "The friend one can constantly depend on".2: "they" changed into "we " 37.t . O.p . Some of us seek for31 justice.t .st .)bk .2 changed into "The friend on Whom one can constantly depend" .e .t . Hq . : "they" instead of "we" . Gd .h .2 : "the" added.h . Gd . O.h .p . and he can best attain 37to it37 by fording the object of his search in God37. and the custom of 29idol worship29 was based in the ancient religions of the world .st. Hq .2 into "no question need he ask of". bk .2 : changed into "idolworship" 30..t. we32 can seek for 33God Who is just .h . Hq . (O . bk. (Gd . o . but in order to comprehend that God.2 : "The friend one can constantly depend on" but in bk . Some of us wish for strength and power .2 : "no question need be asked of". (Gd ..e . Some of us look for beauty .p .p . (Gd .p .)bk .p .e . Hq . : "to" instead of "from" . .)Gd .2 : "idolatriship".1)Gd. Hq . in hwr . bk .t .t .2 : "he finds in his own heart" moved to between "for" and "the answer " 44 . 2 45 . : "The friend on Whom one can constantly depend" .p ... in bk .2 : "for" omitted 36. Hq . then restored to "The friend on Whom one can constantly depend" .. which is called Heaven..t . : "for" omitted. 43he finds in his own heart43 . we each have to make our own God . It is on this principle that the idea of many gods. " 38 .p .)bk.t. Gd .e . `The dwelling place of God. (O...p.. distinct and peculiar to himself. (Gd .t. in bk.h . (Gd . all other documents : "at" 40 .h . 32 . : "own" added 29 . "the object of his search by finding it in God .p .e .p . : "is then " 46 .2 : "he" instead of "one" 39 . bk .t.. bk ..t ..)bk . Gd .1 : "own" added .e . O.p . for the answer of41 every question that springs from42 his mind.p .)Gd . The seeking of every soul in this world is different.294 must27 make his 28God . : "we" crossed out .h .1)Gd . The friend 40on Whom one can 28 .e . then crossed out and reordered this part of the sentence to read. Hq .p . "for" omitted 34 . changed by Gd . God cannot be two.. : "they" written above "we".st .h .2: this sentence was overlooked when copying the text and added by Gd .2: "he need ask no question of .2.2 : "they" changed into "we" 35.p . O .2 : "they" replaced with "we " 33 .h . Hq . we36 must find it in the God Almighty .)Gd .. bk . : "of" changed into "to" . Hq .h . : "no question need he ask of" 41 . Hq .p . "no question need he ask of" .p .p . (o .h .1)Gr .. but in Hq .h . : "they" instead of "we ".t .st . bk . bk .p . we34 must find it in the God of beauty . Gd . it was restored by Gd . Some of us seek for35 love .st .1 : "to" changed into "in " 43 . : "they" instead of "we".t. Hq .l : "the" added . 30God of each30 is God of all. : rewritten to read.p .2 : "what he seeks" instead of "to it". Hq .t .

t . : "whatever happens. Ibid . worth worshipping. Those who 55 out of their materialistic view cannot believe in 56Godideal.2: "someone" omitted. then both crossed out and "someone" restored . but in bk . : "and" crossed out.)Gd . .p . Hq . Hq .p ..st .t.2 restored to "someone" 49 .t . Hq . O . someone47 Whom one can always trust. all other documents : "he" omitte d 66 . : "Saviour" written above. Hq . bk .51 someone52 Who is strong enough to help. o . : "the" added 64 ..2 : "secured". is to God ..t. bk . O .p . someone48 Whose 50 sympathy and love is49 secure . : "always" adde d 50 . 50'54who has not God. : "for" added .. Hq ..p.2 : "and" omitted but restored by Gd . into "worth the sacrifice of" .p . Hq .. he even with67 all things of68 this mortal world. O . (Gd .. lose a great deal in their life57 .p . (Gd .p .p . someone48 Who will never fail.p .p .t..st.h . Gd . (Gd . bk .p . : "he" added .)Gr .e .h . Hq .h .e .p. 6worth sacrificin 0 all one has. Hq .h . O. Hq .p .t..p .st . : "having" instead of "with" 68.t . Hq . 70if he be even70 in the midst of the crowd .. And 54who has God in his life. Hq . bk.t . Ibid . : reordered to read. : as note 52 .)Gd . bk. : "man's" omitted . : "in" instead of "man's" 55. he will find in his own heart .1.2. but restored in bk . : "worth sacrificing" changed by Gd . 47 .h .h . Hq . : "and" adde d 67 . but changed back in (o .29 5 constantly depend48. and61 worth depending upon during the daylight and through6' the darkness of 63night.)Gd . (O.p .e .st . It is divine knowledge which 71 is his seeking71 ..p . Hq .)Gd .. Hq .p .h . : "lives" instead of "life " 58. : "someone" changed into "one". Hq .h . but in bk . Hq .p .2 into "secure" 51 .2: "one" instead of "someone". therefore.p .h .h . (Gd .t .st . o .e.p .h . bk .2 : the Saviour" instead of "Someone".p .1.t . : "man's" crossed out.2 restored to "someone " 53. Hq . but crossed out by Gd .)Gd .p .2 restored to "someone " 48 .. : "he" crossed out .e .. bk .p .: "in" instead of "of" 69. (Gd .. All other documents : "the" added 57 . worth longing59. bk.. 0 .)Gd .)Gd .. is lonely.. o . : "through" omitted 63 . : "he seeks" . Hq .)bk . bk .2: "worthy of the sacrifice of" instead of "worth sacrificing" . he 65 has all he needs . bk .. (Gd .e . That ideal that5 is the highest and best ideal.t .p . : "worth the sacrifice of " 61 .. o . : "is his seeking" changed into "he seeks" .)bk . bk . bk . : "the" instead of "a" 70. but later restored .2 62 .p . but in bk . (Gd . o .e. is God .2 54.p .p .2. (o .e . : "with" changed into "having".t . O .2: "from" instead of "out of" 56.e . The journey of the Sufi.t ..st. Hq .t. bk .p ... bk . (Gd .t . : "which" instead of "that" 59.t .e. bk.t . Ibid . o .. all other documents : "he" added 65 ." added 52. misread for "someone".t .2: "one" instead of "someone". the only ideal worth loving.t . Gd .h .2.)bk .)Gd . . someone53 Who is sufficiently wise to guide man's54 life. "if even he be " 71 .. (Gd . he is in a69 wilderness..e . O . It is the realisation of God-consciousness which is his goal . (Gd . all other documents: "for" added 60 .1.)Gd ..h . bk .t. in bk . Hq . (Gd .)Gd .

Hq .t . : "SALUKI added before "MORAL CULTURE" and "GHEIRAT" as a title 4 .t. When their master does not want them.1 : subsequently added by Gd .. 5. Hq .10 .h . Gd . : "Series Ill .h . : "SALUK" added before "MORALS" and "Gheirat" as a title . GATHA. 6only they6 Documents : Sk . Hq . : "in them" to be added .. followed by the Invocation .h .sh . is no better than a domestic animal.. : "Series Ill . Gd .t." with some editing . Gd .5.Sk .h . = a typescript made from "Gd . is considered by the wise a great quality. added "Gatha III. Sr.Sk . Sk .h .t .h .sh . : "only they" an extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on changes made in the texts . = Notes : 1 . followed by the Invocation .h .t." instead of "Moral Culture". for there is no sense of honour pride to be hurt 5. = a later typescript made from "Hq .".1 : Gd . Sk . Gd . but afterwards Gd .1 : " July 3rd " instead of "Summer" 2. Sr.2" at Headquarters. Gd .2 : Gd . Suluk" above the lectur e 3 .Sk . a chivalry which is found as a rule in rare souls . : "Series II . : Sr ." at Headquarters. a dog or a cat .1"with some further editing .4 . Gd . Geneva. added "Gheirat" as a subtitle under "Moral Culture" . Sk . Hq . Suresnes. Sk .'s handwriting. he can scold them. copied from a dictation to her by Sk . protection or defence of honour. : "they only" . Hq . : "in them" .. : "SALUK" added after "MORAL CULTURE" and "Gheirat" as a title . "Morals. : Sr .2 : "wagging" instead of "waggling" .st.2 = a later copy in Gd . :"wagging" 5 . Gd . Man.2.1.st .h . See Ox. Hq . regardless of this sense. Hq . ".". : without "in them" 6 . added "Saluk .sh . Number 10 . GATHA .t. Geneva.". Hq .st . Gd . 111 . Gd .t." and "111 .sh .h .h .t .st .1.." on Gd .h . Sr.. Hq . made from "Gd . and they can come again. : later Sk . drive them away. changed "2" into "5".h . . Gd .st .2 : "in them" added . Gd . Number 2.st . Gatha . of "Sk . = Sakina Furnee's shorthand reporting . = a stencilled copy made from "Hq . Hq .t.296 Sakina's shorthand reporting transcribed by the compiler . "11 . Number 5 . ". added "Gheirat" after "Moral Culture" .st. Hq . . Gd . : later Sk . Summers 1922 Moral Culture 3 Gheirat. : "they only" .t. waggling4 their tail.'s typewriter with large letters. Gd .2 : added by Gd . and "Gheirat" as a title .1 = a text in Sherifa Goodenough's handwriting. Gd .

his honour is not only in his person.st. which are very similar sh .Sk . with conceit. In man the sense of honour is developed . and 18according to a refined point of view. : "a" adde d 12 .sh . Hq . into "could". 10there would not exist virtue 1 0 Very often people confuse gheirat.t . Gd . into "might" .t . Hq . Sk . Sk . just like14 the story of Othello suggests . Gd . People call it conceit. Gd . Hq . : "could " 14 . : "might". : Sr . they have their reason" . in ink into "might".2. when this sense of honour is developed without wisdom. : "and" instead of "then". Hq .. "virtue would not exist" .1. : "should" instead of "must".. but changed back to "must" by Sk .t . Gd .. : "from a finer point of view they have reason on their side" . : "must" 10 . : "the" to be left in 17 .t .297 feel the discomfort of having to move from a comfortable place .h . But even the spirit of jealousy. : the word in shorthand could read either "that" or "then". Gd .h .2. Hq .2 : "would" instead of "could".h .1 : "that" instead of "then".t .st .t . who are a 7 .2. but there is no soreness about it . Gd . a person could13 become foolishly sensitive and not only defend his honour.t . Hq . in "Hq ..1 : rewritten to read. they have their reason18 . Sr . This sense of gheirat has its lights and shades in the16 dealing with friends. No doubt. : "virtue would not exist".st. Those who are trying to their surroundings in life.h . Sr .t .h . that in the sense of honour there is a divine spark hidden. but die for nothing. It is not only necessary that man must" be humble. in someone whom he respects or whom he loves. Sr .t . Hq . Hq . Gd .h .t . "account to the refined point of view they have their reason" . 15wife.st . : "could" changed by Sk . : rewritten to read. : "as" instead of "like" 15 . in his mother.t . : Sr .st .. Gd . Gd . Sr . Hq . : "the" omitted 18 .h .. : "from a finer point of view they have reason on their side".t .. Gd . or with whom he connects himself . : "there would not exist virtue" 11 . : "their master's displeasure" instead of "the displeasure of their master" 9 .t .t . Gd . they have their reason" . for it is the perfection of honour which is the Logos. signs ." Sr . Hq . Gd .2. Gd . : Sr . Sk .t . which stands to defend one's honour.Sk .Sk . Sk .. : "then" omitte d 8 .. Hq .2.t . his beloved. : "according to a refined point of view. Gd . Hq .. Hq . honour comes out of pride .. Pride is the sign of evolution.h . Whom the Sufis called Kibria . in illusion.st . this sense of honour. thed they could also feel 8the displeasure of their master8. Hq .2.h .st . Gd . but it is also necessary that man must be proud . : "the" to be omitted. Gd .h . but they do not12 know the meaning of honour.1 : "don't" instead of "do not" 13 .t . All other documents : "or" adde d 16 . and very often people prefer death to dishonour. sister.h .st. Gd . Hq .2.h .. sometimes with jealousy . : "according to the refined point of view.2. changed back by Sk . later changed by Gd . can be no other than11 virtue . G.. Hq . the Ego. For a man whose sense is developed in gheirat. Gd . : "the" omitted . with his evolution it develops more .Sk . Hq .st. in the17 give and take. If there were no pride nor honour.st. but in his friend.Sk . Hq . Gd .

Sr . : "more trouble for it" instead of "mortally" . proving him to be noble. 19 . Gd .1. : rewritten to read.h . Gd .Sk . Gd .h . : "yet" instead of "but " 38. Once the Nizam of Hyderabad was walking in the forest39. but in "Hq . Hq .Sk .h .. Hq . added. Ibid .2.st . even if he had to suffer morta lly23 . Hq .t .st .298 burden to their relatives19.h . are the ones who are lacking in this sense.t. Hq .t. Hq . all other documents : "be fitted " 39. Gd . Hq.. He saw the first person and said. Gd .st .sh .h .. : "more trouble for it" .. : "banished" instead of "sent out from the country" 28 . Sk . : Sr .st .t .t. Hq . He saw the next and person and sentenced him for the26 whole life .t . Gd .st . : "which tells" not to be adde d 25 . Hq . a trouble to their friends.t . Gd . Hq .st..2.st.1. Gd . : "in" added before "whatever " 36. "before a wise king to be judged".st . Sk . Hq . Gh . Gd .2.. : "the" omitted 21 . : "underwent" .h .h .t.1 : "have never" 29 . Gd . but this last one went home. There is a story24 that four people persons were arrested for the same crime and were taken 25to be judged before the wise king25 . Hq . He may be in his36 rags. : "both accepted to change "anybody" into "others" 23 .h . Sr ..h . Sr.. The first three °went through their punishments. : Sr. Gd .st .t .. : "befit". an annoyance to their acquaintances. for an honourable man minds his own business and keeps himself out of the way. : "sent out of the country" . Ibid .t . : "relatives " 20 . Hq .t . Sr .Sk . Gd .t .Sk . troubles anybody22 less.1. Gd . Hq ." changed by Sk .t . : "relations". Gd .. : "farms" instead of "forest" (probably misread) . Hq .. "He must be pet 27sent out from the country27" . : Sr . Sr.. All other documents : "of the king" added . : "his" omitted 37. : "he" added 33.21 is the34 sign of noble birth.21 developed. pride has its place in life .t .2.t .. Gd . Hq . Hq . Hq .st . but37 this spirit of gh 21 will shine out through all conditions.2. Gd .. "Hang him" . Humility has its place. makes one's life more harmonious. : "which tells" added ..2. Gd . : "a". Sk .1. : later Sk .Sk. Gd . : "which tells" to be added . : "others" instead of "anybody" .Sk .: "went through " 31 . Hq . Gd .t . Hq . All other documents : " ha eirat" instead of 'gh .2 : "went through" changed into "underwent" . "of the king" in the margin 34.2 : "relations" instead of "relatives".2.2.2. whatever condition man may be35 .h . probably meant to be one word . : "country". Gd .Sk .2.t .st .. Hq .. "I could 28never have28 expected you 29to have done29 such a crime" . Hq . Sr.t. and the4o knight41 happened to see a thorn stuck on42 his shoe.t . Hq . Hq . Sk .t .t.st. : "mortally" 24 . He saw the third person and said. : "his" instead of "the " 27 . Hq . : "a" instead of "the" . into "to be judged before a wise king " 26 .. that one word was ofeatef then punishment was worse than death to him .h . Sr. Gd . Gd . He saw the fourth person and said. Gd .h .t . : "the" added 32..st .h . Hq . : "in" added .h ." 22 .t. In the place of pride humility cannot befit38 . Sk . : "forest" .st . Gd . and31 next morning32 was found dead . : "to do" instead of "to have done" 30 . This shows that the sense of gh . : "the " 35.sh .t. Gd . a disgust to the20 strangers. Hq .

Gd . Gd .t .2.st . Gd .." 48.st . Hq . not for you" 47said the king47.t . Gd . Hq .st.t . : "his" instead of "whose" . Hq .t .st . : "the" added . His pride is greater. Gd . : "whose central theme of life" 55 . "you can no longer" 49. : "is" to be left in . 40 . Gd . Sr .1 : "a" added .h . Sr .h . Hq . than the pride of every man .st .. Sk .299 He 43 rushed quickly43. Hq . : "it" added 45.Sk .st. and took out that thorn from 45the shoe of the king45 .2..st. : "in" instead of "on " 43. Please retire . Hq .h . : "went quickly" instead of "rushed quickly" . : Sr . and 54whose central theme of life54 is simplicity. : Sr. Hq . Hq . Hq . therefore. Gd .h . Gd .t . before the attendant had seen". Hq . Gd . Gd .h . : "a grain of" added . Hq . Gd . Hq . All other documents : "a" instead of "the" 41 . Sr . : "dust" without additional word s 54 .h .t. : "which is" omitted 51 . Sr .2. : "his". : "the king's shoe" instead of "the shoe of the king" 46. Sr . Gd . and whose55 moral is56 humility ..t .h . For a Sufi the sense of honour is not for his personality.2. Sk . "and since you have taken this work.t .t .st . Sk . Hq . : without "the" 50.h .. : "he" instead of "who".2. Yet remember that the Sufi breathes the breath of God. Hq . : "he".Sk.h .2. so he is conscious of the honour of God.st. Gd . Sr . Gd ..2.1 : "the central theme of whose life" instead of "whose central theme of life" .Sk .2. who52 does not give his person a greater place than 53dust. Hq .h .2.st.st. in "Hq ." It is not by the humbleness of 49surroundings that the king is exalted. Hq . Sk.. : "that" added 52. : Sr.h . The king looked back and said.t .t . Sk.2. : Sr . Gd .t ... Gd . Hq .st.h .Sk. Gd . : "not any" 47. : "whose" 56 . Gd . it is the sense of honour 50which is50 expressed by his surroundings 51makes a king a true king. : Sr . Hq . : "rushed" only.t . Hq . It is in the intoxication of this pride that he proves to be God-conscious . Hq .. : "rushed".Sk . Sk . but reinserted by Sk.t . : "the central theme of his life" . Gd . "Were there 46not any46 attendants present?" "It was for them.. Gd . : "no".t .Sk.h .t . Gd . : "the" to be added. : "the central theme of his life" . .h . : "who" 53.2..Sk . Ibid .. : reordered to read. : "rushed quickly" 44.Sk..h .2.. Hq . Sr .2 : "courtier knight" 42. : 'Which is" crossed out by Gd . Hq .h . Gd .t .st . : Sr . : "is" omitted . 46no longer can you48 continue to be my knight . Gd .2. Sr .2. Hq .t . : "said the king" omitted. Gd ..st . : "no" instead of "not any". Hq .h .

Tp . Ibid .h .h .2 : "the" adde d 7 .1". Gd . Number 1 .h . which is not in the archives . Gd . probably from her own longhan d reporting which is missing in the archives . . : "the" instead of "this" 6 . Hq . Gd .st. Therefore it is not mentioned in the notes . 1922". Urs 1. not mentioned in notes after note 3 . Notes: 1 . man arrives at the? having God-communion. edited copy made by Sherifa Goodenough. added "Urs.h . Hq .".h .h .h . Either he gains or he loses himself. Gd . : "Series II .st.2 : "the" omitted 8 . = a stencilled copy. "Urs" standing for 5th July. Gd . Gd . Hq . GITHA.2 = another copy in Gd . When this spirit directs6 spiritual path. an edited copy made later by Sherifa Goodenough.h. 1922 3 The Path of Attainment What one values in life is worth striving for. followed by the Invocation 3 . changed back by Gd .2"." added by Gd . for the true pursuer will never go half way .2" .h . Those who weigh the object that they wish to attain with the difficulty or the cost that is required for its attainment.300 A later . made from "Gd .1 : later Gd . even if the object be not of the value of its cost. with a few minor changes .h . Gd .1 : "the" added by Gd .1 : later Gd . Githa. afterwards.2 : "we". . The first principle that one4 must learn in this5 path is to esteem the object of attainment more than the cost one has to pay for it .2: "Series II.'s handwriting.h . Gd . Gd .h . The great ones who have achieved great things in life have achieved in this way. Gd . see Glossary 2 .h . into "one" 5 .h . probably from her own longhand reporting. whether material or spiritual gain . still the law of attainment is to attain a desired object at every cost .st . nothing in the world could take them away from what they wished to achieve even a life's cost they considered too small a price for the object of attainment . of which the text is identical in wording to that of "Gd . Number 1 . neither know the full value of the object nor do they know the way of attainment . .1 : "abstinency" written by Gd . : "SADHANA' added before "THE PATH OF ATTAINMENT" 4 .2: "Sadhana" added before "The Path of Attainment" .1 = the oldest available text. added "Series II . Gd . Number 1 .1 : later "Sadhana" written above "The Path of Attainment" . The word Hatha Yoga means abstinence8 or Documents : Gd . above "abstinence" .1 : "the" put in parentheses and "(to)" added by Gd . Gd .h . = a typescript found in the archives.h . identical to "Gd .

to "and" 11 .2: who are" added 10 . 11The sincere pursuit of the object. with a willingness to12 all sacrifice.h . : "who" instead of "and". man13 attains to what the soul longs for. Ibid . especially in the path of God a person who takes one step forward with hope and two steps backward in doubt will go back or will linger on in the same place .h . : "one" instead of "man" . Gd .1 : afterwards Gd . to what one wants.h . Those9 discouraged and10 come back from half the way will never arrive at a destination . Gd .301 sternness. Gd . added "By" .2: "By" 12 . and nothing else in its place will satisfy one . restored by Gd . the only satisfaction in life . Ibid .2: "for" instead of "to" 13 . 9.h . be it heavenly or earthly. Gd . perfection.

it is identical to the article. reporting on the celebration in Suresnes on July 5th . Ibid . Ibid . Ibid . is always saying. in a notebook . when representatives of the Sufi organization from various countries would give reports and good wishe s 2. or7 how 8can it8 be accomplished? I only think of doing it.302 A text in the longhand of Nargis Dowland. showing no differences from Ng . edited by Sophia Saintsbury Green. knowing9 that at the moment of 10passing from this11 world. Ibid . "this" .2 = a typewritten copy of the magazine article made by Sakina Furnee . : the article is entitled. "The World Message". and therefore only that difference is noted . : "can it" changed to "it can " 9 . = a handwritten text in a notebook of Nargis Dowland. : "the" instead of. except for the omission of the last word.' added 5. : "it" instead of "the map" 7 . the birthday of Pir-o-Murshid Inayat Khan. as part of the celebration of Viladat Day. 1922 . Sk. Sf . Sf . and to which I constantly respond. Ibid . I wish to say to all my mureeds that the voice3 I always hear. 1922. Ibid .1 = a typewritten copy of Ng . and therefore not mentioned in the notes. Sk . "The World Work". 1922 issue . : "their" added 11 . Murshid's Address on July 5th to Mur'eeds 2 The homage that you give to me is not due to me. Ibid . but to Him Whose work I am doing . and I wish to bring to the realisation of my mureeds 9their duty which they should perform. Ibid .t . = the address is included in an article in the magazine Sufism . probably copied from he r own longhand reporting.t . : "and" in place! of "or " 8 . Notes : 1 . : "that" added 4 . Viladat Day" 3. : "when I. apparently copied from her own longhand reporting . When I see the map of the world. it is not the possession of grea t Documents : Ng . : "to" added 6 . "July 5th. The address was given in Suresnes on July 5. I cannot dare5 look at 6the map6 . knowing" replaced by "the thought" 10 . I never think how great the work is. made by Sakina Furnee (with "in unknown handwriting" in the upper lefthand corner). and4 see myself--a limited being--with our infant movement. it appears in the September. Ibid . : "their duty which they should perform.

: " that remains " omi tt ed 16. not for recognition16. 12 . : " or" in place of ". I do not mean by this that we should19 all leave our duties in the world and devote ourselves to this work. God bless you all20." How many great ones13 have come and gone! 14Who 4 knows where they are now? 1 If there is anything 15that remains15 it is not renown or riches. : instead of Who knows where they are now?" the previous sentence continued with "and what remains of them now? " 15. I am very glad to see my mureeds about me in willingness to help.2 : "all" omi tted . appreciation or thanks17.of ?or of 13. Ibid . Ibid . Ibid . " 17. : " can" in place of "should" 20. Ibid . it is only 17 the service done. but for 18the sake of18 the service .303 wealth. 12or of12 fame that can give satisfaction. : "of the ea rt h " :adde d 14 . : " or thanks" omi tted 18. Ibid . but only the thought. Sk . Ibid . "I have served God and humanity .t . : " it is not" in place . : " the sake of " omitt ed 19. Ibid . but whatever we can do in our several spheres we must do.. Ibid .

h .h . Sk .h . However.sh . = a later typewritten copy made from "Hq .sh . This same document was used by Gd .)Gd . of experience. Hq .Sk . Hq .st. in "Hq . in Sk . indicated in the notes as "(Gd . Sr . Suresnes.. typed in. Summer 1922 1 Moral Culture 3 Khatir Khatir means consideration for someone. help or service . Hq . Hq . Hq . Sr.304 Sakina's shorthand reporting transcribed by the compiler . Hq . 1922 " instead of "Summer 1922" 2 . : "a" omitted. Geneva.'s corr . Notes: 1 .Sk . consideration of some good done fret by a person. : added "Series Ill. made from the text as taken down from dictation to her by Sk.t . of position. and "The Manner of Friendliness" added as a sub-title before "KHATIR " 4. which is shown in the form of respect.". of knowledge. Hq .h . Hq . Suluk" in the margi n 3 ." . exchanged comments on revisions made in the text. : "July 6. : "a" was sai d 5.t . : "SALUK" added after "MORAL CULTURE" and "The Manner of Friendliness" added as a sub-title before "Khatir".t . in ink. added "Gatha III. = an edited copy in Sherifa Goodenough's hwr . and Sk . = Sakina Furnee's shorthand reporting . also consideration o f Documents : Sk . Tp . Number 6 . Hq . Gd ." at Headquarters. : "a" to be omitted . and "Morals" written above instead of "Moral Culture" .sh . Gd . : Sr . with some later corr .t .st ." at Headquarters." with Sk. : afterwards Sk .6" . Geneva. it may even need a4 selfdenial . GATHA.st. Words which have been put in parentheses in Sk .h .. Very often it wants a sacrifice ." . Sk .t .h . = a stencilled copy made from "Gd .st .. Consideration of age.t .sh .st .e . for some more editing. : "SULUK" added before "MORAL CULTURE". = a typewritten copy made from "Gd . consideration is the 5most high5 quality that can be found in human nature . of "Sk . : "most high" changed into "highest" .. in this document indicate that they do not occur in "Sk . Hq .st . = an errata list on which in later years Sr . Gd . but reinserted by Sk .'s hwr .". : added "111 .". 6. This document is not mentioned in the notes .

h .t .t .Sk . Gd . Hq . by deft se being considerate. that means lack of consideration to the king. (Gd . Hq . Gd . 17Verily. Sr .. if" . 15 .. .st . : "extends" omitted . : ".. when developed.st . See Ox .)Gd . nothing is lost . This spirit of consideration. Savings I Gayan. marked the sentence and added " Surah " . Hq . : "it is all included " 7 . Hq ." Sk . : "it" to be omitted . Hq . Sr . changed by Sk . it" . but "'s sake" put in parentheses by Sk . but in "Hq . It18 wants no end of patience. Hq . Bola 206 (p . When one arrives to14 that tenderness of feeling.e . (Gd . : "the" put in parentheses by Gd . : "as far as for that person's sake". but this culminates in the13 consideration for God .h .)Gd .. but to God . : Sr . Ibid . : Sr. 236) 18 .h .)Gd . If19 seemingly nothing is gained. : Sr . it" 19 . in "Hq . 11Sufi learns consideration beginning it12 with his Murshid. every person in the world one considers .t.)Gd . is a great disappointment.e .Sk .: "as far as for that person's sake".)Gd . See Complete Works .st.30 5 somebody's feebleness."..e . : "it" put in parentheses by Gd . Hq . : "as far as for that person" 9 .h . and "at" written above .st. Sr . The" instead of ". : "the" omitted. into "for".st . Hq . Hq . Gd . but in "Hq .Sk . : Sr. Hq .t. : " .st . : "as" added . : "with" . (Gd . : "it" omitted.e . Hq . into "for that person's sake. changed back by Sk.st. Gayan. Hq .h . Sk . Sk . Sayings I . (Gd .e .st . Gd .e .h .t . Fer To the Sufi the missing of an opportunity of considering another.e .h . However.e . : "it" was sai d 13. Hq .e . in "Hq . : "for " 10. : "The" adde d 12. : "extends" reinserte d 8 . but reinserted by Sk .: "with". weakness. : "at" instead of "to".)Gd . bit all includes6 in the word Khatir. Hq . : "it all includes" changed into "it is all included" . : "to" put in parentheses by Gd .h. Hq ..t..st . but added again by Sk . 91) . Sura 23 (p. : "toward " 17 .t. put "at" in parentheses .h ." Sk . : " .". 21 Consideration is the sign of the wise . Hq .h . (Gd . Gd . For a Sufi this quality becomes his moral .st. put "is" in parentheses and indicated that "includes" was said. (Gd . : if" 20 . .st .h . : "as far as for that person's sake. No doubt it needs no end of endurance to consider everybody and to be considerate always. (Gd . he is relig ieus pious who considers human feeling17 .Sk . meaning: it includes all ..st. 1 6 . Sk . Sk .t . : "the" omitted 11 . and "Boula" added after it . the " 21 . It" changed into ".t...h . If" changed into ". the 20 reward of this virtue is always in store . Hq . : "as" crossed out 16 . but 8as far as for that person8 having consideration for9 another who is related or connected with the person in some way or the10 other .)Gd .h .h . Hq .Sk ." .)Gd .e . : "it is all included". : " . : "the" to be omitted . (Gd . : "the" was sai d 14 . Sr .t. see Complete Works . : the sentence was marked by Gd . Hq . (Gd . and not his ambassador.st . .h . : Gd . for he does not consider it to be speeiolly15 a fault towards16 a human being.)Gd .)Gd . Sr . When a king is respected. even so far as" . (Gd . extends? not only to the person for whom one has consideration.

h . : "got" to be omitted . added : "Gatha III . Hq .t . Hq .t. Gd . Hq . and even more than generosity . Moral Culture 3 T. = a typewritten copy made from "Gd . Hq . Number 7 .h . : Sr ." at Headquarters. Summers 192 2 Tawaze`.4'5in the Sufi5 terms means something more than hospitality .h .h . and Sk.h . st . Sr . Geneva ..t . of "Sh . : added " Series Ill . : afterwards Gd . = an errata list on which Sr. Sk . in ink made by Sk .." with "Morals" added above instead of "Moral Culture". in this document indicate that they do not occur in "Sk.. = a stencilled copy made from "Gd ." Hq . " Tp . Gd . It is generosity. Hq .st. Suluk" in the margin 3 . Hq . sharing with one's friend all7 good one has in life. Hq .st . GATHA . : "the" adde d 8.". = an edited copy in Sherifa Goodenough's hwr .. It has not been used for the notes . things that give one joy and pleasure become more enjoyable by sharing8 with another . : "got " omi tt ed .sh . : afterwards Sk . : added "1117" ." at Headquarters.st. Hq .t . " 5.h .st . Suresnes. with a few later corr.. = a later typewritten copy made of "Hq . For the limit of generosity is to see another pleased in his pleasure. Hq . : "July 6 " instead of " Summer" 2 . Hq . Hq . : "in Sufic" . : "in Sufic" . Hq . It is laying before one's friend willingly what one has got6. : "in Sufi" 6. enjoying and with it enjoying life better . : " in the Sufic".t .t . Gd ..4 is developed. in later years exchanged comments on revisions made in the text. but to share one's own pleasure with another is greater than generosity.st. but reinse rt ed by Sk ." . It is a quality which is foreign to a selfis h Documents : Sk. st . in "Hq .sh .h . : Sr . = Sakina Furnee's shorthand reporting . added "them" . 7. Geneva. Words which have been put in parentheses by Sk.. Sr . in other words. : " Tawaze instead of "T.h . st .t .sh . Gd .306 Sakina's shorthand reporting transcribed by the compiler. Gd . When this tendency to T. Sk .Sk. Notes: 1 . and "Tawaze" ' as a sub -title . Gd .Sk . and " Tawaz e "' as a sub-title 4 . Sr . This tendency comes from the aristocracy of the heart . : " Moral Culture " and " Tawaze as a sub-title . Gd .h . : "MORAL CULTURE " followed by "SALUK ". Hq .t . : "SULUK" followed by "MORAL CULTURE".sh .Sk. Sk . : "got" 7. made from the text as taken down from dictation to her by Sk .

st . The thought of unity is productive of all good qualities in we man. Duality in nature keeps all such beautiful qualities of the soul away from man. : "by".Sk .t.. : "these show" .Sk .". 17a11 this shows17 the sign of T . Hq . Hq . : "a desire" as sai d 16 .st . : "experienced the joy" 10. The one who has experiences of this quality.t.t .st . Sr. Hq . : Sr . : " a desire" to be omitted . Hq . : " someone" to be left in 17 . : "by" changed into "in" by Sk .. st . manner or action 14by which14 one can show this feeling .307 person. in "Hq . the hospitality he gives is of no use . : "in " 12 .Sk.t. Hq . 13it is13 even in word. Gd . Hq .h .st . to offer a seat to someone. to respect someone16. : "a part of" omitted. Sk. : "a part of" to be omitted. Sk . . but "things" was put in parentheses by Sk . : "it is" to be omi tt ed .t.Sk .. Hq .4 9 ." . T. in "Hq . into "by" . to treat someone16 with courtesy.t . If by nature en e man is not hospitable.. but reinse rted by Sk.Sk . : " experienced the joy" instead of "experience". but reinse rted by Sk . Sr . Sr. Sr . . : Sr . Sr . Sk..st .h . : "in". Hq . but reinserted by Sk . seems to agree 11 .t . : "that" added 13 . Hq . and the one who shows this quality is on the path of saintliness .st . : "by which" omitted . Hq .st . Gd .Sk . Hq . Hq .st . : " it is" omitted . .st . : "a desire" omi tted. changed back by Sk .. to which Sk . it is the attitude of mind . but reinse rt ed by Sk. : "by which" to be omitt e d 15 . It is not only in giving or sharing pleasures12 one shows hospitality to another. : "these things show".st . Hq .. Hq . Hq . Hq .4 does not cost. : "these show " instead of "this shows". Hq .Sk . in "Hq . : Sr. A desire to welcome someone. : "someone " omitted.st . : "it is " 14 . Sr.t .". Sr . feels a greater satisfaction in sharing 10a part of10 his only piece of bread than by11 eating it by himself . to see someone off with respect. 15a desire15 to greet someone16.

Gd .h . Number 5. : afterwards Sk .2 = a later stencilled copy.1)Gd . " Gd . and therefore again nearer to the original version.st.h . in this same document.h . : "a person" to be added 6 .5.1.t. Gd . Hq .2: added "Series II . Gd . Sk . Hq . : "one" to be added . (Gd .2 : added by Gd .11 . Gd . and5 who cannot keep a secret. : "of" omitted .st .e . and "KEEPING A SECRET" as a title 4 .h .2.st . Hq .st ." Hq .h . Number 5 . All other documents: "a" added 5 .1 = a handwritten copy made by Sherifa Goodenough from the text taken down from a dictation to her by Sk . Summers 1922 The power of keeping4 secret is the digestive power of the mind.2 = a later and further edited copy in Gd ." This copy shows a few slight differences from "Sk. : "Series II . 2 3 Tassawuf Keeping Secret 3 Suresnes.. added "Gatha S .h . preceded by the Invocation .h . = a typescript made from "Gd .t .2" at Headquarters. Gd . Gd . : "METAPHYSICS" added after "TASSAWUF'.h . Notes : 1 .1 : "his" omitted ° 7 . : later Sk .)Gd .2.2.h .'s handwriting. Hq .2: "Metaphysics" added after "Tassawuf".h . 9 . Sk . Gatha . so giving out of8 the9 secret is 10the disease of th e Documents: Sk .t .t. Gd ..2 : "METAPHYSICS" added after "TASSAWUF'.t . followed by the Invocation .e. GATHA. Gd .1". = Sakina Furnee's shorthand reporting .t" as a preparation for "Hq ..2. : "one" added .1 : "July 7th" instead of "Summer" 2.st .1 : later Gd .h .1 : "a person" added . Hq . Tassawuf" in the margin 3 .2. Geneva ." .1" and "Gd . of "Sk . and "(Revised)" added above . in which several words are changed back to "Gd .h .st .". GATHA. Hq .h . : "his" put in parentheses .h .2" at Headquarters.sh . Hq .t .h .Sk . : Sr .h . Number 5 ." and "Hq .2.st.t." Some further editing was done by Gd .st . Hq . is like a person who cannot digest his6 food . Gd .t. Geneva . and "Keeping a Secret" as a title . and "Keeping a Secret" as a title . Gd .". with the Invocation.". Hq . and "Keeping a Secret" as a title .'s typewriter with large letters. Hq .sh . Gd . Hq .sh . = an extensive errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on revisions made in the texts. Gd .h . : "Series II . Hq .1 = a stencilled copy made from "Gd . added "Gatha II.Sk . changed "the" into "a" in ink .308 Sakina's shorthand reporting transcribed by the compiler .sh . and is indicated in the notes under "(Gd . Hq .st .1. Hq . Hq . = a later typescript made on Gd . Geneva. Gd .t .t .t. made at Headquarters.1 : "a" instead of "the" .st . Hq . : later "of" crossed out by Sk . Sr.st . As indigestion is the? malady of the body.1 : "a" instead of "the" 8 . : "METAPHYSICS" added before "TASSAWUF'. Gd . 5 . Sr .h . made from "Gd .t .

1.1 : "anyone keeps secret what he knows " 25. Sr . Hq . Gd . With all their19 intelligence.t . Hq . Hq . have been wasted17 18by the18 lack of thi s 0 power . Hq . Hq . 17Those whose lives have been wasted. ugly and undesirable. : "deserving" to be omitted . into "Those. Gd .t . Gd .Sk.. Gd . Gd . Gd . in "Gd . Gd .2. Hq . Hq . All other documents : "product of" instead of "productive".1 : ". Gd . into "the" ..Sk. Gd . have accomplished it by this power. : "the" adde d 15 . "Those who have wasted their lives. Hq . And the more 24one keeps what he knows . Sr. the power of keeping secret . All other documents: "world" instead of "word".2 : "the" instead of "their " 20 .". they proved2l to be shallow.2. have wasted them " 18 .. the more 25the life unfolds to him its secret25 One naturally keeps secret all that is bad. Hq . Hq .t.2. all this" instead of "which is all".t . Hq .h . : "all this" 16 .t .Sk . Hq . : "they might have" to be adde d 21 .Sk ..'s dictatio n 23 . : "Those who have wasted their lives. Hq . Sr . into "the". Hq . : "a" omitted .1. Gd .t .t .t . Sk . Gd . : "deserving" omitted but reinserted by Gd .st .t .Sk .2.2.t .st. have wasted them" .st.st. All other documents : "naturally inclined" 27. in "Gd .2 : "through" instead of "by the" 19 . in "Hq . deserving27. The more one knows the secret of the word22.2: "they might have" added .st.2.h .sh . : "deserving" crossed out.2.1.l : "a" omitted 13. in "Hq .h .Sk . Those who have accomplished something in life.1 : "life unfolds its secret to him".t . and the mind which cannot assimilate a secret is like a barren desert ." Sk .st .h .t .h .2.2: "a malady of the mind".t . 11Mind is a12 fertile ground. : "that" omitte d 17 .. Gd . and one feels 26inclined naturally26 to expose all that is good.t. Sr. : "a disease of the mind " 11 . but changed by Gd .1 : "a disease of the mind". : "a disease of mind". Gd . from Sk . Gd .h .. Hq . : "which is all this". Hq .2: "one anyone keeps secret what he knows" instead of "one keeps what he knows secret".st.2. later changed by Gd .t . Gd . : "have proved". : "a secret" 24." into "prove " 22 . : Sr. the more one wishes to keep feels inclined to keep it a23 secret . : "which is all this" instead of "which is all". Gd . : "their" changed by Sk .st. Hq . Hq .t . : no "The" to be adde d 12. changed "he" into "one" .1 : "prove". secret24.t. whose lives have been wasted.1.st .Sk . Gd .2. "life unfolds its secret to him" . Hq . : "The" added. Therefore the mind which conceives a secret will prove to be a fertile land. changed "him" into "one".st . Sr. (Gd .h .2. have wasted them" changed by Gd .e . Sk.h .h .t . which in shorthand has the same sign . Sr . : "life unfolds to him its secret" .309 mind10 . Gd .st . Hq .2. (Gd .h .2 : "their" changed by Gd . Sr . but later.e . Gd .t .1. into "a disease of the mind". but later Sk . Hq . Ibid . which may have been misheard by Gd .h .1)Gd . : "a disease of mind" .st . learning and goodness2 . Gd .st. Hq .h . Hq . : "one keeps secret what he knows". Sr . worth while2 8 10..Sk.2".t.st. : "prove" or "proved" may have been said.t. Sk .st .1. : not mentione d 14. but put in parentheses by Sk .st . and it is the productive13 14mind 15which is all 15 that16 we see before us created and produced .2 : rewritten to read. Hq . : "life unfolds its secret to him " 26 . : rewritten to read.h .h .1)Gd . Hq .

then Gd . Hq .2.1.. Sr . Hq . : "still" to be restored 33 . Gd .t .t. : "rare" omitte d 36 . : "as" instead of "like" .st . Gd . with its leaves. "Be a lover from within and become indifferent outwardly .t .st .1 : "this" instead of "the same" .h . Sr.st.h .1. (Gd .h .h .h . : later "the" added by Sk .1 : "he regards" moved to before "the fault or weakness .Sk.h . : "that one does" was later crossed out by Sk .2.2. Gd . . Gd ." 34This is a rere15 becoming manner.1 : a small space left after "not" . Hq .h .st . who are called Rind. Gd .e .t . There is a saying of 4Rind..t.. Gd .st.t. in ink . Gd . It is not 40 everybody's power to keep a secret . : "a" added 40. : "in" omitted 31 . : "will show the phenomenon in time". fruits and flowers . The weak-minded is weighed down by the heavy weight of a41 secret. Gd .2. Hq .st. who still32 practise 33the same 33 principle..1. Hq .st . There exists in Persia a sect of Sufis.t ..2.st . the good one does. Hq . Hq . Sr . Hq .2. : "that one does" omitted 32.".1 : "as it were" instead of "like" .st. Gd . Sr. rarely seen in the world34.Sk..sh . Hq .h . when he sees in another his own self.2. Hq . : "this " 34 .h .Sk .st . : "still" crossed out. had dictated to her). Hq .t . (Gd .1)Gd .1 : "valuable" instead of "worth while". Sk .t . Gd . with a quotation mark after "world" instead of after "outwardly" 35 . Hq .t .2.2.h .2 : "will show in time the phenomenon" instead of "will show the phenomena in time" .st . Hq . : this sentence was considered as part of the saying of Rind.e .2.2.1)Gd .1 : "rare" . Gd .2.2. Gd . Gd . Hq . and it has always been considered a great secret . Gd . . : "a" 42 .st . Hq . : "the" instead of "a".1 : "the" added .2. Gd . In all ages there has been a 38 talk about the sacred word. Hq . Hq . and to let one's faults be known . Gd .2.Sk .st . : "he regards" to be moved to before "the fault or weakness " 38 . Hq . Hq . Gd . See Ox. when the fault or weakness of another 37he regards37 as his own fault. but she forgot to cross "that" out .2.t . : "a" omitted 39. Hq . 1 : only "that" written. hidden in the ground. That secret is the tendency of keeping 39secret..1.h .st. Sr. For the secret is heavier than an elephant to lift . : "as it were" 43 . Gd .h . then he feels inclined to cover his the fault of another as he would his own .310 and beautiful.h . Hq .1.h . Gd . The person who has not developed this power.1.t . Hq .t . which will spring up when the hour comes. : "still" omitted . . 29will show the phenomena in time29 of a seed.t . Gd . Yet even that.h .h . Sr .Sk .t . All other documents: "at" instead of "to" .1 : "will show in time the phenomenon" . 37 . when he sees himself standing in the position of another.t .t .t . When a person arrives to36 a stage of spiritual advancement. Hq . Hq . Therefore sometimes Sufis have taken a contrary way: to keep in30 secret all 31 that one does31. : 'valuable" instead of "worth while " 29 .h ..Sk . Gd . Hq . feels like42 a congestion of 43heart.2.2.Sk . : "will show in time the phenomenon " 30 . apparently decided to leave out "that one does" (as Sk . if kept secret. 44from which the relief" can only45 come when he ha s 28 . Gd . Sr . all other documents : "in" added 41 ..t . : "rare" crossed out. Gd .

st.Sk .Sk . an d the power of one who keeps a secret . Also it must be remembered that the power of 48body 49can st and nowhere in comparison to49 the power of 50 mind .2. : "preserved" . : "is nothing in comparison with" 50 .t . Sr. Hq .2.h .st .. Gd .t . Hq . : "relief from which " 45 .st .h . Gd . Hq . All that one holds. Gd . added "the" in in k 51 .st .t . but changed back by Sk .t : "until" instead of "till" .Sk . Hq . is dispersed .Sk . Hq . : rewritten to read..2.. all that one lets go. : "the" instead of "a".Sk . 44 .st . is greater than the power of the gi an t. Hq .st . Hq . Sr. Hq . Sr. : later Sk .2.2" into "a" 47 .h . Gd .2.t .t.h . "relief from which".st . Gd .2. Hq . : "until " 48 . Hq .st . : "from which relief" .t. is conse rved51 ..2. Sr.t : "only" moved to after "come" . Hq . in "Hq .t .2. Hq . Gd .t : "the" added .st .h .1 : reordered to read. who lifts a mountain .t . ti1147 then he is in pain .31 1 given out a46 secret . : "can stand nowhere in comparison with" .1 : "the" added .t .st . Hq . Sr. Hq . Sr..h . "is nothing in comparison with" .2.2. : Sr . : "the" to be added 49 .h .st . Gd . Hq . : "only come" 46 . Hq . : Sk . Gd .1 : "preserved" instead of "conserved" . Gd . Gd .Sk .

. Hq .5 stands at the as the central theme of gracefulness9 .. for some editing. or selflessness. : Sr . Hq . changed back by Sk. Number 8 . In thought. : added "1117 8" . : "poetry" changed into "poet" 9 .t .)Gd . : added "SULUK" before "MORAL CULTURE" 4. : added "SALUK" after "MORAL CULTURE" . Sr . = a typewritten copy.t . the theme of the 7 poet8. Hq . Sk . Gd . : "finest" instead of " most fine".Sk ..h . M . in "Hq . : "humbleness" 7.e ." Sr.st . Hq .) Gd .5 is not necessarily meekness. for the10 M . Gd . in one's manner. in later years exchanged comments on revisions made in the text . made at Headquarters."." ("m .sh . which is called modesty .h . (Gd . Suresnes. Hq . changed back by Sk .. : "finest" 5.5 is the life of the7 artist. Hq . Geneva. = Sakina Furnbe's shorthand reporting .st . : "July 7 " instead of " Summer" 2 .t .. Gd .Sk. : "Series III .)Gd . : "humility". M . Sk . : "poetry" . Gd . and Sk.h . " Hq . (Gd . indicated in the notes as "(Gd .h . Sr . Hq ." ) 6. from "Gd . Documents : Sk .)Gd . from "Gd .sh ." Hq . in one's movement. Without m .t ." into "humbleness". st. : "gracefulness " 10 . m . This same document was used by Gd . Hq .h . : "the" adde d 8 . : "the" omi tted .st . Gd ." . or pride . Summers 1922 Moral Culture 3 Heya Heya is a the 4most fine4 feeling in human nature.Sk . Hq .t . action.h .h . of "Sk .5 beauty is dead. Notes : 1 . Hq . : afterwards Sk .5 is a beauty in itself and its action is to veil itself. Gd . GATHA . Hq . Sk. taken down from dictation to her by Sk .e . = a copy in Sherifa Goodenough's hwr . Suluk" in the margin 3 . in "Hq .312 Sakina's shorthand reporting transcribed by the compiler . : "grace".st . e .h . st .e . and the soul of the7 musician . Hq . or humbleness6..st .st. speech..h . Geneva.h .st.t . Gd . M . : Sr .h . st . added " Gatha III ..t . 8.h . : "humility" .. Hq . : " the" omitt ed . : "grace".sh . = a stencilled copy.t . (Gd . and yet that vanity is a beauty itself . made at Headquarters.5 is the spirit of beauty ." into "gracefulness". Hq . : "Modesty" ("modesty ") instead of "M . and in that veiling it shows that the vanity of its nature. = an errata list on which Sr .e .

: "got" omitted..5 can destroy the13 art. : "the heart" adde d 21 .: "in comparison to " 20 . : no "it" to be added 15 . Hq .e . shining in its light constantly.h . : "modest" instead of "m . ism 5 At the same time m . changed back by Sk .t . a 15 heart which is dead has not got16 the taste of it . person 19in comparison to19 the immodest one.h . : "the" instead of "a".. poetry. Sr . Hq . a life which is conscious of its beauty. and all that is beautiful .st . Sk . : "beauty" . : "The" instead of "A" 18 .st . Hq .h . and is finished in a moment . Hq .Sk .h . A17 m18 .Sk .st . in "Hq .st . Hq .h . The cracker 21says cries21 aloud. . Hq . inclined to veil it in all its forms. : "got" to be omitted. Hq . : Sr . Sk . Sk. It is a feeling which rises from a living heart .)Gd . : "compared to" . Hq . : "light" . Sr .st .t .)Gd .. Sr . but in "Hq . And if one asked. Sr .. Sr .Sk.e . Hq ." into "beauty" . Hq . The lack of m . : "it" added ..t . it is difficult to te# explain14 in words ." changed back by Sk . diamond. : "bold" instead of "cold" 13.st .st . : "The" instead of "a". Ibid . "What is m . : "a " 16 . Sk .t.)Gd .st . : "says" ...18 one is like the water . Gd .h . is the proof of sincerity and of prudence . Hq .sh . Hq .t . Gd .. (Gd .h.h .t . Hq . Hq .t . : "in" instead of "and". Hq . 20of the m . : "(got)". : "compared to". : "light". " 19 ... : "in" .st .e . "I am the light". If the heart of the immodest is like the earth. (Gd .t . : "beauty" changed into "light" . Hq .Sk . : "got" to be inserted 17 . in "Hq . is like a plant standing by the side of a rock .t.st . Gd . : Sr." into "in comparison to" . Gd . (Gd .. Hq . : "the" omitte d 14.t. Hq . Hq . : afterwards Sk ..st .h .Sk . M. replaced "and" with "in" 12.st . music.st .5?". but reinserted by Sk . : Sr .5 is life itself.313 Silence and11 M . Hq . changed back by Sk . The . never says a word about its beauty22 11 . into "a" .5 speak louder than cold12 words . Gd . : "says" crossed out and "cries" written above 22 . Gd ..

" 2. = a typescript made from "o .t . On the cover of the copybook from which the present typescript was made is written in Lakme's hwr. this being the oldest version available in the archives . = an old typewri tt en copy made from "Lm . and express that sentiment coming in the form of inspiration. when his heart is singing. when his whole being is vibrating the harmony . Suresnes . It is not only the knowledge of technicality. a composer must create his own world in sound and rhythm. The composer must write music when his heart feels like writing.: "Dictated by Pir-o-Murshid to Lakme van Hogendorp . his work is not a labour. The composer must not make an effort of writing. = a handwritten copy made by Lakme van Hogendorp from her own longhand reporting . a composer of music has his work no smaller than the work of a saint . 1922 Composition is an art rather than a mechanical arrangement of notes . and rhythm. The composer needs tenderness of heart. that is not the thing to do.314 Dictated by Piro-Murshid Inayat Khan to Lakme van Hogendorp' during the Summer School in Suresnes . the knowledge of harmony. open eyes to all beauty.tp . A composer of music performs his small part in the scheme of nature. the knowledge of theory that is sufficient . : "Music .". in the realm of music .t. A handwritten copy of the text taken down by her in longhand is presented here. it is a joy. 1st Lesson" added above the lecture . what comes from within. to let it flow freely out of himself. o . O . and its expression in human nature . when ' his soul is dancing. the joy of the highest order . the conception of the beautiful. Notes : 1 ." by Sakina or under her supervision . What he must try is to make himself a perfect channel. Sk .tp . the true perception of sound. July 7th. : "Music" later added as a title above the lecture . By composing music. Sk . as a creator. That is the time that he must write music . If the composer writes music because he must write something. Music being the most exalted of all arts. Therefore. Documents : Lm .t .

2.h . black of endurance . Gd . as a preparation for "Hq . Gd .1. 13quickly upset13.2. 14instantly annoyage14.2.t . to "will always" .h . All other documents : added "the rhythm of " 8.1 : "causes impatience in man" instead of "gives man impatience" 6.st ..h .st.2. Hq . Hq . Shortness of breath 5gives man impatience5.st .3" .2: added "Series II Gatha Number 3" .st . Gd .st.st .h .1 : afterwards reordered by Gd .st .2.h .h .Sk .st .h . Possibly "annoyance" was said.h .2. have something wron g Documents: Sk .1 : "and get annoyed instantly" .sh .1. based on "Hq .1.. Summers 1922 Breath 3 On breath depends the capability and efficiency with which one 4thoroughly does one's work4 . Gd ..2 = a text in Gd .t.1 : "does one's work thoroughly" 5. Gd .h . Hq .1 : " July 8th " instead of "Summer" 2 .t. Number 3 . with extensive editing Hq .t . GATHA. Hq . = Sakina Furnt e's shorthand reportin g Gd .315 Sakina's shorthand reporting transcribed by the compile r Suresnes.".h .2 : "PASI ANFAS" added before "BREATH " 4. based on a dictation to her by Sk . Gd .st.1 : "will always" 11 . which could make sense by repeating the verb "get" : "who instantly get annoyance" . Breath being the life-power. from "Sk .1 : afterwards reordered by Gd . Hq . " Sr. followed by the Invocation 3. Hq .2 : "inclines him" rather than "makes him inclined " 10 . : "and" adde d 7.2 : added "Series II.h .h . : "PASI ANFAS" added after "BREATH" .1 = an edited text in Sherifa Goodenough's handwriting.2 : "that" adde d 12 . One 10always will10 fmd11 those who easily get cross12. Hq . Hq . = an extensive errata list.l : later Gd .h .1 : "causes confusion in man" instead of "gives man confusion" 9. Gd . Hq . Gd . : in this sentence.. Genev a Gd . to "does one's work thoroughly" .h . changed back into "cross " 13 .2. on which Sirdar van Tuyll and Sakina in later years exchanged comments on revisions made in the text s Notes : 1 .h . and again in the following one : "annoyage" was taken down by Sk .h .t. Hq .st . again based on "Hq .sh .1" at Headquarters.st .2 : "instantly annoyed" .h .2 = a final stencilled copy. Gd . Hq . Gd . " Hq . = a typescript made from "Gd . Gd .st.2. Ibid .2.st.1 = a stencilled copy based on "Gd .1 " Hq . Hq . added "11 .2 : "upset". Gd .1..st . and 9makes him inclined9 to be easily upset . Gd .t. Gd . Gd .1 : "who quickly get upset" instead of "quickly upset" 14 .h . Hq . Sk . Hq . and irregularity of7 breath 8gives man confusion8. it is the same life-power which gives man strength to endure all things. Hq .'s hwr ." with further editing by Gd .sh .h .t .1.

t .st . the inspiration will come. Gd .1 : "has been" instead of "is" 18.st.st . The only difference is that one receives it.st .1. Gd .st .h .1. but24 as a25 light . : "get annoyed".st. Hq . and feels18 lack of enthusiasm to complete his work. Sk. : "is receptive to" 29 . and feels18 lack of interest.2. It is not the fault of the one who strikes the gong. 21 it all is often caused21 by some disorder in the breath . They are put aside and are considered disagreeable people . Hq . : "It is just like the difference .2.h . Hq . Gd .1 : "Yet" instead of "But" 30 . but in "Hq . Hq .h . Hq .1 : "receives" instead of "is receptive to" . If the mind is not ready to receive it.1 : "a" omitte d 26 . Gd .1 : rewritten to read. Hq .st .1 : "feels" omitted 20. All other documents : "a" added 19. : Sr . Hq . Gd .st .2 : rewritten to read.2 : "India's greatest scientist" .2. . Gd .316 with the breath .2. The former will resound.st.2 : "The" omitte d 23 . it is the gong itself which does not resound .sh . All that vibrates more is more e1.2 . Gd .h .1.st. : here follow two indecipherable words in sh . but26 will not be realised.Sk .st . Sk .t . : "get annoyed" 16.h . Hq . and16 mind which cannot conceive it .h .1 : "both" moved to before "body" 24 ... Hq . What they need is 16training of breathing . Hq.1. "This is like the difference between the metal gong and the wooden gong".: later Sk .st. to which Sk . added "Jagadish Chandra Bose" in the margin . Hq .34at the Universit y 15. . 30India's great scientist30'31 32'33at the other day spoke 33. Hq .h . What vibrates less is less living .2. It is the work of 16mind to receive it . Gd .h . "often it is all caused" 22 .h . Inspiration comes from above. : "This is like the difference between the metal gong and the wooden gong" . Sr . Hq .st .1 : "it comes" added 25 .1 : "it" added 27 .h .1 : "in an English University" instead of "at the University in England" . Gd . Gd .2.st .h .1 32 . Hq .1" Sk .Sk . So it is with the mind which 28is receptive to28 the inspiration.1 : "are annoyed". Then the artist who gets tired of his work. 33 . People not knowing their difficulty 15get annoyage15 with them . one will find no more disagreeableness in their nature .2. All other documents : "the" adde d 17. the other rejects it . The22 regular and rhythmic breathing gives health to body and mind both23 . Sk .2.2.h .2.sh . Gd . Gd . added "Bose" on a copy of Hq . Hq . Gd .1 : "The greatest man of science in India " 31 ..2. But29 to every mind inspiration comes . "had the other day spoken" .2: "Jagadish Chandra".h .1 : reordered to read.st .t. All other documents : "an" omitted 21 . Sr . .st. Hq . and vibration is the sign of life . mentions that "get" was taken down in sh .2 : "spoke the other day " 34 .t.1. 271t is just like the difference between the gong of metal and the gong of wood27 . : Sr.h .2. Gd . and feels19 an20 absence of inspiration. So it is with trees and animals . Hq . When their body and mind is17 so repaired. Sk . Right breathing makes the mind vibrate. Sk. Hq . Gd .Sk . Sr .h .h . Hq . : "receives". : "are annoyed".. Hq . Gd .h . They show their life in their vibration.ve living . the latter will not resound .st.st . Gd . Hq .st.h .gong " 28 . Gd . : Sr .2.

st . 35 . In man 'in the same ways the life can be seen.2.2.st .st . Gd .1 : "fluid" .2.2 : "in its expression in the eyes" . : "when its back is patted " 45. Gd . Gd . Gd . Gd .t .st . Hq .h . "of the breathing of the trees" . which takes one step after ten 45whips given45 on its back . Hq . Hq .st . Ibid . which47 is termed in Hindustani 'pani". Gd . Gd .st . Hq . Gd .st .h . A good horse shows vibrations by quivering43 its skin 44on patting its back44. All other documents : "by the quivering of" 44. Hq .1 : "chooses" instead of "selects" 38 .. the horse one selects37 as the best 38 among horses38 is the one39 whose nostrils are fully open and whose breath is fuller40. And this life. Gd . which means a liquid48 nature : living. Hq .h .317 in England34 on the subject of 35trees breathing 35 36Among horses 3.1 : "it" instead of "the horse " 42. which 41 the horse41 shows 42in the expression of his eyes42 . Hq .2: "liquid" changed to "fluid" .h .h .st .t .h . Ibid .st .1 : "Among horses" omitted 37 . Hq .1 : "that horse" instead of "the one" 40 .h . pliable .2: "of trees' breathing " 36 .2 : "lashes have been laid " 46 . Gd .h . Hq .h . Gd .2 : "by the expression of the eyes " 43.2: "in the same way" moved to after " seen".2.2. Hq .h . : "full " 41 . Hq .st.1 : reordered to read.t .. Hq . Hq .2.st . which means water .. Hq . Hq .2 : "among horses" omitted 39 .st.2.h .st . They say that a horse or 18man has "a watery nature". breath gives to body and mind.1 : "It" instead of "which " 48 .1. Gd .h .2.1 : "the life can be seen in the same way" 47 .2: "lashings have been laid" (afterwards changed into "lashes have been laid") instead of "whips given" .1. It is not like a stone-like horse. Hq .

Hq . : "bravery " 9 .t . Beauty in all its forms and colours. Sk .st .h .t . : "cowardice =cowardliness " 5. : "Moral Culture" as a title. Sk . : "Modesty" for "M . and "MODESTY" as a sub-title . It is in nature for it is natural . Summers 1922 3 Modesty Moral Culture 3 Modesty is not necessarily timidity or cowardliness4 . Ox . Gd . Gd .h .. in the 1950's.Sk . He " 11 . Gd .h .h .t . Hq . made at Headquarters. = an edited hwr. M .t . Sk . : "but amplifies".h . Ibid .". : "and amplify " 14. GATHA. : "bravest" instead of "most brave" 6 .sh . = a stencilled copy.. Hq . : afterwards Sk . Gd . Hq .. : "SALUK" added after "MORAL CULTURE" as a title. Ibid . afterwards written in by Sk . : "Ill . Notes : 1 . and "MODESTY" as a sub-title 4. Geneva. Hq .sh .h . Hq . in all its phases and spheres. : ". Gd . : "its" added. exchanged comments on revisions made in the texts." 12. Geneva from "Gd . in "Hq . = Sakina Furnbe's shorthand reportin g Gd . M .t .t.st. Sk . : "SULUK" added before "MORAL CULTURE" as a title. made at Headquarters. Who" instead of " . : "but amplifies". Hq ." Sr . Hq .st .st . : "over" instead of "of" 10. : "and" adde d 7 .. misread from her "sh ." for "cowardliness" .h . but15 covers all that is void of beauty. changed by Sk . Ibid . Suresnes. copy made by Gd . doubles itself. He10 is not seen by anyone except those intimate with Him .Sk .t ...sh .t . into "its" ." Hq . and Sr .. : "(bravery ?)" Gd . "Modesty" as a sub-title .. : Sr . : "its" added .318 Sakina's shorthand reporting transcribed by the compiler.st .h .h : " July 8th " instead of "Summer" 2.st .. Hq . but put in parentheses by Sk . : "the" added. : an open space . Sr .Sk . into "and amplify" . Gd . changed back by Sk .h .st .. Hq . : "the" added.6 it is modesty that7 completes 8 . enriches itself by modesty . The 5most brave 5 can be modest . = a typewritten copy. Number 9 . Hq . : "neither 'the' nor 'its' was said" . : Sr . Sr.h .st.. changed by Sk. : "cowardice".11 does not only cover only12 what is beautiful 13and amplify13 14beauty." into "cowardness". Hq . : "Series Ill . and in this manner fitting it int o Documents: Sk .. crossed out "that" and added "which " 8 . Hq .st.. from "Gd .r .sh . Gd ." .11 is not something that is learnt. Gd . = an errata list on which Sk . Hq . Hq .h .st . for the most modest is God Himself . indicating thereby that "its" was not taken down by her in her "sh . " Hq .st . Hq . Hq .t .t . Modesty is the veil of 9 the face of the great. : "only" omitted 13. " 3.r. Hq . from Sakina's dictation to her of "Sk .t. Hq . 9 .. : "which" instead of "that" .

h .: Sr. the25 m . Life always demands sacrifices . changed back by Sk . : Sr . Sk . : "In this case" first omitted. will not argue and ull his own weight19 when dealing with someone who has no thought of m . : "for" to be omitted. 16 ..t. Gd . into "wanting" . or say things17 out of consideration and respectfulness18. : added "Al Hya wali iman". then reinserted by Gd . Hq . Hq . : "things" 18. : "Al haya wa'l iman". : "weight" omitted . Hq ..Sk . that he would plead for another person's fault.. Hq . Sr. : "respectfulness" 19.Sk . : "the" added. even knowing that it is a fault ." into "respectfulness". Gd . : "a thing". : "the" added. : Sr .h . or else one must descend.r . : Sr . changed back by Sk .st. Sr . sacrificing all that those who descend will get. sacrificing all that those who ascend will achieve . but put in parentheses by Sk . Sk . Sr .Sk . : without "the" .11'16 4n this case20 he may often lose his battle . : "way" instead of "weight" 20. changed back by Sk . 17 . in "Hq . Hq . One should ascend.11 is a great piety. Gd . a m .Sk . Sk . Gd . Hq . Sr.t .. : "for" omitted . Sr. into "things". 16Yes.Sk. then again added by Gd . : "Al heya wal iman " 25 . and in that case. Hq .h .t .st.h . : Sr . Hq .: this passage was first omitted. : "respect". Gd .t .t . indicating thereby that "its" was not taken down by her in her "sh . : "he" to be omitted. and in this manner fitting it into all that which is beautiful . Sr . 24. Hq . Sr . Hq .st ..st . but changed back by Sk .11 person very often will not raise his voice out of dignity. : "want". Hq .".h . : "to leave 'for' in". Hq . : "a thing" . In every walk of life there is a battle to be fought. " 14 . "Verily.t .st . : "its" added.Sk . Gd .st . : "to leave 'he' in" 23 . Hq . for21 the one who loves to ascend. Sk . he22 may just as well ascend rather than wanting23 to descend . 21 .st . Gd . changed by Sk .t . but15 covers all that is void of beauty. into "its". : "he" omitted . Hq . : "respect". : "neither 'the' nor 'its' was said" 15 . one cannot hope always to ascend and descend at the same time .319 14beauty.11.st .t . : "a thing".Sk . A noble heart can even rise to such a degree of m . : "wanting " 24 . Sk . Hq . The Prophet has said.. : "the" omitted . into "things".st . : "and". However. as it was said 22 .h . Gd .: "respect" instead of "respectfulness" .h . Hq . trying to make out of it no fault. : "its" added .

t ." have been used. self-realising is holy. = Sakina Furnee's shorthand reportin g Gd . The first file step to Documents: Sk .1.st.. good4.2: later Gd . Sk .t .t .h . 5religious. 1 . Gd . but reinserted by Sk . Suresnes.sh . Geneva I .t .t . Holy is the next degree to pious . = an early typewritten copy made of "Gd ." and "Hq .320 Sakina's shorthand reporting transcribed by the compiler .st.2. followed by the Invocation . "Hq . Later this version has been used by Headquarters. Gd ." (Inayat Khan) .2: "Summer School 1922" instead of "Summer 1922" 2. Hq . e . Hq . pure. : "good" omitted.h .2. made from "Gd .sh . as a preparation for "Hq . Duce. = a stencilled copy made from "e . added (after 1956) "(Religious Gatheka 70)" in ink . 1 Holiness 3 One often wonders. = a typescript made in later years (after 1956) from.h .2" . 5." Notes : 1 .t.h . : (from after 1956) "RELIGIOUS GATHEKA Number 70".1". it is not mentioned in the notes with that lecture.0 .st . but on the whole this version varies substantially from the earlier reporting (Sk . probably meant for some special purpose and written down in the United States in 1923. assembled at Headquarters. adding the file-number "(98)". E. added "Holiness" in Ih .t. followed by the Invocation . Genev a 4.st . Gd . Hq .h . : added "Series 1 . Gd . = a version in Pir-o-Murshid Inayat Khan's handwriting. what does "holy' mean? Sometimes people understand by the word "holy". In 1976 this document was passed on to the Biographical Department by Mrs . Gd .h .st . spiritual. Summer 1922 . following the lecture . as dictated to her by Sakina from "Sk .t .sh .h . Hq .". Geneva. " e .h . GATHEKA Number 10 . for a micro-fich e Hq . added "Gatheka" above "Holiness" . : Sk .1 = a text in Sharifa Goodenough's handwriting. with a few minor alterations.st. As the origin of this version is different from the lecture given on 8th July 1922 reported by Sakina.2 = an edited copy in Sherifa Goodenough's handwriting. : "none" instead of "neither" . Hq .K . thereby showing that originally the lecture was not part of one of the series. : "or" adde d 6." at Headquarters. Hq . Gd . and very similar to. Some additional words and some changed words from "e .1.". but neither6 of these words can explain fully the meaning of the word holy . 3. pious. : afterwards Sk . the head of several Sufi groups in the United States . but its entire text is reproduced here. above the lecture.t .h .st ..K . God-realising is pious.Sh .) At the bottom of the last page Pir-o-Murshid himself put his initials "I.1 : "July 8th 1922" instead of "Summer 1922" . Hq .

: "beasts" instead of "animals" 13 ..t . in "e . into "realisation " 8. Hq . Gd . : "in him" omitted 30... 19rises20 a tongue of flame.h . who but a fool?" instead of "except a fool?" . but crossed out by Sk.h .t .2 .st .2. Hq . it is by God-realisation that man realises self" 9.. Hq .1.t . : added ".t . It is not that by self-realisation man realises God8 . It wants to be brought on27 the surface.h .t .t . : "toward". e . e .st . .2.h . Hq . Hq . It comes naturally in the life of some. Gd . Hq . which also birds. Hq .2.t . Hq . But in man this light has an14 opportunity to blaze into a15 flame .. : "toward" instead of "towards" .t . Sometimes 28it needs blowing28 to help the flame to rise . : "realising". Hq . Hq .st . .2. : "willing" instead of "ready" 31 .sh . From the moment17 this spark of divinity begins to sparkle from the heart of man. : "to" instead of "on " 28..st. : "but a fool" instead of "except a fool?" .st .t . Gd .st . : "also" moved to after "exists" 12 .2..t. Gd .h .t .t . Gd . Hq .t. : "as being" adde d 10 . community or a25 family .. and rejected24 the other with all his holiness .h . The fire is there. Gd . Hq . it can be seen in action. Hq . : "a" omitted 16.") 25. Hq . : "and" instead of a comma 14 . and yet no one ca n 7. : "within" instead of "in" 11 . e . changed back by Sk .t .. Gd .2.2. : "there".t.st . but it is buried. Gd . Gd .t . : "only" moved to after "manifests " 19. e .2. : "wants" instead of "requires" 27 .h . Hq .st . Hq . Ibid . Hq .h . Gd .h . : "blowing is needed" instead of "it needs blowing" 29 . Hq .321 self-realisation? is God-realisation .st. to which Sk . : ". Holiness does not belong to a particular race. in 11 exists in the lower creation in the form of life among animals12." 18. which illuminates the path of man in life's journey towards21 the spiritual goal . Hq .st . and when out of that spark which is divine in man.t .st .st . Hq .t. but who can judge the action when it is difficult for the wise to judge the action of the worst sinner? Who with any sense 29in him20 would be ready-'O to judge a holy man 31 except a fool?31 Can holiness be recognised in goodness? Yes.1.st. Ibid .st .1. Hq .h .2. added an "s" 22. e . Gd ..2.t.h ..st .t . : "reject" (only a later typescript has "rejected".. Hq . Hq . : "the" instead of "an " 15. : "that" added. Gd .. in the life of others it requires26 digging . Hq . But it only18 manifests when the heart is open. It is the lack of understanding of this subject which22 made man accept one teacher in whom he or his 23friends or ancestors23 recognized divinity.2 : "on" changed to "to" by Gd .. Gd . Hq . This spark is light itself.t : "arises" instead of "rises" 21 . Ibid . 13 trees and plants. : "has" adde d 23. : "At" adde d 17. Ibid .t . Hq ... : "there" added 20.t. Hq . Holiness is a spark of divinity in man .h . e . as in "Sk . Hq . it can. he shows the sign of holiness .2.. Hq . Hq . Ibid . Therefore holiness is no human heritage.t . Is holiness seen in action? Yes. Et .h .. e ..h .. Al other documents : "a" omitted 26. it is inherited by every soul from God . Therefore no soul must be considered9 deprived of this spark of divinity in10 it .st .t . Gd .2.. Hq . 16First this light is buried in the heart of man .t. Ibid .. Gd .2. : "ancestors or friends " 24 . e . Gd . Hq .h . crossed out by Sk .

: "without any" instead of "with no " 49. : "the" adde d 50.st . : "all the" instead of "to all " 52. Gd . no publicity. Gd . Gd .st .. something what32 is a poison for one. then replaced with "marvel" .h . Hq .. even 42it may not be42 in accordance 43to the43 people's standard of goodness .h . Hq .st . but changed back in "e ." to "cure" by Sk . Gd . : "with" instead of "to the" 44. Gd . e . above all things .. if he wanted35 to. e . The worst person in the world can accuse the best person.2: first "phenomenon". it is its own claim. Gd .t . Gd ..h .st. added a plural "s" after "claim" 46. : "any" omitted 51 . Hq . and yet53 stands beyond all things. Al other documents : "which" instead of "what" 33 . Hq . e .t .st. Hq. Gd . : "the" added. and it is divinity when it reaches its 54 perfection . But the39 holiness in itself is46 a41 goodness. Sk . Hq .h .2. It is illumination and it is illuminating .st . e .st . Hq .l : "nor will" Instead of "or will". all other documents : "the" adde d 35 .t .t . it is beauty. Hq . Hq. : "of instead of "for the " 37 . Hq . e . Hq . Hq . Hq .st .. All other documents : "the" omitte d 40. Hq .t . Hq .1. e . : "a marvel in itself" . Hq .t . Hq . is a cure33 for another.st .h .t.h . E . it is power.t. Gd . Gd .2. Hq . e . for the36 lack of goodness .h . No man has ever proved 37or will37 ever prove to be good. Gd . Gd . it pleads for itself ..h .st . : "if it is not" instead of "it may not be" 43.. Hq . e .. is bad for another. : "it" adde d 54..h .t. Hq . unshakable.322 fix a standard of goodness. : "remedy"..2.2.t .2.t.t ..st. and 34goodness of every person is peculiar to himself.. but crossed out by Sk . Holiness needs no claim45.2. Hq .2. forgiving. Hq .2. Hq . Ibid .. then again inserted by Gd . Hq . : "its" omitted .2. : "nor will any man" instead of "or will " 38. knowing.t .st . Light has no other proof than itself.t . Light itself is46 its publicity. E .h . because49 false cannot stand any longer than a moment 51to all51 tests which52 come from all sides . Hq . Holiness is enduring. : "is" moved to after "light " 47.t .t . .2. 3satisfactory to38 every good-demanding soul . for what is good for one. : "the" instead of "to all" .st ..t . It is unbreakable. : "a marvel itself" 45. Holiness is a continually rising fountain of light.. Gd .h . e . 32 . understanding.h . but there comes a moment when one can 48with no48 difficulty see the difference between false and true.t . : "is" moved to before "in itself" 41 .h . "if it be not" instead of "it may not be" . Hq . Hq . So it is with the true holiness.2. e .t..2... Hq .t .t . : "phenomenon . 34 . : "a" omitte d 42 .t. Hq . no pleading.1 : first "any" omitted.1.t .t.h . e .2.1.t . Gd ..h . : "to the satisfaction of" instead of "satisfactory to" 39 . a phenomena" itself.sh .. : "that" instead of "which" 53... Gd .h .st . It is the real gold that stands all tests .h .t . : afterwards Sk .t. Ibid . Gd . : "wants" instead of "wanted" 36 . : "claims" instead of "claim" . Ibid . : "between" instead of "about" 48. Many in this world seem to be confused about47 false and true.t .st . Gd ..

pure or religious. God realisation is piety. Light is itself its publicity. Many in this world seem to be confused between the false and the true. some people understand by the word-Holy--spiritual. and the goodness of every person is peculiar to himself . community or family. it comes naturally in the life of some. It is not by self realisation. The first step to self realisation is God realisation . it is its own claim. if even if it is not in accord with people's standard of goodness. it is illumination and it is illuminating . therefore no soul must be regarded as being deprived or without the spark of divinity within it . it is inherited by every human soul from God. he shows the sign of holiness . It is the lack of understanding of the subject which has made man accept one teacher in whom he or his friends or his ancestors recognise divinity and reject +in others with all their holiness . it is by God realisation that man realises self. Gathekn Holiness One often wonders what holiness means. pious. is a remedy for another. who. it can be seen in action. with any sense would be willing to judge a holy man? Only a fool!!! Can holiness be recognised in goodness? Yes. it exists also in the lower creation. sometimes blowing is needed to help the flame to rise . The spark is light itself. because the false . The worst person in the world can accuse the best person of lack of goodness if he wishes to . Is holiness seen in action? Yes. it needs to be brought to the surface. No man has ever proved. and yet no one can fix a standard of goodness. for what is good for one. good. but it manifests only when the heart is open and when out of that spark which is divine in man there rises a tongue of flame which illuminates the path of man in life's journey towards life's Goal . something which is a poison for one. but there comes a moment.323 A text in the handwriting of Pir-o-Murshid Inayat Khan. Holiness is a spark of divinity in man. From the moment that this spark of divinity begins to sparkle in the heart of man. Therefore holiness is no human heritage. but in man this life has the opportunity to blaze into flame . Holy--Holiness is the next degree to piety . But holiness is in itself goodness. no pleadings. trees and plants. Light has no other proof than itself. birds. it can. is bad for another. At first this life is buried in the heart of man . no publicity. But none of these words can explain fully the meaning of the word . in the life of others digging is necessary to find it . when it is difficult for the wise to judge the action of the worst sinner. that man realises God. Self realisation is holiness . holiness needs no other claims. The fire is there but it is buried. probably written down for some special purpose in 1923 in the United States. Holiness does not belong to a particular race. in the form of life among beasts. but who can judge the action. when one can without any difficulty see the difference between the false and the true. nor will any man ever prove to be good to the satisfaction of every soul that demands goodness . Holiness is a continually rising fountain of light. a marvel itself. it pleads for itself.

It is beauty. it is power and it is divinity when it reaches its perfection . and yet it stands beyond all things. It is the real gold that stands all tests. I . understanding. . knowing. forgiving. unshakable .324 cannot stand longer for the moment the tests that come from all sides . above all things. so it is with true holiness . K. it is unbreakable. Holiness is enduring.

Ibid . xxiii . It" instead of "and which" 4.tp . : "is" adde d 7. see Preface p . Ibid . Therefore. at a natural distance. but a certain arrangement of notes ." by Sakina or under her supervision . Ibid ." 2. Sk . : "produces" 11 . Ibid . : "it" omitte d 5. 1922 Raga . : "for" instead of "by" 6. See note 1 with the lecture of 7th July 1922. this produced10 different notes. but especially recognised and made into a science by the Hindus. Just like one feels delighted to see one's acquaintance or friend . 01 = an old typewritten copy made from "Lm . and held it in his hand. = a handwritten copy made by Lakme van Hogendorp from her own longhand reporting . meeting with strangers does not give one that feeling always. . "Composition is an art . Suresnes . Ibid . and enjoys it not only by5 the value of its charm. and in this way came the raga of five notes . Ibid . Ibid .tp . in places which were pressed by his forgers . making holes on8 the reed..325 Dictated by Pir-o-Murshid Inayat Khan to Lakm6 van Hogendorp' during the Summer School in Suresnes . : "note" added .t . A raga is a picture of a theme or a mode. An arrangement which is fixed. Ibid . but for the reason that he knows it . 1 . Notes: For the rendering of the Indian musical terms. and6 recognised by the musicians as a fixed arrangement . : "raga' instead of "raga s" 8. : "2nd Lesson" added above the lectur e 3. between one finger tog another finger in holding the reed. . Documents : Lm . The origin of ragas7 has come from the flute. Man made a whistle out of reed. made from "o . A handwritten copy of the text taken down by her in longhand is presented here. = a typewritten copy. 3and which3 is used by the people of the whole world. : ". : "to" replaced with "and" 10 . Ibid . this being the oldest version available in the archives . July 8th.t . Raga is a natural outcome of the study and practice of music. Raga is not only a scale. O . which is the original instrument of the primitive man . " Sk. that a person retains in his mind and recognises it4 when the same is played or sung by another. : "on" changed into "in" 9. One11 by closing the four holes of the reed and four notes by opening the four holes under the four tips of the fingers .

12 . : "the" added 13. : "the" omitted .326 Therefore not only in the East. Ibid . there is a raga of five notes. Ibid . but also one finds among12 highlanders of the13 Keltic origin five notes on their bagpipe . in India or China.

Ibid . which does not ascend according to the sequence of the scale.t .: . Sk . 0 . considered4 by all the people of the world. 0 .327 Dictated by Pir-o-Murshid Inayat Khan to Lakm6 van Hogendorp' during the Summer School in Suresnes . ascending and descending 6of the scale. As the phrase in the language conveys some meaning to the listener. which are not different from the phrases in the language .tp ." by Sakina or under her supervision . : added "seven notes" 14 . so this raga. as it does not ascend and descend according to the sequence of the scale . : added "which does not go straight" .tp . a full scale of seven notes is a complete scale.. Hd . . Ibid . xv) . xxiii . : "so" adde d 5 . Sk . which5 is called in Sanskrit Sampurna . Sampuma13 and Vakra Sampuma Documents : Lm . Sometimes the Hindus attach Arava and Sampuma.3d Lesson" added above the lecture 3 . 2Suresnes. 01 = an old ty pewri tten copy made from "Lm .t . : added "six notes" 12 . Ibid . O . No doubt. " 10 . In this way there are five kinds of ragas : Arava10. 1 .t . and that is for six notes ." . A handwritten copy of the text taken down by her in longhand is presented here. then reinserted by Sk .tp . 0 . takes its direction9 . : "the" adde d 8 . Also there are phrases in7 Indian music. "takes its direction according to a certain line or arrangement of notes. 1 2. = a handwri tten copy made by Lakme van Hogendorp from her own longhand repo rting . somewhat different from the actual words of the phrase. : added "five notes" 11 . but according to a certain line or arrangement of notes. Notes : For the rendering of the Indian musical terms . . : meaning "without sequence " 9 .tp .tp . " Sharava by the Hindus" 4 . Hd . "Composition is an art . Ibid . see Preface p. : added "five notes and seven notes in combination" 13 . Sharava11.t . this being the oldest version available in the archives . : this sentence was re-arranged to read. and this combination they name Sankima . Sk . stands for Hidayat Inayat Khan (see Preface p . See note 1 with the lecture of 7th July 1922. 7 . 9th July 1922 The raga of five notes is called Arava. Ibid .. = a typescript made from "o . Ibid . : "which" changed into "this" 6 . : "of the scale" omitted ." 2 . which is called Vakra Sampuma8 by the Hindus. Ibid . Sk . : re-ordered to read. Ibid . and there is another raga which is called by the Hindus Sharava3. . Sankima 1 4 .t . Sk . : "of the scale" first omitted.

and "Enkessar" as a sub-title . for the obsolete usage of the word "assertion" : "setting free" .)Gd . GATHA. Hq . added "Gatha III. " Hq . in the 1950's exchanged comments on revisions made in the texts. and Sk. taken down from dictation to her by Sakina of "Sk . Sr. : added "Series III . GATHA . Hq . = a copy in Sherifa Goodenough's handwriting.st . To protect oneself? from that. Gd . This same document was used by Gd . and "Enkessar" as a subtitle . : afterwards added "111 . : "morals " 3.. made at Headquarters. as that was the word she heard Pir-o-Murshid say. Summers 1922 Moral Culture Inkasar3 in the terms of the Sufis means self-assertion4 .h .. = a stencilled copy.sh .st .".h .. : "over" instead of "at" .st . many intelligent creatures from8 the lower creation make hole s Documents : Sk. Geneva." . Hq .t . Ibid . = Sakina Furnee's shorthand reportin g Gd .h .h . (Gd . " Sr .Sk . Sr ...328 Sakina's shorthand reporting transcribed by the compile r Suresnes. from "Gd . See Ox . : after "self-assertion" in sh .st .st.sh .10". a word which does not occur very often in his lectures . " Hq . : "Enkessar" instead of "Inkasar" . but all the6 living creatures have that tendency . Notes : 1 . Gd . : "Summer" replaced with "11th July" 2 . Sk . Hq .t . : added "Series III . made at Headquarters. Gd . Ibid . : "at" omitted 6 . : "self-assertion" changed into "selflessness" . from "Gd . indicated in the notes as "(Gd . As Sakina thought the meaning of "Inkasar" as explained in this sentence to be contrary to the meaning as explained in the second paragraph.st . Gd . Hq . then "SULUK" before "MORAL CULTURE".sh . Hq . for editing. Hq . Not only man. = a typewritten copy." Words which have been put in parentheses by Sakina in this document indicate that these do not occur in "Sk . then "SALUK" after "MORAL CULTURE". : "selflessness " 5 . Hq .".Sk. = an errata list on which Sr .t.e . Hq .h .t . : "themselves" instead of "oneself" 8 . Hq .t..h . : afterwards Sk . Number 10 .".sh . see Glossary 4. 10.h . Geneva. : "Would it be better to put "Morals" or "Moral Culture" as a title above the lectures made into the 3 series of Gatha Saluk? It seems desirable to me to use the same word everywhere .t .)Gd .h . Number 10 . in the margin. and "Enkessar" as a subtitle .e .h . repeated the word "assertion" in Ih .: Sk .sh . Suluk" in the margin . Sk. at a later date she wrote in the margin : "assertion? selflessness?" . : "in" instead of "from" . : "the" omitte d 7 . The psychology of human nature is such that man feels inclined to hit ever at5 every head that is raised . Sk .

t. Hq . the Ego or Egoistic. Hq . although it would be better to add "only" after "conceit" 23 . He calls that spirit "Kabir" or "Kabrian 16".t.st .. 12they are caught by their 13enemy who thirsts13 for their blood .329 in the earth. Hq .sh . Sr .h . Gd .. the Sufi has traced that spirit in its essence. : "beasts and birds of pray". (Gd .t. : "holes". This subject is so delicate that one does not commit a fault 3 only22 by showing pride or conceit. Hq .e . added "than" in ink . As humankind is evolved.Sk .st .st .h .st. In theory it is a small thing. Hq .. : Sr. but put in parentheses by Sk . Hq . : "do" added . Sr . but even in expressing modesty or humility . And the manner that he adopts in order not to arouse that agitating spirit.e . Hq .h . Hq .t. belonging to the Source of all things . (Gd . Ibid .t.st . : "it" omitte d 18 . he calls it17 "inkasar"3.Sk . added "thorough" in sh . It is the 20 study of human susceptibility.st . : "beasts and birds of prey". : to leave it after "fault".t.h .)Gd . in "Hq . 19as to cause least disturbance to human human feeling. : "hunter animals".)Gd . : "than". It requires careful observation and constant practice . : afterwards Sk .e . Hq .. Hq . : "thorough " 21 . Therefore he finds more and more mista21 in his own life as he goes forward in this path . Hq . (Gd . Gd .h . but he cannot keep from being agitated at the sight of it ." after "fault".t . : "so" added 20 ... Hq .. : "thorough" added ..Sk . : "holes". It is an art which wants a great deal of study of human nature .st . hesitated and did not finish the word ... changed back by Sk . Gd . Gd . : "actions". Hq . : "mistakes " 22 . : afterwards Sk . Hq . Hq ..e . but reinserted by Sk . Sk ." into "hunting animals" .Sk .t. : Sk . in practice it is a great art . Hq .st . Sr . Hq . (Gd . : "Kibria" instead of " Kabrian" 17 .st .st . : "only" placed before "commit". Hq . meaning selflessness. It has taught the Sufi a moral. and studying the secret of the whole life." Sk.st. Hq .h .st . he14 does not15 immediately hit the raised head. Gd .st . : "man" instead of "he" 15 . : "not" omitted 16 .h . the more his sense becomes keen . : "it" put in parentheses . . .)Gd . Hq . : "than" to be omitted 13 . . No sooner10 they raise their head from their hole11.t. The further he progresses. put in parentheses by Sk . Hq . Hq .t .t. Sk . : Sk .h . and practice of delicate manner which teaches man in inkasar3. hiding themselves from the shunting animals9 . This art teaches to take precautions before every activity in speech or in action18. Hq . : "so" added . Sr .st . : "than" added . changed "enemy who thirsts" into "enemies who thirst" 14 . Understanding this mystery of human nature.Sk . to live there. Hq . although "hole" was said 12 .sh . : " Enkessar" instead of "I . Sk . that not only man but even God is displeased by self-assertion . I.)Gd .t.2 9. but in "Hq . : "hunting animals" 10 . : "mistakes". put the plural "s" in parentheses 19 .st .. : "do" to be omitted 11 . : "do". Hq .h .st ." . in "Hq . Sr .

t . Hq . Hq . Hq . which is greater than so-called goodness . proud of his goodness. : "a" omitted . Gd . Gd .t. but it is pleasing to God. changed back by Sk . : "Yogi " 28 . in order to follow the sequence of the preceding words "action" and "word" .. Sr. Sk .st.Sk .. Who is a perfect Judge and a31 Forgiver. : "the" to be omitted . A good person.st." The Sufi gives more importance to this subject than a Yogi.t. Hq . : a small space after "delicacy" where "Sk .st . full of remorse for his faults. glory and greatness belong. : "a Forgiver" 32. saying. : Sr.st .st . and beyond his word or action God is aware of man's attitude. man takes35 no offering which is worth anything except one thing.h .st . : Sr. Selflessness is not only pleasing to man. : re-ordered by Sk ." Sk .h . : "words or actions". : "his pebbles into jewels" instead of "jewels of his pebbles" 30 .Sk . : "to" added . : "to leave 'the' in. Sr . Hq . the way of the Sufi is the development of humanity in nature . Sk .st.e . : "turn" changed into "make" .st . Gd .h .t. put the plural "s" on the end of both words in parenthese s 31 . but in "Hq . But according to the prophetic point of view. he has mastered the same art which Christ promised to the fishermen. : Sr . Sk . 26 .h . however. : "can make" instead of "takes" .Sh . Gd . as it was said" 27 . may turn28 29jewels of his pebbles29 .t . One must be able to see the lights and shades produced by every action and word one 25says or does25 . : "the" omitted . : Sr . several instances where Pir-o-Murshid does not follow such a sequence. "Come hither.t .st. in ink to read "does or says".. Nothing is hidden before God. Gd . : "man's" to be omitted 34 . but also a duty to God of considering what is pleasant to God and what is unpleasant .st. Gd . Sk . Hq. Sk . : "man's". : "takes " 36 .Sk.h . (Gd . : here follows a space of four lines... : "or" instead of "and". Hq . Sr . Therefore man has not only the task of considering the pleasure or displeasure of his fellowman. Hq . There are. : "can make". to "takes'. and upon Whose pleasure and32 displeasure depends the happiness or unhappiness of33 life . : "can take" instead of "takes'. To Him 34Whom all the beauty and riches. in "Hq . Hq .330 wants a great delicacy24 of natural sense . : "man's" to be added . : "a" to be omitted . for the way of the Yogis27 is asceticism. Hq .t . as in the present case . : the following passage not separated from the lecture by a space . Hq . : "or" . the only way of pleasing God is I. There is not one moment in life when God is unaware of man's word or action. : the lecture goes on after an open space . : "man's" added . : Sr .h .. Sr .t .h)Gd . Hq ..h .". Hq .. And once a person has mastered this art.Sk . and that is selflessness 6 3 24 . Hq . Hq . : "make" 29 .t . which very often man hides in his 30word or action ." has "of" 25 . Sr . turns his pearls into pebbles . Hq . : "words or actions" . but put in parentheses by Sk .sh . Hq . Sk . Gd . however.23. changed back by Sk . Hq . Sk . into "and" . : "to" 35 . : "and " 33.t . I will make you the26 fishers of men .. Hq .t. indicated that the sentences taken down by her after the open space belong to this lecture .Sk . : "or". Hq . Gd .h . A bad person.st . : "can take".

h ..h . Hq . Sr . Sk . Sr . his head is knocked against the frame of the door .t . : "in moving about and" not to be adde d 40 . : "that" 39 .t. Gd .h . Gd . Hq . 42Verily.Sk .. : "the" instead of "each". Hq .t . : "The" omitted . : "each frame of" omitted .Sk . : "that" added . is to bend. Gd . 37 . but put in parentheses by Sk . all that leads to happiness is 43 good.st . : afterwards Sk . 40each frame of every door is smaller than his41 size. Hq . afterwards added by Sk . Hq . Gd . . And the only thing that can save him from knocking his head against the doors. : "each frame of" replaced with "and" . : "the" instead of "each"." This sentence was inserted in the chapter "Suras" of the Gavan . changed back by Sk . : "one's" instead of "his" 42 . : "if" mistyped for "is" . Hq .33 1 The37 life may be pictured as a building in which there are several doors 38 one has to go through39 .st. 43 . Hq .st. an d as man's natural inclination is to rise straight. at every attempt he makes to rise. : "that" omitted 38 . : "in moving about and" added.t . : Sr. Gd . : "leave it unchanged" 41 .st. : added ` urah . It is this logical lesson which the wise turn into a good manner .st. to "each" . : added "in moving about and" .h .h . Hq .t . added "in moving about and" . "the frame of" : Hq . Hq .

o . Idealism being the design of Indian musical construction. o . = a typescript made from "o .t . Desi ragas are those that are taken from the folklore of certain parts of the country . Besides this there are two sects of ragas : Desi and Marga . : " . : " Bhanras. The like of this is to be found in the Gregorian method. and the one who is acquainted with the whole family of ragas is considered to know Indian music. Notes : For the rendering of the Indian musical terms. BM !]is or ra inis. Ibid .. Sk . All documents:"These" refers to the twelve ragas in the North of India . Hd .t . : "of each ra a" adde d 7 .tp . meaning "sons of the ragas and ra finis"..tp . thirty six ragnis5. and which is originated from the music of India . It" instead of ". 1 . 11th July 1922 In Indian music the octave constitutes seven notes. = a handwritten copy made by Lakme van Hogendorp from her own longhand reporting . which3 is called a Saptak." by Sakina or under her supervision . Hd . Sk . "Composition is an art . six putras6 of each raga and as many daughters-in-law7 .tp . These4 are called Thatas . : "The seventy two ragas in Southern India are called 'Murchana s 5. Sk .tp . Suresnes. daughters in law" instead of "daughters-in-law" . the ragas are imagined as: six ragas. In the South of India there are seventy two ragas as principal themes . meaning "wives of the ragas" 6. xv) . Marga ragas are those which are made by the mixtures of different ragas . A handwritten copy of the text taken down by her in longhand is presented here. In the north of India there are twelve ragas as the principal themes. = an old ty pewri tten copy made from "Lm . o .t. but in one Saptak all different ragas may be sung . which is known in the West.t." . : "4th Lesson" added above the lecture 3. That makes a family of ragas. . The Sanskrit word for daughter-in-law is "bharva"." 2. Sk .332 Dictated by Pir-o-Murshid Inayat Khan to Lakmb van Hogendorp' during the Summer School in Suresnes. this being the oldest version available in the archives. O . Putras.. The scales or ragas are not made upon every note. see Preface p . See note 1 with the lecture of 7th July 1922. Documents : Lm . . xxiii .t . which " 4. stands for Hidayat Inayat Khan (see Preface p .

)Gd . giving grace to one's word and manner. It was meant by Murshid to become included in the Gatha series 'Saluk'. = a copy in Sherifa Goodenough's hwr . Gathekes).tp .c . was left out . Summer 19221 . Moral Cultur e Selflessness Inkasa r Selflessness does not only beautify one's personality. nr . Notes: 1 . (e .e . Although at some time there seems to have been the intention to insert this lecture in one of the Headquarters' series (Gathas." .c. showing a few minor differences as compared to "Sk . already made some alterations . this did not happen . for making corr . Then she used this same document for editing. These corr . A separate annotation by Sk .Sk ..)Gd . Hq . preparation by Gd .sh .)Gd .t . : "July 12th" added after "Summer 1922 " 2 .r . Selflessness". To this Sirdar van Tuyll added the annotation : "This Enkessar is not the same as Gatha Saluk III.p . = a hwr . as also happened with some other lectures. (e . Selflessness" as a sub-title . thereby indicating that this lecture was not included in one of the Headquarters' series (Gathas.)Gd . Gd . = a neat copy on long yellowish paper.tp .sh . Sk . who wrote in the upper right corner : "reported by Sakina with corrections by Murshida Goodenough" . = Sakina Furnee's shorthand reportin g Gd . Sr .sh .h . e . but as these series already consisted of the established 30 parts.h . which has been indicated in the notes under "(Gd . It was used by Gd .t . " Enkissar . e .sh . " Sk . In writing down the dictated text Gd . = an early typewritten copy of "Sk . have been indicated in the notes under "(e . 10. taken down from dictation to her by Sk . of "Sk." transcription. Sk . "Moral Culture" omitted . : "Enkessar" as a title . followed by the number "(173)". : " July 12th." . = an errata list on which Sirdar van Tuyll and Sakina in later years exchanged comments on revisions made in the text . replaced " Inkasar " with " Enkessar"." . Gathekas) .t . reads : "to write above the lecture Enkessar : "This is not the Gatha Saluk III. for a Gatheka with some slight changes from the original . which were written in by Sk . Suresnes.sh . found with this lecture. Hq . : "Moral Culture" added under it . this lecture.K .333 Sakina's shorthand reporting transcribed by the compiler .e . 10" ..t. U . : "Gatheka" added above "Enkessar .t . 1922" instead of "Summer 1922 . typewritten by Sk .e .p . in later years from her own sh . but it also gives a dignity and a power with a spirit of independence." . : afterwards Sk . : only " Enkessar " as a title . whic h Documents: Sk .e .h .

)Gd . then again added .h .)Gd . : "the" added . which often produces humiliation in one's spirit. : "no addition to be made " 10 .e . (e. : "out" omitte d 15. it is to be nothing . Gd . (e . : "and yet" put in parentheses and 'Who can be" written above . : "wealth" replaced by "riches". There are many intexieating6 ideas that7 intoxicate man . and it is within one's reach to become good.Sk . : "the" adde d 5 .h .h . even if a person were to be called the king of the world. he shows in his word and action a nobility which 5 nothing ewthly no earthly power or wealth5 can give . It is a might and it is a pride that no rank of the world can give . taking away the intoxication.e : "out" put in parentheses. Independence and indifference. : "become" . "very" added 16 . Hq .p . : "become" instead of "be" . which enriches the soul . It is selflessness3.p . : "and.)Gd . and "and yet" in parentheses 11 .h . yet" crossed out and "who can be" written above . whatever one may be8 .h . (Gd . : "eohieaements" . but there is no stronger wine than the wine of selflessness . (Gd . although it was not said.e. the idea of becoming nothing . : "nothing earthly power or wealth" . adde d 14. : "intoxicating" put in parentheses by Sk . and it is not an impossible achievement to be pious or spiritual . Gd . 3 . : "who can be" also put in parentheses . which turnsll 1 out of12 13human heart an empty cup.sh . Gd .p . Sk .e . Hq .h . (e . Many feelings there are which act upon the soul as wine. : "and yet" restored . which are as4 two wings which enable the soul to fly. .e . Hq .Sk . Gd .p . : "be (not become) " 9.sh . Gd . : the repetition of "who is no one" crossed out.p . Hq . . It is easy to be learned. If one is the master of the earth. (Gd . : "makes" added above "turns".h . in which the wine of immortality is poured out14. spring from the spirit of selflessness . : "selfishness" instead of "selflessness" and the comma after "intoxication" omitted 4 . (Gd . .Sk . : "out of" omitted 13. It is this state of bliss which every truth-seeking soul yearns to attain.)Gd .)Gd . Hq . : an obsolete transitive usage of the verb "to turn" .t .e . : "very" addiedl by Sk.the of Heaven .. : "be" changed into "become". Sk . then crossed out 12.h ..)Gd