EASY

BEADING

SERIES

A

SUFI MESSAGE LIBERTY

OF SPIRITUAL

BY
HAZRAT INAYATKHAN

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ISBN 9781605066837

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His universal message of Divine Uni . He initially came to the est as a representative of several traditions of classical I dian music. 1882 . About the Author Hazrat Inayat Khan (188 .February 5.focused on the themes of "love. Khan's life mission was soon reveal d to be the introduction and transmission of Sufi thought and practice to the West. Harmony and B auty" and evinced his distinctive and effective ability to trans it the highest spiritual truths of Sufism to Western audiences of his day.1927) "Hazrat Inayat Khan (Ju 5." (Quote from wikipedia.org) 10 2010 Forgotten Books www.Tawhid . However. 1927) was the founder of Universal Suf sm and the Sufi Order International.org .forgottenbooks.HIGH-QUALITY SAMPLE PAGE PUBLI HER'S PREFACE About the Book A Sufi Message of Spritu I Liberty by Pir-o-Murshid Inayat Khan. having received the title Tansen from the Niza of Hyderabad.

org .forgottenbooks.HIGH-QUALITY viII SAMPLE PAGE ""t 10 2010 Forgotten Books I www.

HIGH-QUALITY SAMPLE PAGE CONTEN S PUBLISHER'S PREFACE GOD NATURE THE PERSONAL BEING DUALASPECT WORSHIP TRUTH THE SUFIS SELF-KNOWLEDGE LOVE PERFECTION PROPHETS SUFISM SUFI TRAINING MANIFESTATION INTERESTAND INDIFFERENCE SPIRIT AND MATTER THE HEART AND SOUL INTELLECT AND WISDOM DREAMS AND INSPIRATIONS LAW OF ACTION MUSICAMONG SUFIS ECSTASY CONCENTRATION MALE AND FEMALE ASPECTS OF G D Vll 1 3 4 6 7 8 10 11 13 15 17 19 23 25 29 30 31 32 33 36 38 40 41 42 10 2010 Forgotten Books I www.forgottenbooks.org .

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For how each day the sun shines and serves.org . Should we not appreciate the liberality of be rt B re he he 10 2010 Forgotten Books www. You may be a believer or an unbeliever in he supreme Being. and the alternation of day and ni ht provides the opportunity for work and rest. cst. For thee they always food prepare. the rain grows c rn. All praise from thee Allah deserves. 'Every leaf of tree. and flowers.' The sun. All work harmoniously. 'Earth. and stars give light.forgottenbooks. Alia h IS pra ise displays. His mercy and grace f ow th rough all His powers. without distin ction of friend or foe. you will find its mechanism to the original model of the artificial mechan ism of the world. or nation. fruits. creed. and food. moon. the timely change of seasons promotes health and cheerfulness.HIGH-QUALITY A Sufi Mess~eOf Spiritual Uberty SAMPLE PAGE GOD ELOVED ones of God. how perfectly they are adapte shape and mechanism to the purpose which they must se How liberally the needs of life. supplied. Only the pious mind can heartheir sacred lays.' If you study your own body. and science fail if compared with that of His nature. Thou shouldst not eat unthankfully. air. The eyes. fire and air. water. but He cares not. you may belong to any race. even milk is prepared in the mother's breast for unborn infant. water. and all other organs. still you are all impartially beloved by God.

and the giving of thanks to whom involves an in rease of benefits.HIGH-QUALITY 2 SAMPLE PAGE ForgottenBooks. two blessings are contained. As is said in the Qur'an. gratitude. ther fore. and made you Ashra f al. knowledge. reve ence. In every breath. faithfulness. He has fashioned an molded you after His own image. the attributes of humanity: kindness. and for every blessing a sepa ate thanksgiving is due' (Sa'd~.org .forgottenbooks. justice. Every breath which is inhaled prolongs life. and thank im each moment with all humility and gratitude? 'Praise b to Allah. having given you command over all other beings of both world. piety. and wisdom. bravery. the highest of all beings and the pride of the universe.org Creator. love. 'Do you not see that Allah has subje ed all things on earth to you?' And at the same time He has g ven you. 10 2010 Forgotten Books www. and when exhaled it quickens the frame. by His grace. the worship of whom is the means of drawing cI ser to Him. sympathy. This is a open proof of your being the real object of creation and the m st beloved of God. patience. modesty.akhlua t.

water. working by their 0 n force. and logically one cause may pr duce many effects. every cause has its effect.' T 10 2010 Forgotten Books www. or first cause. 'While intellectual minds are see ing second causes. to produce it.forgottenbooks. and the effect again become a cause for the reaction. the wise man only perceives the first caus . thus nature works unaided. the precedent cau e.HIGH-QUALITY A Sufi Mess~eO Spiritual Uberty SAMPLE PAGE NATURE HE arg ment has been raised that all manifestation is due to he interaction of natural elements. earth. that every cause must have some preceding cau e. Air. producing new reactions. being second causes.org . is hidden. which makes them act and pause. which effects again become second cause. The answer is.

'He who k ws himself knows Allah' (Sayings of Mo- 10 2010 Forgotten Books www.org . upon what grounds do we consider the a personal God. singular not plural.org RANTING t original ca cause to answer is that na and each of them these personalitie to that One all oth in a limited form. ears. that variety covers s are manifested by their opposites.HIGH-QUALITY 4 SAMPLE PAGE ForgottenBooks. and re lizes the personality of God by sacrificing his own. Just as. God's light has no ge of creation whereby it may be manifested in Rumi). He is the possess the Absolute. In relation r personalities are merely an illusion. It may be said that the personality of prehensible.forgottenbooks. since his actions exhibit him as a whereas God's personality has no clear s own. 'Hidden thi God has no oppo opposite in the ra to view' (Jelal-ud- G I at we see nature. nation or a community is the sum of many s nature manifested in numerous names and d nature. and is possessed of different person. personalities. as its peculiar attributes. but as ite He remains hidden. The sum total of all is One. so the sum total of all personalities is r of all the visible and invisible attributes of as different names in different languages for of man. and also admitting its e. limb qualities yet is one called God. The wise man by udying nature enters into the unity through its variety. and the understanding a man is quite co single individual. the only real personality. just as the s within himself the different parts of his eyes. arms. The answer is. Just forms is still call individual combin body. meriting worship? The ure itself consists of different personalities. identification of i unity.

man is dependent upon Him and is His most obedient s rvant. According to the first view.org . 'If you say God is one. if you say He is two. Although the possessor and the possessed are considered 0 be two separate identities. worthy of all praise and worship. the Trinity. God is the most high. in reality they are one.' 10 2010 Forgotten Books www. God is the allmerciful an all-good Master of the Day of Judgement. which forms three aspects.forgottenbooks. and 'myself' is the possessed. as there existed none but the possessor. morality. God's relat on to nature may be understood by analysing the idea expre sed in the words. 'The universe is the manifestation of Allah. because it is the nature of the world. 'I myself'. According to the second view.. that is also true. The third is the philosophic view that God is the beginn ng and end of all. is the possessed. by involution. The posses or realizes the possessed through the med ium of his own consci usness. 'Selfknowledge s the real wisdom' (Vedanta). thereby distinguish d as Allah. that is true too. and if you say He is three. having Himself no beginning nor end. In this phrase 'I' is the possessor. The posses ed could not have been created from anything other than the p ssessor's own self. of the one Be ng. This affirmation means the one individual. 0 also God. the unmanifested. variety he state of various names and forms .' God is re arded from three points of view: personality. which has its source hidden wit in itself. at the same time it identifies the dual aspect of the One. a d reality.HIGH-QUALITY A Sufi Mess eOf Spiritual Uberty SAMPLE PAGE hammed). The German philosopher Hegel says. the manifestation. were from His own unity He created. As a S fi mystic has said. and nature. is the possessor. The Kingdom of God is within you' (Bible). it is true. while all evil is from Satan.

. ~ _ F proj@Cting the negati itive has n • d from ttl H I'I\aI n ignora n ~ p~f"j 5 in c m Sifat. I..... and Sit t inde ndent o be (I- 201 F~~ B-o-ob .

~arv for re ali Ion. less we sme I it no re us dishes S tisfy ou r h u n_g@r. IN hid'! r.. the d-Oln . . r the d ight ou r se W5i Ion. ..ed. th~ lo~ only 'It!!:. r ca n th t p lete joy t1d ~a ce: we mu aetually t state of ali:zati on w htch gi s ete rna and wors nip of na u re's be a alII in all. Wr rtain U'S u less it is play. nece-s. the lover a dea thing' (j Ia may a sk: .WORSHIP hy 'We sh ould wor's e thee reti I knowledge of H· ffi cie nt Fo the h ighest realiz: cal know!@: g@ of a 5U bject ca n .

. '.[lchin~ e is one and eeo.1'Y\D So rna ny hit S• . Trutn in i n is in iI.a son a d logic. n ot er than H andold....iI nd 5:0 mil n b@Ii@f!i. and tne q. good low. i se man beliefs i al iaes that t ne enta I basis 0 truth has red by n the sa ints... have crest d Such dtsse l'II'Ji n e I'll rna of t ne orld (I nd ha b~. RUT rent nation d te.. *:-. i on:! e r to njd eveloped to baa r it in snake h u nrove d r aban do n . dlffe nees add hole un realil:iilt nd Irtinct Ion s f n 0 ne. s fade a ay.~- .

are m de under varying straa m b LIt Ia lis in rna ny are the revelation s of the c n camp t1 en d the Id ea of ttle on truth Com men ttl is k:I ot vari@tyr that ety of a $pi ritu al I (II 2010 F~~ I I ~ 'INW'rN. I r~~jJ(I~-II'i- .

.. dogmatism.iI n h i5:t have Ii'Ved In d Iffe parts of the worl into different fa iths nd pat"iz:ed wit" each eth r. eg fu na leisrn. th he mu!tit uee. 'INW'rN.10 '- . supe ition.}. (IS well :5 free from limit(ltion ~ Sufis b~lieve in t hat a II creation ~s the man He fl r have ~ n SLlfis at al pe dod'S of h u I"Il.. nora nee._ ~. t rstand i ng. Yet wit::h he ir of sp~ ritua I mysterie-i.SUFIS rei S uti ~~de riv fro m SaID meaning pu of . and have pu rs e t to the" ig hen bliss. ~~jJ(I~_II'i- .

or of b~d. whet her 0 n wi I I lYe hen= to hart. t heoretica Ily i31S practica 11y:t one~elf.g ht or to k"ow tf1 !!:. b J able: of !i@If~ n know that 0 al he i. and sesses: wnethe r 0. I hee the re exists non .. ta il. natu 5. LEDGE 11 a r1 the Eterna l one Know yse If. I I I I ~[llt~tI'UI(l~_II'iI .t. a nd so forth.1 n be ing is inherent c eself mean'S not on or short. or to know tk (I- I (110 I ~~ ~ 'INW'rN. from whe ICe nd for what ea rth. ties of God I-s. th rough light wi dam. of what one I posed.

elves m the th the hea nl journey..ilti n. nd on Icw!!st t Being.u ..jJ stages b@tween n. k owi"g and realjz i high@it oint of @xi @nc@.. rfect rea I zation can only tU! passing ifest.. ::" '.. 02(1 OF~~ I III .. .

Qur'a All th Since \/13' ale e' (Abul A ). 'INW'rN.grsa est prl nc pie of h' (G d is. r~~jJ(I~-II'i- . low lover.

14 . eawn Iy journey: his whol!!: ind iv i b hss where ev Ve Sa Lo heals.. ~~jJ(I~_II'i- .*:-. . ~- n Ive rse 0 the ~Ingle bej I eve n to cd (BoJzarj. rough it h to 'INW'rN....

'Salvation· in n 'Mukhti' in Hinduism. bl ind In life I .. re or . called Baqa by SI.haII a lse j devotion. th rows .1g@s ght It to the world. R~ mi love of God. an d all oil nCH! nt proph sand S. ls the d~ring t he jo urnev.a n 's jo urney towards .t1 I to t ha end .etlan. 'Nil"'llan a' j n e ud d h ism. hroLIB h wh Id'I each mest t 'S.in the 'SiU n wh iIe c:arryin ...gnest e.aw sha d@ of oil tree: Such is t h con d ition of who spends hI.. Th. life blln Iy under the an d gathe rs t he load of h s ellil iJcttons.. 'He who I. . same r n m. lover of rna nor t ne wh ich is 10 r t ru IoYe rs.at th e devotee s pu rifted from a II infirm· ies and there n of th e Be loved. h Iv longi"CS ereating a nell h rough wt1 idl h the d !!:sljn.!ISj is. wh lch int~jc. Wit:h u 'a n says.afte r a nd ~ nd of a II beln.' nlv wi ne.1tion of his ou rn@v..s PERFECTION .is the hi. iou-sly or u ncon'i<:lou'itv.ii!he r r he is ta ken before the King of love.. wh ir.. teo rmed a . wt1 e n fati8uedi.s.

. h is thought c reate h. *:-. 'We t nine eyes... is He who multi I ed you on the body.. of ths [c urnev.3 me goa . 'De (Saying~ of MohO! m Th@ thi rd i5...eff from a II e Godr insp ired wit" and fu.l 02(110F~~ . '. th@ W. '11. unti s tur '5 niSi be gatnered. n n wit hin h lmse na I goal.s cwn hea me rged into the e only by tha Ie eemf rts. an d ttl s ig nt today is n@ of thasa t must jo urney alo t hey arrive at one th ~ 5-.Ui .iI The disciple di~ hi ms.E!:lings.~- .

U1 d form .a nd may be lsdern. in forms period-s. . J st as one's own su -eenseieusness WOU Id n i nten ded to t ord I g to its me C(O ing to his u Ia nd at different WiI'i in th e wo rid gradu ally ta I eVCII~ton. lns pir tion.B CI n eanh to r the an m is. d im@ of God 'I§.. et as ma"y ind illid uats. I te Ilect is the onscicusness reflected of I'll es i. and to l dersta nd ing.»r or the dine lsdom. They are the sight. cla irr a'Sth eir in bor attribute.1ee p of ora nee. c ph e s a" d Siage"S. intu ition.. s.. in different s.. Th ls i$ wny 02(110F~~ .lIett lone to belie In the po ~I bllky of ion. appe ri n. wisdom i s to" scieu s- al nature of things as . Wisdom ha s be ~n 5~ and in these rare rely wise. pu r conscio U'5l'1@'.

.l' .~- '5.. *:-..... '.ap them 02(110F~~ . have no p !!judII a'S y look od.

pietV. By th Is means th e w itho t great effo rts.dom. br nights ryj . h tie O· lIy 02(110F~~~ . I ikewi".Jfi".€" r d... nave won all d. This. S4. m a bre z.=yd-e Baghd a th e ead in advandng SUfi". Kt1 aga nip F ird a her ..· t hese u tv ron nectsd as lin ks in a is e. ok place in Pe I ft of S ~m to as a Pe ~n phi 0 . Sa 'd i. Charity..pl u ality I hea n. piety.. spi rftu ality of S fl a d'Vanceme nt. J un .ticorder ca ned the Sa gu rated by th e Prophet i and Siddiq.. and'S fism ~me to be Ili!~rde a I haza Ii.l{perie need by wort he @lettrk c urre nt J\J ns n lIB them.0 in' th e rid at Oma r Kt1 ayy ve ry u bsta n i In p eric s.gr-eat Sufi poets.farid-u . The IiYI!'50 th e Ir wl.m C'OC~I in Ar bla duri ~ the penod of ba' in..SUFISM h ad rece~loJedsp Irltua Itra and leaders. orde r wa s carried n by wer-e ea lied pjr·o·Murs _ • Sh..e ere . Tn-e epen ness of the way for them to the j nte rfere nee they ys.

.. ~- on of Sufism by tl'1eir • " Sa'adi's rks (Guli:s tne Divan Ma' Hafiz: e:w: :stJavi ~ sly al ized by in N qshband. in llosophv of Lli of man nables him natural pOWE'rin din he West" nseeus- .. wa we II uit@d for nt a nd mod rn record rag eat many be fou nd The tombs of Sha rtf· ·Oin 8an de h r@ve nca and any ~Iim. d c:.*:-.t@d to phi 10 ophv..20 .

eve. s ch . fro m a king to a 1.. th@rf!by (I- 2010 F~~ ~ 'INW'rN. r~~jJ(I~-II'i- .d re '5- r ses rea lized and ".ufism ches of mvst lcism. bot Ity. re ches t:tJ ~ h ig pie of aII bellefs a nd ing and re Ii ver becomes prej ud Sufi dlCcomp li'5h@'5..'50 phars co su btl er printiples i Ilcw@d bv rnatartal ttl ~ . grade of Baq a d rive. cia iNOV.e powers i t ua I ity Itself is on Iv a t1i attorn plishme"t (If no .T it p rmre the to uk' ate the is i object of initi ation i t hea rt hough re rUJnciatio n a ay be pure ene g to sow me seec li:ze ne t1ighest t t1 a nd wisdom. for all bain . e la Ira die at wt1 ich a Sufi pa ily any of the ab a II lhe-.a nee.3 ts. h And amo"g the live of t the most d ivin!! . ies. S..1 am 0r from a nv ay rigt1t1V be called uti re rna ins in t e t nought of truth A a II th ings and.t ua Ily. at ation whict-.

n r 5 it possible to . j n.a power c n be obtained seifrea iz: tic n.a posses . perfectpOWE!! rs.c la. a"d kings their desert. ! ism th ret of this b Iss. the usen ds h. Seff~ Ii ation is t he nigh e all~ rt: j possible to aequj arts. a nd s to the Sufi in aII ugh hi r tham. 02(110F~~ I I I . j rfecti on is.ns.U -. or mou nti1 in '51:n!SS.

a dv realizat I n may com the may no be VOlle hsa d d uri of Mon mmed one finds: merq0 Allah who ever H 02(110F~~~ II I 'INW'rN. he m ursh i .Llring time f the.-al tra i ni ng est ad words. as sulta ble remedy for c. e d1 e n ree€' appo i d c" iU1 nel. a cu Uamy quicken d to app The mu h id at first th!!: cou It perm se Ives. self- There is no common course th e spe. I I I ~~jJ(I~_II'iII .m ursh id n~ve-r pr@s It r..

~ ...::" '..24 . s ucees : 'Wnoew wal mi!!!rcy w lks 02(110F~~~ I I I ...

lfe~ed Hi

rcu h seven Hi5 desire of

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I

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ta - m inera I ki ngdo m
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urn din kingdom

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the Ideal ma n

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dt!V!!lop rna t th rough fiv.E!: 8 rade 1. Nasut materia I pia ne r1l@ntal pi din!! astra I pia ne

God Y the erfecti n by

piritu.a I pia ne S. Hahut
Each grade of d@"ll@lopm!!nt prE .and perte him in five different 1, Adam he ordinary man

2. insan -

he wise man

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he Ilowlng k, a diagram iUuo;tr.a ng t he pi ruj evolution and irwolutionl:

ri!!!n CI!i p@ io ns.a ri ng a s h ings Vi b ranens a f el@ ent5: 1. 02(110F~~~ .. Nur fire 4. rna nkin Sens!!!s n five 'S ~s: 8as:ar3t Samat Nagnat Lazzat of '3i8ht t e eyes of smell t e nose tongue Th rough these SE!'DSE!'!i .»~ .a n diffl!!!r@ nt physica I the Ru ~t:@. recei es the h hest elCp i by t e favor the rnursh d. .18 <.i3I se e leme ts.a man We iste ce th e R.i3 pe... d blis tion. r the attai of t ~ m anta I an en ees I ife. he i deed kne rts.and whe of a II phases en it will have tha is the only obj@ct 0 '5.aak @. t::h. the SOLiI.Aab S.

ha glorified 02(110F~~ II .utt~ T e dual spect of b auty.

an he I~ aster of "8 of his traini 5 0201 I F~~ I II .a I lif e nc.iO ...a ble. *:-... '..a n spiritual 1bee me the am e to him. t@r l. it.~- . b t an!!r I'I\iI sp iritu. I point of vi For a Sufi the begi"n des r. A ROM he sete ntlfic d iffe nt from e a sopn.

the se 3.ath astral v of nd smce t r!!: is no j ossib d evotio SCI the w.e it as the lop I'Il@ t easiest n d most deal 2(1 OF~~ I I • . lawn . 'Arsh - th@ ex hatio 2.I 1.". Kala BI"e'.out: Sah ~b-. Kursi .the fc 4.

a I' I 210 II I ~~ II I .!ill .. or p. '.~- . *:-... e" sb t n~light wisdo the inte r al workl..ritu.. IN M '5wimmi ~ight wh ... greate piety.

a dre:ll m. the drea .a..I nd r wh re al lch th ey ta d witn in one y place. 'SO men i n_cs of coming s clea rly. aq~hl - In whl h the real he re presentat i n 'II1II1'1 icl'1 only Dre ms give. a d may a1'50 Th!! righteous p rsnn 'S@@'i m lratiens s There are five k REA MS an din wo rid. w" it: h tne actions t" ough 3. The drea m se ing o the at midnllg r. a n_cel"'S oil d assu roilnee n to be co nsclc u of d rea ms a d the Ir egree of dewlop nt attained ct soon er o rate r r .a tOO Dre ms have th eir iI. han h~ un ' h- nes of drea nd aya Ii .an in . Tne p a c the h er revealed fre ently h ro gh i.i" ucad in si@@p.'50 .a nd the rea m of of the el with in six mon h'50..tion teo ar present • . 2.

tn j the in r IIgIlt purer th heart i kin ds of nspirat- et 4. el het flow in he divi 02(1 F[)ft~~ .-.At ne sam ti tl'le of ed u pen ~p rltLia I p on . fl seen afte r.

rdl g t t e will of A loa • the only Knower of 02(110F~~ I I I . yet the gift ant.nd to so me it a ppea rs tha developm ant in i 5Pjration. as t haying of Mcham m !!d at ion ar e closed as e a'Sd iscios:ed at timeos.

._ ..g.!lEi '. e. nt !!:n!d od I~ a I'S an d n. often mignt. might I. which :pre-a over the d h ich you SilV in law of actio n: d ba d. nd th at actio n btless aI~O. good or bad rl t tuO'U8 heut mil n is. beca use he se er: to the • even the bad eoep 'Silence in st essenti I rule is not to ot nave do e to YOU. is a 'iin. th 51: rong@r and ns. h es. but h nd good done. 0210 ~~~ . That kindn ess. but on e ho doe-s good o respo n'li il ity 10 r bts si ns Iiable to' PUrl ish ment or . _ ON s as defln ite in lts resu Its In as in t he p nysica I world.

arfi 02(110F~~~ I II I I .

.. they al music is. el i m sic heard in vi'iic g (emotion all ational) as become the pra ctices. (I- 2(1 0 ~~ ~ 'INW'rN"r~~jJ(I~-II'i- . "_ MUSIC SUFIS soul by levates th e ing unseen can break he Iv the uste itsetf diam are u-sed make the at t he S4.Jfi of vi brat Ion'S the top to usee..

Khwaj his Chishtia a mus rna. (I- 2010 F~~ I ~ 'INW'rN. I I I r~~jJ(I~-II'iI .T reetes harmony j T of Ind ia.

40 . ~ th slg d eve-Io p nt."8 for II ins @ of @t hich tv' It l\Ia advan blissful h il@ li5te!D i gemotions repe nta nee.~ It is e pecka among t h C St1t~5. E CSTASV Is a II Wajad Sufr.~- .. IJ"f1I [llt-e:tllu[ (I ~ [T _II 'i- . 2(110F~~ [ [[ 'INW'rN. etc..*:-..a d a lse th CI pe n. T s bl is'S... '..

ar. .. k.. na ~fi-R. is much gfeate tl1 an the al "ecessity 10 power of acti the fulfi lime nt of t h . Every be i. Thj. the ve mate rial ex istence w' e r leading from the 10 of d e\l'e lopmen .a su t a n n ihi lation i the "" ini I(ltion i" the (I bst gra ees. the h lghest bi~Alla 11. Good . the great r the ce ntratio n is t cause of failu re In .ly or Uncense iously i" the I a re ali k~ the res e strong~r the once ntratio n. f r materjal a s well (IS 'So ration is.a nevi of God. hed bv the rl!g h ree grades of astes I pia ne. light of God.a na ·fi·Allah. mast @ sent iii I. f a d F.an nll1il ion in the etern al con II who t ravel by th is path I stud led.. life.. the id inc.". la r p racti ~ of 00 nee develop ment: F an a -fl-S a Ikh.a II d the ott..g io -s.but wi II.. 41 CONCEN ATiON un lverse In a II Its..I Uberty \. Its science is to be rna m ursh id. the to red . activity has been e ated e ccnceotratic upied CO"$t tion.

~ ::" rbc-it"""'""""'d.'- . is t e bette r the nforce-d I to ttl 2(110F~~ I I I ..

0 01 nifestat ion. man.etted by renee.a bty g other. hys leaI and i e protect Ion i\ffl5i he r freed woman mOlY ncompar. as (I.2010 F[)ft~ . chmatic d races. an has mere fr~ rid because he .

t ere re the rnethe r I more res nsIble for it"-'.~ ::" e un ity tha mast bala need if it 5 nioLls.mer s a d if she ha-s kne ledg st1 can tra in the ul more attribut .'- . LoloJe and m create ha me V rnan a!'lld wom an: b t thes b in. ha me y its moth~r th an f m s r.g absent..

in n truar H s obje ct of ma n ifestat i n. TI1-e a eien 02(110F~~ I III . people of a on'tj between them.~. future a ccordi g to _"""'-&UIo!! perso ns is mo rage mankind. 45 n t afore its bi r1h by ti'le pow e ch ild Is. with a worsh iph. s of aderat ion.d jon an' ude the by express lon.

.

The Rubawat TheSe z TheAldle Read OF 0 (I- III OF~~ I I I .