Reminders Hidayat Inayat-Khan. inspired by the life and teachings. Hazrat Inayat Khan R E M I N D E R S. inspired. by the. life and teachings

Transcription

1 Reminders Hidayat Inayat-Khan inspired by the life and teachings of Hazrat Inayat Khan R E M I N D E R S inspired by the life and teachings of Hazrat Inayat Khan

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3 Reminders inspired by the life and teachings of Hazrat Inayat Khan Hidayat Inayat-Khan

4 Colophon A Sunray Edition Digital Edition Published April 2015 Editors: Nuria Stephanie Sabato, Hamida Verlinden and Herma Ardesch Cover Design and Layout: Herma Ardesch, Sunray art & design Amsterdam, The Netherlands - sunray@hermaardesch.nl 2013 Hidayat Inayat-Khan International Headquarters of the Sufi Movement The Hague, The Netherlands - sufihq@xs4all.nl All rights reserved ISBN paperback ISBN e-book This digital edition is disclosed by the author for free. A paperback version can be ordered at the International Headquarters of the Sufi Movement or at the publisher. The adresses are stated above.

5 Table of Contents Preface 9 Part I Commentaries on the Teachings 11 Part II Reflections 19 Summer School 21 The Universal Worship 22 The Prayer called Saum 23 The Emblem of the Sufi Movement 23 Wisdom 24 Spiritual Healing 25 Spirituality 26 The Art of Personality 28 The Mysticism of Sound 33 Happiness 36 The Mind World 38 Concentration 39 Contemplation 42 Meditation 43 Will-Power, Human and divine 43 Destiny and Free Will 45 Pranayama, the Science of Breath 46 The Five Elements and the Polarity of Breath 48 The All-Pervading Energy 50 Crystallization of the All-Pervading Energy 52 Seeking on the Path 54

6 Part III Levels of Consciousness 57 Levels of Consciousness, Seen from the Perspectives of Hindu Metaphysics 59 Part IV The Gentle Singing Zikar of Hazrat Inayat Khan 65 The Gentle Singing Zikar 67 Collective Interview (1925) 68 The Gentle Singing Zikar Meditation 69 A Gentle Singing Zikar Performance Guide 75 Sheet Music to the Gentle Singing Zikar 78 Part V The Chromatic Zikar 81 The Chromatic Zikar Practice 83 Instructions Related to the Five Elements Meditations 84 Part VI Contemplations 87 Part VII The Untold Story 135 Part VIII Historical Pictures 153 Epilogue The International Sufi Movement 165 The Message in our Time 170

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9 Preface Hidayat Inayat-Khan has gifted us with this book, which is a powerful and potent distillation of the spiritual heritage handed down from his father, Hazrat Inayat Khan, founder of the Sufi Movement in The significance of the Reminders is that it represents the living stream of Hazrat Inayat Khan s life and teachings as intimately recalled and shared by his son, who is so deeply dedicated to the conservation, restoration, maintenance, and continuation of the legacy of the Sufi Teachings of The Message of his Father. In a Collective Interview given by Hazrat Inayat Khan on September 10, only a few days prior to his fateful last journey to India, from which he never returned, he gave a talk titled: Things to Remember saying: The last thing is that you will consider your Teacher with you when you are away. Murshid goes still more with you, for the very reason that you are away. And therefore you have no reason to think that you are separated or far away from Murshid. But you must feel confident that, for the very reason that you are away, and space has divided us, that Murshid is so much nearer. For those who wish to ever realize these words of Hazrat Inayat Khan, this book is a treasure leading to the reality of the promise, that Murshid is so much nearer. For those who seek true inner peace and lasting happiness this book offers guidance in pursuit of the Path and Inner Realization so that you may drink deeply from this living stream called The Message in Our Time. Professor Nuria Stephanie Sabato October

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11 Part I Commentaries on the Teachings 11

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13 To the question, What is The Message? the answer differs in accordance with individual understandings, because each person has a different point of view, yet all drink from the same water, whether it is called a stream, a river, a lake, a sea, an ocean or the divine source itself. In the world today, The Message of Spiritual Liberty is shining at different levels of cultural and scientific researches, and although various negative things are happening, it is also obvious that creative developments are unexpectedly unfolding. The more we offer our attention to positive achievements, the more we shall discover the silent working of The Message in our time. Humanity is gradually tending towards deeper awareness, and therefore, it is each one s duty to participate in the realization of those great Ideals, which were originally destined to offer a helping hand towards the realization of truth, and are regrettably confined within different forms of worship, and clad in various garbs by those who do not see that following arbitrary dogmas cannot be the goal; the goal is further still; and if one argues over the authenticity of the path, one is misled by illusion, and one only reaches disappointment. Wisdom is an inner awakening, and because of its universal nature, it could be called the Religion of the Heart, reaching far beyond the limitations of ancient cultures known or unknown, which blossomed through the ages and subsequently crystallized within various religions. Wisdom refers to raising human understanding to a level of inner awakening, where the mind is freed from the limitations of traditional barriers, as well as from one s own preconceived ideas unconsciously built up day by day. Wisdom is a gift of human rights of thought and feeling but it is not always awakened, whereby one risks to be enslaved by the illusion of truth, when one is indoctrinated by artificial terminologies, which misinterpret the basic principles of honesty 13

14 in spirituality. The great ideal of the wise is the awakening of the heart qualities, resulting in a broader outlook, reaching far beyond concepts, faith and belief, with compassion for the tragic misunderstandings that divide the earnest followers of cultural traditions. Wisdom is only wisdom when not pretending to others about one s own wisdom, but silently offering an example of the awakening to the everlasting riddle: who, what, why, how, which, whence, whither? The world Messengers came to humanity all down the ages, with the great ideal of liberating mankind from the speculative theories about the abstract, which the followers of the followers impose upon innocent believers, perpetuating thereby the spectre of fanaticism even in this age where science has successfully catapulted factual knowledge as far as the surface of the moon and further into other universes, beyond the limitations of fairy tales, describing heaven and hell in terms which appeal to the crowds. What is the use of religion, if that path does not awaken in one the inclination toward the divine Heritage of natural nobility that is hidden in every soul. What is that nobility? It is humility, it is modesty, it is honour, it is kindness, it is graciousness, it is being willing to comprehend all, to tolerate and to forgive. It is not by working wonders that one proves one s divine Origin. If the divine Origin is seen in anything, it is in the awareness of the human heart, and in true brotherhood and sisterhood. As we march courageously onward through the darkness of human ignorance, steadfastly holding aloft the banner of Unity of Religious Ideals, we may perhaps discover that truth could be interpreted as an invitation to become living altars of all beliefs, communicating at the level of each person s understanding, while safely holding on to the only secret that there is to inner peace, to happiness and to spirituality. There is only one truth: 14

15 the nobility of the heart, which is revealed when the illusion of the I is transcended. This is the path of the wise, who recognize that all they know is just only what they imagine knowing. Spirituality is spirit, as our Master says, and spirit is the life-power motivating the materialized garb of the self, which identifies itself with its limited mental and physical status, without realizing that the All-Pervading immanence of Life is that indescribable power which is constantly manifesting behind all impulses. Spirituality cannot be analyzed because it does not necessarily correspond to physical qualities nor to psychological definitions, although spirituality does have indirectly a harmonious influence on the personality. Spirituality reveals itself as self-respect as well as respect for others. A spiritual person has a natural inclination to politeness, moral integrity and self-discipline in regard to any temptation that could be detrimental to those who depend upon one. Spirituality is a condition where the feeling heart is constantly activated, unconditionally pouring out inner emotions, which have an uplifting influence upon those who are responsive to the magnetism of a spiritually awakened soul. In reality, everyone is spiritual because life itself is spirit, but along life s path one distances oneself from that inborn spirituality. Therefore, spirituality really means rebirth, in the sense that one discovers gradually that one s effort to experience something unknown leads one in fact to that which has always been one s birth right. Spirituality can only be explained by way of the heart, not through the word, which is poor and limited to each one s understanding. The more one tries to analyze spirituality, the less one understands it. Another subject encountered on the path of inner awakening is the Alchemy of Happiness, which, as we know from fairy tales, is a magic formula, which turns base metal into gold. This mystical 15

16 illustration symbolizes so beautifully the nature of wisdom, which is based on deep consideration regarding the transformation of the grossness of one s ego into a humble attitude of respect, thereby awakening one s heart to the privilege of being the temple of the divine Presence, radiating love upon all who come one s way. Our divine Heritage can only be revealed along a very thorny path called the Art of Personality, and the journey on this path requires constant effort to forge the character into a living example of love, harmony and beauty. One can be a bringer of happiness by overlooking all that disturbs one when others are not in accord with one s own thinking, making thereby every effort to work on one s own shortcomings rather than judging others. Even in a fall there is a hidden stepping-stone by which one is able to rise above one s shortcomings, so as to harmonize with those whom one meets, and in whose company one might discover sparks of hidden guidance. There is no experience in life which is really worthless, and there is not one moment which is really wasted, providing one is wise enough to carefully assemble the elements of past memories and learn from these with the idea of accomplishing one s life s purpose, wherein one s vision of right and wrong might not always correspond to that of others. Each time that we set aside our own ego, even for a moment, we offer a little bit of our heart to the divine Presence, and in return, the light of the Spirit of Guidance becomes brighter, so that no shadow hides the eminence of the All-Pervading. Any role that one performs in the play of life soon becomes intoxicating, and under that spell one cherishes the illusion of one s identity. As soon as one discovers that nothing is really absolute, one then realizes that all is but a momentary game, whatever be one s condition, whether bright or gloomy, and that all values are only comparative, depending upon the angle from 16

17 which they are considered, and they are only true to a certain extent in comparison to unlimited truth, which is beyond all speculation. The self which one clings to, and which is only a phantom of one s true identity, is, however, the channel through which the soul is ultimately the spectator of all events, reflected as images upon a mirror, yet the images only fall upon its surface without causing any permanent alteration, leaving the mirror of the soul immaculately pure. Every effort towards the fulfillment of one s life s purpose, whether it be a material or a spiritual one, brings one step by step to the ultimate goal. This process could be seen as a humble contribution to the fulfillment of the divine Goal, since the entire creation is in a constant state of formation according to a central theme. The purpose of life is not only to rise to the greatest heights but also to dive deep into the deepest depths, whereby the self is lost, but finds itself again as a result of the widening of the consciousness, just as the seed finds the fulfillment of its purpose when reaching deep into the earth as a root and simultaneously rising above the surface as a plant spreading out in full bloom under the rays of the sun. Sufism, which means wisdom, is neither a new religion nor a cult, neither a doctrine nor a secret institution. Perhaps one could say that Sufism is the same religion of the heart that has always been, ever since wisdom was wisdom. Therefore, the term Sufi, does not only refer to ancient schools, which blossomed through ages within various Orders; the term Sufism also refers to the ideal of spiritual liberty, especially related to abstract concepts. For the wise, the diversity of names and forms that cause religious distinctions are like veils covering the phenomenon of the Spirit of Guidance indirectly manifesting at all stages of evolution. 17

18 The light of the glowing sun cannot be limited to just one ray; it shines in an infinite number of rays. In the same way, the light of truth is not only reserved for those known as being spiritual; it also shines in the hearts of all, at different grades of intensity, related to the transparency of the inner consciousness of each. 18

19 Part II Reflections 19

20 Reminders Extracts of Lectures held during Retreats at the Lake O Hara Sufi Camp in Canada in the years

21 Summer School The Message of Spiritual Liberty in our time is illustrated in various ways during the Summer School, which was originally founded by Hazrat Inayat Khan in 1922, in Suresnes, France. Among the activities experienced during the Summer School sessions, some are obviously inspired by the various World Religions The breathing practices, chosen from the complex science of breath called pranayama, as well as the chanting of sacred words called Mantram, are both specific practices done with great discipline in the Hindu Religion. 2. Meditation, practiced as a spiritual connection with the All-Pervading Energy, is one of the main themes of contemplation experienced in Buddhism. 3. The inner attunement to the specific influences revealed in the five elements, as experienced in the Element Ritual and in the Zirat Ritual, are two mystical ceremonies inspired by the science called Symbology, which is the mystical activity in the Inner School of the Zoroastrian Religion. 4. The reference Towards The One, heard in the Invocation said daily, is inspired by the Ideal of the One God. This Ideal was originally the basic foundation of the Jewish Religion. 5. The feeling for sacredness expressed in the lighting of candles symbolizing an attunement to heavenly grace, as well as the deep feelings experienced in the reciting of prayers, is so profoundly inspired by the Christian Religion. 1 It is to be understood that all specific practices as herewith mentioned, are certainly explained and experienced in different ways and variously emphasized in all Religions. 21

22 6. The esoteric practices called Singing Wazifas, as well as the Singing Zikar are inspired from ancient Islamic traditions. The Universal Worship The Universal Worship is a call for Unity of Religious Ideals, expressed in a mystical ceremony inspired by the history of the great World Religions, known and unknown to the world at large. Upon the altar of the Universal Worship an emblem is seen representing a heart with wings. The heart, which symbolizes the great power of love, is borne upon wings of spiritual liberty. In the heart, the five-pointed star represents the light of the Spirit of Guidance illuminating the path along which the heart is on its way toward inner awakening. The crescent moon represents the receptive and expressive qualities of the heart, when the limited self is no more the spectator. Unity of Religious Ideals is symbolized by six burning lights representing the great World Religions, and a center light relates to all those who, whether known or unknown to the world, have held aloft the light of truth through the darkness of human ignorance. Prayers are also recited in dedication to the world Messengers. A further aspect of the Universal Worship is the reading of passages from various religious scriptures placed side by side, with the object of emphasizing the inspiration offered in all the teachings. The blessings of the great Religions are profoundly felt as so many rays of light originating from one and the same source of truth, which shines for the welfare of all humanity. 22

23 The Prayer called Saum Following the words: Open our hearts towards Thy Beauty, Illuminate our souls with divine Light, one gently traces a line across the chest with the right hand, going from left to right, silently saying This is not my body. Then, with the same hand, one traces a line going from the forehead to the heart, silently saying This is the temple of God. It is to be understood that this gesture is different to the one done in Churches, where one points from the forehead to the heart and from left to right. The Emblem of the Sufi Movement The Emblem of the Sufi Movement is an illustration of mystical concepts related to the Religion of the Heart. The golden heart symbolizes the divine temple within, and the two silver wings illustrate the flight of the heart as it ascends towards higher spheres, where love human and divine meet beyond the threshold of self-denial. The waxing and the waning play of the crescent moon offers an inspiring picture of the heart s ability to offer unconditionally, as well as to deeply appreciate all that which is offered. 23

24 The five-pointed star, which is one of the oldest esoteric symbols, is seen in this emblem as a reminder of the bright light within, which constantly guides the longing heart all along the journey toward its divine destination. Wisdom Wisdom does not mean being any better than others, but to simply be a true human being, so that others might perhaps benefit from the example. Wisdom is the art of being responsive to the opinion of others while freeing one s understanding from the limitations of one s own preconceived ideas. At a higher level of awareness, the only true guidance to what is right or wrong for oneself is one s own conscience. When one does something inappropriate one is unhappy, and even though one might try to fool oneself, one always knows what is really true and what is false. The wise avoid having pride upon their good deeds, recognizing that vanity is a veil, behind which, a compassionate act cannot always be seen as a virtue. When wisdom is seen hidden behind modesty, that attitude is not necessarily weakness, nor is it an inferiority complex founded upon self-pity. Modesty is a feeling that arises from the living heart, which is secretly conscious of its inner beauty while at the same time veiling itself from its own sight. Water is found in the depths of the earth, so is wisdom hidden in the depths of the heart. In one person wisdom is found at a deeper level than in another. And just as water makes the earth abundantly fertile, in the same way the magic of modesty makes the heart sooner or later bear sweet and fragrant fruit of wisdom. 24

25 Spiritual Healing Just as worldly occupations are helpful in order to hold a balanced condition when following the spiritual path, in the same way it would be wise to adopt medical assistance in those cases where spiritual healing is not the only appropriate line to consider, and when destiny decides to overpower all efforts made in view of a recovery. Rhythm is the source from which magnetism unfolds and secures physical and psychological well-being. Therefore, an appropriate rhythm also applies in simple activities, such as lying down, sitting, standing and walking, as well as in sleeping, working, eating, and drinking. Physical health also requires repose in all activities of the five senses, which normally respond automatically to incoming impressions. In this respect, it is wise to avoid useless loss of energy, although in certain cases, activity, which is stimulating, can certainly be taken into consideration. Seen from another angle, breath is life itself, and since the five senses are coordinated through the flow of the breath stream (prana), when acquiring subtility, the breath becomes more magnetic, and consequently, there is an increase of the inner awareness of the five senses (Shagal). There are three characteristic types of breath. The first type is chaotic and has no distinguishable rhythm either in the inhalation or the exhalation. In the second type of breath, the inhalation and exhalation are done on different counts, each being on a different rhythm. In the third type of breath, the counts done on the inhalation and the exhalation are perfectly equal, and can therefore be harmoniously coordinated to the beats of a sacred word (Walking Wazifa or Fikar) or to an inspiring phrase. 25

26 The hands also communicate magnetism, which can be directed to the fingertips, like the finger-touch on the piano keys expresses the feeling heart of the musician. Moses is known to have carried light in his hands (Yadi Baiza), and Zoroaster is also pictured holding burning fire. There are many more examples related to magnetism, which can be awakened in the hands and can also be mentally visualized at any other area in need of spiritual healing. Prayer is certainly a deep source of healing magnetism, which reaches the depth of the heart of the patient, when expressed in audible words. When spiritual healing is done at a distance, the image of the patient is held in mind as being in a perfect state of health, and the breath of the spiritual healer is attuned to the divine healing power. In Hindu metaphysics, Nada Brahma or Sound-God is referred to, as being life s secret, because sound is motion, and nothing takes place without some type of energy as source of motion. When the spiritual healer is receptive to the power of Nada Brahma, that energy is then offered as a humble service to those in need. Spirituality O n the subject of Inner Awakening, Hazrat Inayat Khan has recalled that in reality everyone is spiritual, because life itself is spirit, and spirit is life-power, motivating the materialized garb of the self. Along life s path, one tends to distance oneself from inborn spirituality, identifying oneself with one s limited mental and physical status, without realizing 26

27 that the All-Pervading Immanence of life is that indescribable energy constantly manifesting behind all impulses. Nevertheless, so long as the mask of self-assertion has not been dropped, spirituality shall never be accessible, although paradoxically it is in fact already there within one s own heart. Spirituality has been illustrated down the ages in various folkloric caricatures, referring to persons that are thought to be spiritual because of their appearance or for some other reasons. There are endless numbers of self-proclaimed mystics, occultists, fortune tellers and parapsychologists, whose missions seem to content those who chase after miracles. Therefore, spirituality remains mostly an enigma, but as far as we ourselves are concerned, we might try to make a reality out of that mystery with the help of free will. Spirituality really means rebirth, in the sense that it has always been an unknown heritage. This realization could be seen as a challenge faced, as far as clearing away all aspects of self-assertion, while at the same time searching for the divine Impulse within oneself, which is the source and goal of all creation. There are numerous methods, numerous types of Yoga, and numerous Spiritual Orders, but unless one tries to hold the ego under control, one only faces disillusion. Spirituality can only be perceived by way of the heart, but certainly not through the word, which is limited to each one s individual understanding. If spirituality could be confined within a teaching, without using speculative descriptions, it could be understood as an opportunity offered to become an example of a loving heart in all circumstances. Love does not mean falling in love, but rather rising in love, whereas spirituality means the fall of the false concept of self, followed by the rising of the consciousness. There is a well-known theater play that says: To be or not to be. We all know that striving in this difficult life does certainly 27

28 require being fully conscious of the ego power, which explains why one might assume that this same method also applies in obtaining spirituality. Spirituality does not have any meaning unless one discovers that to be spiritual means exactly the reverse of wanting to be something, or pretending to be something. Spirituality can be pictured as a building with doors smaller than one s own size. At every attempt to enter, one bumps one s head, leaving no other option than bending when passing through the doors. This picture illustrating humility does not necessarily indicate weakness, nor self-pity. No doubt, it is difficult to discriminate between humility and self-pity; between that which is natural and that which is false; between that which is really necessary and that which is not; between that which brings happiness and that which leaves sorrow. Obviously, one s worst enemy as well as one s best friend are both within oneself. 28 The Art of Personality The Hindu word dharma, meaning duty, could be understood as being aware of one s most noble obligations. When attuned to the deep meaning of this interpretation of religion, one realizes that to be religious means to accomplish those duties that have been entrusted to one by destiny as the purpose of one s life. One of the most religious duties is to practice the art of personality, so that one might become a living example of the sacred dance at the court of Indra, the temple of the divine Presence within one s heart. The Art of Personality requires constant efforts to forge the character, overlooking all that which disturbs one when others are not in accord with one s own thinking, and making every

29 effort to work on one s own shortcomings. The first step to take is to respect others, if one expects to be respected oneself. Appropriate behavior also requires openness to the heart s innermost consciousness, which is in fact the hidden source from which both virtue and sin manifest in one way or other, and for which one shall have to account for sooner or later. When Jesus Christ said: Blessed are the poor in spirit, those historical words illustrated the softening of the self, which may then show a certain charm. That message also refers indirectly to the Art of Personality which is discernible in the effacement of one s own ego, rather than combating that of others. When breaking relationships, one finds oneself alone, not realizing that one is then oneself the only one still left to blame. Wisdom teaches one to accept the fact that others have different opinions than one s own, without necessarily having to adopt them, if they are not really constructive. The Art of Personality is like the art of music, wherein ear and voice training are indispensable to determine the pitch of a tone and to create the intervals as they unfold in accordance to a harmonious structure. When applying this same art in harmonizing with others, the beauty of the personality shines spontaneously in words and actions generously offered from the heart. However, any role that one plays as actor in the game of life soon becomes an intoxication, and in that spell one clings to the illusion of one s identity, but as soon as one discovers that nothing is really absolute, one realizes that all is but a moment s occurrence, whatever be one s conditions, whether bright or gloomy. All values are only worth what they are in comparison to others, depending upon the angle from which they are 29

30 considered, and they are again differently evaluated from the angle of the indefinite. Self-consciousness displays endless facets, finding satisfaction in humiliating and dominating others with an unquenchable thirst for self-assertion. The more one tries to dissimulate one s weakness behind a false mask, the more one s self-confidence collapses like a sand castle under the waves of the rising sea. The ego, which is similar to an engine with powerful energy, can only be useful if it is wisely guided in all circumstances. One can train it appropriately so that it might become useful for beneficial purposes. When the ego is under control, one reaches a stage, where there is no more the need to combat it, because the fighter and the ego then recognize each other as being one and the same consciousness. The battle that the wise fight is one with the self, whereas an egoistic person fights with the ego of others, where the victory can only be temporary. The victory of the wise is permanent, although life s trials become that much harder to endure. Nevertheless, when digging deep within the limitations of the self, one might perhaps discover the treasures within, and at this stage every experience becomes a source of happiness. Dogmatic regulations highlight one s own ego, as well as the ego of those in all cultures where free thinking is dominated by tradition. On the path of spiritual liberty one is not restricted by illusions and one does not run after the shadow of one s ego. Spiritual liberty does not mean lack of understanding for the belief of others; but rather discovering that the All-Pervading Energy is always there, hidden as a pearl within the heart of the true religious seeker after truth. 30

31 The first step in the art of personality is humility. The next step is consideration for others. The third step is mastery over one s ego, which could be compared to a snake with two heads. One head is senselessly in conflict with its own inferiority complexes such as self-pretense, self-pity and pre-conceived ideas, which only lead to disillusion. The other head of the snake is obsessed recklessly by an urge to dominate and to possess, void of any consideration. The bites of the double headed snake, are like the pain done to oneself as well as to others. Paradoxically, the personified ego is basically motivated by the life energy within, revealed as awareness, at the level of selfdiscipline, experienced in mysticism, philosophy and psychology, which are like door openers to a space where the self is no more seen as one s own, although, one is entrusted by birth with the duty to find for oneself a compromise between destiny and free will. In mysticism, one is inspired when sublimating the ego to the level of inner consciousness of the divine Guidance secretly leading one onwards. In philosophy, one learns various ways of developing self-discipline, restricting the ego within the limits of correct behavior. In psychology, one analyses the various facets of the ego before finally discovering them in one s own character. When rising above the limitations of the ego, one realizes that one is just only the disguise of the all pervading reality, of which one is at the same time the motive, the energy and the fulfillment. The training of the ego does not necessarily require a life of renunciation, on the contrary, it is to be practiced in normal daily activities. Such a training implies taking into account the reason behind a desire and what might be the consequences of obtaining satisfaction; whether or not one can afford the necessary price and whether it is a righteous or an incorrect desire. Under the 31

32 spell of a desire, one s awareness of justice, logic and duty is dulled by the grip of the ego. In that state of mind one judges according to what one thinks is one s best interest; one reasons from the point of view of selfishness, and one s feelings for duty are no more in the picture. Perhaps the secret key to resolving the paradox where the ego de-focuses itself from the true self, could be found in the attunement to the All-Pervading consciousness, leaving no space for self-identification. In this electronic age the thoughts and feelings are first cast upon a sending device and then captured at the other end by an automatic receiver, far remote from the subtility of spoken words. Obviously, the lack of individual contact and the absence of the language of the heart can lead to regrettable misunderstandings in one s dealing with others. Under the reign of impersonal automatism, basic notions of behavior, self-discipline, concentration, communication and the attunement to sacredness all tend to be disregarded. Therefore, for those who believe in great ideals, it is most important to develop the Art of Personality at all levels of society. Hazrat Inayat Khan said so beautifully: One cannot excuse a negative behavior by saying: I was only born as a thorn, so how could I be a rose? because unlike a plant we are all granted the gift of free will. The beauty, fragrance and color latent in the root are expressed in the bloom of the rose rather than in the sharp point of the thorn, although rose and thorn are both part of the same plant and have the same root. In the same way, the good qualities latent in the human being are revealed in the beauty and the charm of the personality. All disputes and disagreements, all misunderstandings fall away, the moment that the spirit has become noble. It is the sign of the noble spirit to comprehend all things, to assimilate all things, to tolerate and to forgive. A flower proves to be genuine by its fragrance; a jewel proves to 32

33 be genuine by its radiance; a fruit proves to be genuine by its sweetness. The Mysticism of Sound From the Angle of Cosmic Energy All manifestations of life could be understood as being spaces within the All-Pervading Space, and it is within these spaces, also called Akashas, that the Cosmic Energy manifests in different shades of colors, as well as in various sounds, vibrating from the very lowest to the very highest pitch. The low sound resulting from the vibrations of the earth element is dull; the color varies between dark brown and reddish yellow; the influence of this element offers a stabilizing effect. The various sounds resulting from the vibrations of the water element vary according to circumstances, as it flows onwards, overcoming obstacles. The colorless nature of water makes it receptive to various colors, related to the environment and to substances merging within its flow; the influence of this element offers an activating effect. The highly-strung sounds resulting from the vibrations of the fire element are exciting; the innumerable colors of this element vary between red and blue; the influence of this element offers an energizing effect. The various sounds resulting from the vibrations of the air element, reach beyond the pitch of audible sounds. The air element, which is invisible, borrows colors in all shades ranging 33

34 variously, in relation with light and darkness; the influence of this element is inspiring. The everlasting sound and the ever-present brilliant light of the ether element, which is the life-giver within all elements, is imperceptible, but can be visualized as All-Pervading Sound, and as an unlimited variety of colors seen in all brilliancy. From the Angle of Nature s Secret The functioning of all creation is seen in the mystery of cosmic vibrations, which unfold in an infinite variety of impulses, motivating the universe in line with the laws of rhythm; and motion, which is the nature of life, serves as a bridge between the abstract and human consciousness. This is seen in the waxing and waning of the moon, the changing of seasons, the ebb and flow of the tides, and the sunrise and sunset. A rhythmic pattern can certainly be heard in the crashing of the waves, in the gentle fluttering of the leaves, and in many other sounds in nature. The expansion and retraction of the sunrays, resulting in light and darkness, follows obviously a given rhythmic cycle. The magic of the human voice resides in the power of breath, which communicates to the listener the subtle vibrations of the prana flow. The magic of a musical instrument resides in its ability to translate the technical command of the player into tone and rhythm. The mystery of the Mysticism of Sound could obviously be recognized in its power to affect the physical, mental and sentimental conditions of the listener. 34

35 From a Philosophical Angle There is a great mystery in the magic power of sound, ranging from the lowest to the highest audible pitches, awakening certain chakras, and having diverse effects upon humans and animals. Certain rhythmic patterns, such as those found in military music, induce the body to march forward, while other types of rhythmic patterns motivate either dancing steps, or any other performances, which reach a state of excitement depending upon the intensity of the attunement. The dynamics, soft and loud, and the resonance of the overtones also have a great influence upon physical and psychic conditions, awakening either the jelal, the jemal, or the kemal vibrations, thereby influencing the type of vibrations conditioning the breath-flow. The Mysticism of Sound could perhaps be revealed in the art of creating a specific atmosphere, thereby dragging one s attention away from oneself, and redirecting it to other realms of consciousness. From the Angle of the Mystic Mysticism of Sound could be best understood as a secret source of inspiration, silently heard within the temple of the heart, the true abode of consciousness, and one could also say that mysticism is the perfume of knowledge. At all ages, mysticism has been known in different ways, having been referred to in so many folkloric fables and fairytales, which relate to miracles, but wisdom cannot be the property of any religion, cult or sect. Mysticism can be recognized by those who are wise enough to avoid explaining it in words. 35

36 There is no such thing as this mysticism or that mysticism, or my mysticism or your mysticism. There is only mysticism, which is neither this nor that, neither yours nor mine. There are numberless seekers after truth who have devoted years in search of mysticism, but have returned empty-handed because one does not search for mysticism, mysticism searches for the seeker. The mystic waves the magic wand of revelation, turning disbelief into belief, where both logic and illogic are mingled within the world of imagination, and then again turning imagination into reality. The mystic always hides abstract concepts from simple eyes, knowing that those who say that they see do not truthfully see, and those who really know do not say that they know. Mysticism is to be seen as the path of liberation from the captivity of that illusion which arises when assuming a duality in the concept Human and divine. 36 Happiness The Alchemy of Happiness, is known in fairy-tales, as a magic formula used to turn base metal into gold. This mystical illustration symbolizes so beautifully the secret key to happiness, which has the power of transforming the iron ego into a golden awakening of the heart. Tuning the heart could be compared to the tuning of string instruments, where the strings are stretched to a higher pitch, whereas the tuning of the heart reaches an inner pitch, which is only heard when the doors of the heart are open and the mysterious absence of the self miraculously reveals the silent tone within. Happiness means understanding the wants and needs of the physical body, discovering the many mysteries of the mind, and

37 seeking unfoldment of loving hearts. The heart is like a dome, which re-echoes uplifting or disturbing experiences that become in time the characteristics of one s own personality. Happiness is a privilege; it is also a birthright. Therefore, it certainly is our duty to try to be happy. There is however a difference between happiness experienced in particular circumstances, as opposed to unconditional happiness, where one s consciousness is raised to a higher level than just the I am happy concept, selfishly obtained at the cost of others. When envying others, it should be remembered that, although one might have less happiness than those whom one envies, one would have to pay a higher price than expected for that same happiness. Therefore it is also essential to overcome unreasonable jealousy, which is comparable to a lock closing the doors of the heart, following which happiness becomes inaccessible. When wanting happiness for oneself, one is faced with specific conditions, such as sincerely appreciating all that one has been granted, and having compassion for those who are not so privileged as oneself. Displeasure as a result of one s own pessimistic attitude causes obstructions, which could be overcome with wisdom, willpower, perseverance and insight into one s own errors, rather than blaming others for one s unhappiness. One of the many methods for overcoming displeasure is to focus one s thoughts elsewhere than just upon oneself, and to ask oneself what could one do for others. Among the many gifts of happiness, there is also the Grace of Destiny. This favor, which is sometimes meaninglessly bestowed upon the chosen ones, also has its price to pay in terms of responsibilities, which are unexpectedly placed on the path. Furthermore, glamorous destinies, as well as tragic ones, also appear to be contradictory to human interpretation of divine 37

38 Justice, which can only be justified when considered intuitively from a mystical perspective. The Mind World The Mind World could be seen as a sophisticated computer, where numberless programs are installed. These programs can either be downloaded at will, or they might flash by, unwillingly, at any time. Among the various thoughtprograms available, some can be considered from a logical point of view, whereas others require a deeper insight into the thinking world, because these proceed in attunement with the feeling heart. Imagination, which is the secret of creative accomplishments, can be developed by visualizing imaginary sceneries with closed eyes. Details such as colors, sounds and moving objects visualized within sceneries can be largely diversified, thereby intensifying the creative nature of imagination. One either imagines oneself within those sceneries, or at various distances. Observation is the process of receiving impressions through the five senses, which are like windows through which the consciousness is aware of all happenings. This explains why observation is so important, as a door opener to coordinated reasoning, there where the mind is confronted with the need of evaluating simultaneously multiple facts. When grabbing impressions out of the storehouse of the memory they download in more or less clarity, and even long forgotten impressions - since many years - can also suddenly reappear automatically on the screen of the mind for no logical 38

39 reason, other than resulting indirectly from an association with similar circumstances. Impressions made upon the mind can be so great that they condition one s thoughts and feelings, whereas in dreams, one s awareness is in a standby condition and the power of the will is slumbering. In this condition, the automatic regrouping of the many thought-pieces lacks complete coordination, which explains the absence of logic in dreams. During sleep the slumbering thoughts are called dreams, whereas in a wakened state, unrealistic mental images are called imagination. Concentration Concentration has the quality of fixing in the mind the impressions received, and thereby securing their retention as thought patterns. This obviously explains why memory is so much dependent upon the correct observation of an image, as well as upon willpower, with regard to highlighting a given thought. Furthermore, thoughts may be steadily retained in the mind by the magnetic power of the feeling heart, like a magnet, which holds pieces of metal together by the magic of attraction. Concentration may have positive or negative results according to whether it is willingly directed or whether it is an obsession of one s own thinking. Therefore, if one is not able to delete disturbing thoughts, when wanted, there is some risk in becoming a slave to one s own thinking. For this reason, holding and deleting are to be considered as the two main applications related to concentration, and should therefore be developed with equal emphasis. 39

40 Concentration can be developed through intensifying one s observation of chosen shapes, colors, sounds or an association of these, such as a symbol or scenery. Thoughts and feelings could be seen as waves in the mind world, and when these no longer occupy one s attention, one assumes that the waves have ceased to flush, but in realty there has only been a reduction in the intensity of their motions, which may stir up again and again through stormy waters each time that one ventures to retrace them from within the storehouse of the memory. Concentration can be practiced in five stages, each being a step further on the path of mental discipline. 1. Observation of a chosen object of concentration. 2. Visualizing the chosen object with eyes closed. 3. Creative concentration on the chosen object, with eyes closed. 4. Visualizing with eyes closed, the object of concentration, projected at a distance. 5. De-Concentration, meaning erasing with eyes closed the chosen object of concentration. Observation When choosing an object of concentration, one starts by being aware of the impression made upon one by that chosen object. This can be very different from one person to another. For instance, the image of a candle may make a religious impression upon one person, and a decorative impression on another. The next step is to focus on the details, such as size, shape and colors. 40

41 Visualization One visualizes with closed eyes all details previously observed, thereby reconstructing in the mind the entire picture of the object, including impression made, size, shape and colors. Creative Concentration A further stage of concentration is reached, altering in thought, with eyes closed, the picture which one is visualizing. One can imagine changes of details, such as size, shape and colors of the chosen object. For example, one tries to see the object of observation as blue or yellow or green, or any other color. One could also imagine seeing new parts added to the object. For instance, the object could be seen as having a change in decorative details and shape, as well as many other imaginary alterations could be added to the visualized scenery. Another aspect of creative concentration is to multiply the object in numbers. For instance, instead of visualizing just the one object, one could imagine four of them placed side by side, creating thereby a more complex picture. One could also imagine, the candlestick placed upon an altar, adding the details of the altar seen in imagination. Projective Concentration This means visualizing the candlestick at a different location. For instance, one might imagine it being in the next room, or even seen placed in a far distant country. 41

42 De-Concentration The holding of a thought is constructive inasmuch as it helps to bring about inner strength and steadiness of mind, whereas the other power, the ability to delete unwanted entangled thoughts, helps to free the mind of worries and fears. Finally, after having experienced the holding of an impression and altering it with the help of imagination, the fifth step is so important to experience. One starts erasing in one s mind all the details of the visualized picture piece by piece. For example, if concentrating on a candle stick and holder, one begins by erasing the holder, then the candle, and finally the burning flame, leaving only the deep impression that one had of that object during the observation phase. Even the impression left, can be erased, so that the mind is perfectly cleared by the whole process. De-Concentration, is seen as the means of purifying the mind from useless thoughts, and the more one develops this ability, the more one discovers the secret of channeling one s will-power appropriately. Contemplation T his deeper stage of concentration can have an inspiring effect, inasmuch as the mind and heart are attuned to the chosen ideal. Great achievements experienced through contemplation are certainly seen in the lives of famous men and women whose deeds and accomplishments have been profoundly motivated by the admiration that they themselves had for great ideals, which obviously inspired their own historical actions. 42

43 Meditation This level of consciousness is an escape from outer impressions, and at this stage the importance of thoughts and feelings fades away, offering repose to the mind world, as well as to the illusion of the self. The real self, the seer from within (Purusha) is all intelligence, yet it is only through the ability to see (Prakriti) that the seer sees. The very nature of the seer from within is to experience its own reality. This ability gives rise to the experience of being both the seer and the seen the observer and the observed the witness and that which is witnessed. When drawing closer to inner awakening, one profoundly hopes to probe the depth of life, to discover the source of all things; to unfold the mystery of time and space, of matter and spirit; and at this stage one realizes that what one thought to be oneself, was paradoxically, at the same time, the All-Pervading Consciousness, just like a drop of sea water is an individualized entity, and yet it is at the same time the sea itself, seen in another dimension. Will-Power, Human and divine O ne usually considers body, mind and heart to be the vehicles of consciousness, taking for granted that the body moves automatically, the brain thinks by its own, and the heart feels independently of body and mind. In fact, it is not the body which initiates movement, nor is it the brain which is the 43

44 source of thought, nor is the feeling heart independent of its own fantasies. In other words, the motion of the body is a reflex action, originally motivated by coordinated thoughts. The brain could be considered as the storehouse of thought, whereas the mind is the consciousness or spectator within. The feeling heart, which is the depth of the mind, reacts inasmuch as it is involved in coordinated physical and psychological experiences. Each of the different levels of consciousness whether physical, mental or within the feeling heart, are potentially experienced to the extent that they work harmoniously together. For some, Will-Power is understood as being an individual impulse manifesting in action, thought and feeling; while others see it as being the wonder-working of Destiny, motivating one s actions beyond one s consciousness. The Sufi understands Will-Power to be an All-Pervading Energy manifesting at the level of individual intelligence, in harmony, however, with the power of individual free will, which is a precious gift from Destiny. At all stages of evolution, in whatever living species or forms, this energy triggers the complex mechanism of a consciousness. All actions are the result of a mental or sensory impression experienced, mingled with pre-established thought patterns. But in fact the All-Pervading, the Spectator, is in command of the entire manifestation, from origin to the everlasting. In the thinking process, the All-Pervading generates as much energy as is required for thinking, and radiates through the filter of intelligence in proportion to the transparency of the mind. When this energy is then projected as subtle impulses upon the screen of the mind, it generates creative thought-waves which 44

45 become materialized within the complex network of the brain cells, thereby awakening consciousness followed by action. When coordinated, the thought-waves group together into logical thought patterns. This synchronization results in what is understood as a conscious action; whereas an automatic action, a reflex action, occurs when the brain cells, like electronic elements or chips, discharge upon the physical mechanism the required energy for the motivation of an action, independent of thought and will-power. In certain cases, however, imagination can be highlighted by the light of the All-Pervading, which could be understood as Inspiration. Destiny and Free Will Just as there are rails on which the train travels, in the same way, tracks are traced in our lives, along which the wheels of our actions roll either smoothly or chaotically, according to circumstances. While traveling along those tracks, one gradually discovers that there are two basic guiding rails, the unknown karma or destiny, and the known dharma, or duty. During the trip, it could occur that the wheels might slip off the rails, and the consequence could be detrimental to ourselves as well as to others. Nevertheless, when will-power leads and wisdom guides, there might be a chance of successfully facing destiny s fancies. When involved in a project, it is wise to be aware of the fact that a gain can have a particular force of attraction especially under the spell of wealth, success and position, and one does not always foresee the consequences of their charm. A gain in one thing can be the cause of a loss in another case, and reversibly, a loss in one thing can be the cause of a gain in another case. In 45

46 the constant struggle between gain and loss, gain is always on the side of the motive behind the project, because providence supplies unconditional support to one s perseverance without discrimination, as to the moral values of the motive. Therefore, it is precisely at this point that one s free will is put to the test, as far as the beneficial or destructive nature of the original motive is concerned. A thought focused upon a project, is like the power of an arrow, carrying along with it the intended motive. This is why it is so important to be constantly aware of the cause and effect of all one s thoughts and feelings; not only the conscious ones but also the unconscious ones; for, like plants have their roots in the earth, in the same way, thoughts are rooted in the mind, and are either consciously or unconsciously motivated by free-will thinking, which is ultimately our own responsibility. A motive is like running water, whereas a project creates a channel along which the stream of thoughts flows. The success of an accomplishment is very much dependent upon the priority allotted to one among the many projects in view. If the feeling heart is the inspirer of the original motive behind the chosen project, all success is assured and the project becomes an Ideal. Pranayama, the Science of Breath The Sanskrit word prana means the flow of All-Pervading Energy. Herewith are just a few basic references related to this vastly expanded experience. The breath could be pictured as rails on which the thought rolls. The thought is like a steam engine which is of no use if 46

47 it has no rails to roll on. It would go nowhere and would only topple over. This is exactly what happens to one s thoughts if they are not kept in coordination with the breath. In other words, the thought is disorderly and incoherent if it is not guided upon the rails of breath. Awareness of the breath refers essentially to the fineness of the breath-flow. The rhythm of the breath-flow, is motivated by the state of mind, besides the influences of the environment. When one is irritated, angry, or worried, the breath-flow goes wild. The more one becomes conscious of the combination of breath and the state of mind, the more one has in hand a precious tool, which could be so helpful in daily activities. Pranayama also teaches the ability to direct the breath either to the right or to the left, awakening either the active energy (jelal), or the responsive condition (jemal), whichever is the most appropriate for the circumstances involved. Another practice is to visualize the breath-flow directed to a chosen area, or at a distance, while exhaling a slightly lengthened breath without any exaggeration in the count, followed by a refined inhalation. The thought is then automatically channeled along the breath-flow, but if the breath is un-restful, the contact wavers, like with a computer which coordinates information and becomes useless when unplugged. The feeling heart is, however, the captain on the ship, and it is also the inspiration of one s thoughts and actions, but if these are steered in a different direction than the feeling heart, the ship goes astray. We have various responsibilities toward our families as well as social obligations, but we are also responsible for our thoughts and actions, since these can have such a great effect upon ourselves and others. 47

48 Mahadeva, the king of the yogis, said that there is nothing that cannot be accomplished through mastery over the breath. The Five Elements and the Polarity of Breath All elements are present to a greater or lesser degree in nature s creation, and again, in each element all the colors of the rainbow may be seen; yet in each, one specific color is predominant. Furthermore, the elements represent different characteristics. For instance the earth element has the tendency to settle, the water to flow onwards, the fire to rise, the air to expand, whereas the ether element is beyond definition. All these tendencies have in turn indirect influences upon the rhythm of the breath, as it flows day and night in attunement to those specific conditionings. This explains why persons of different temperaments may be harmonious at certain times and not at other times. Specific vibrations of the elements also have great influences upon one s character, as well as conditioning one s daily state of mind. For instance, the earth element encourages stability; the water element has a subduing effect; the fire element awakens the tendency of excitement; the air element inspires peace. The condition of the breath is also related to other major factors such as positive (jelal) and negative (jemal) polarities. The characteristics of a positive conditioning are courageousness, determination and creativity, whereas a negative conditioning could be seen as receptivity, self-sacrifice and resignation. These 48

49 two polarities, called Shiva and Shakti in Vedantic terms, may be likened to the sun and the moon. There is also a third conditioning (kemal), which arises from the simultaneous merging of the positive and negative polarities, resulting in the annihilation of the original nature of each, thereby creating perfect balance. Paradoxically, in material activities, this situation can also attract failure, consequently to the falling out of the specific characteristics of the positive and negative conditions. Furthermore, one s state of mind can also be influenced, when visualizing the flow of the breath seen in association with a chosen element. For instance, when the breath is visualized in association with the earth element, one is attuning to the positive and steadiness related to that element. When associated with the water element, one is attuning to the purifying nature and the adaptability of that element. When associated with the fire element, one is attuning to the exciting and energetic characteristics of that element. When associated with the air element, one is attuning to receptivity and peace. When associated with the ether element, one is attuning to the All- Pervading Energy. Obviously, the physical and psychological abilities, of which one disposes, certainly offer a number of possibilities. However, any abuse or misuse of these, is contrary to the noble principles of mysticism and can never be of any profit nor of any spiritual value. In every age, breath has been understood to be the source of energy, as well as the motivating impulse linking the two seemingly opposite polarities Matter and Spirit. Obviously, nothing is more important than the quality of the breath flow. This life-giving energy can be visualized in any of the 49

50 chakras along the Kundalini channels. It can also be focused at a distance, offering positive vibrations to those in need. The All-Pervading Energy Out of vacuum and nothingness the All-Pervading Energy radiates as omnipresent spirit, in opposition to darkness, which is in fact just only a human illusion. Darkness could be seen as less light and light could be seen as less darkness. This sequence has no apparent purpose, yet in the mystery behind it lays the secret of all creation, as referred to by the term logos in ancient Greek mysticism. However, abstract concepts can only be intuitively perceived, beyond the limitations of logical definitions. Materialization is discernible in the formation of various shapes, substances and sounds, all individualized in different proportions, within basic components (Akasha) and are motivated by various types of energies, such as accommodation seen in the earth element, receptivity seen in the water element, transformation seen in the fire element and expansion seen in the air element. Out of various combinations of the elements different minerals develop, followed by the outburst of an endless diversity of vegetation, and finally the creation of moving creatures, as well as the human inhabitants of the earth. The physical body, which can also be considered as a universe in itself, reveals traces of the mineral kingdom, the vegetable kingdom and the animal kingdom, which are stages of evolution seen along the process of embodiment of the human state. In the human being, the responsibility of improving on nature s creation 50

51 is seemingly the purpose of life, which is in fact an unconscious longing to trace back the indefinable origins. The polarities spirit and matter are obviously recognizable in the allegorical concepts of heaven and hell, referred to in some form or other, according to specific religious doctrines, thereby providing the preachers with a hold upon the masses, with the aim of determining what is virtue and what is evil. There is no such thing as an angelic enclosure called heaven, where the virtuous ones are welcomed with rewards, nor is there a place called hell where the evildoers are kept in captivity. Virtue and evil are not reflected upon the screen of the indefinable. In fact, in our doings, it is we who create heaven or hell for ourselves and for others, and what is more, the heaven of one person, may be hell of another. However, the concept of heaven and hell could eventually be understood from a mystical point of view, when imagining oneself standing in front of a mirror, clad in rags, but the sight of misery has no influence upon the mirror. Similarly, when clad in wealthy cloths, the mirror makes no difference between misery and wealth, but only reflects back that which was shown upon it. This explains why joys and sorrows do not affect the soul, when such conditions are cast upon it, likened the reflections in the mirror, which leave no trace upon the screen of the indefinable life-spirit within. 51

52 Crystallization of the All-Pervading Energy Life, which is an All-Pervading Energy, is obviously revealed as the source of motivation in all aspects of manifestation. From the Absolute, a spark of consciousness unfolds, and out of this miracle, individual rays of consciousness are seen radiating in line with the universal principle of expansion and contraction. The ancient Sufi terms for these two opposite motions expansion and contraction are Uruj, and Nasul. The process of expansion followed by contraction could be seen as the original secret of Time. The soul, in its purest form as a ray of the All-Pervading Energy, is also seen as an individualized energy roaming freely in Angelic Spheres, there, where there is no beginning nor end, no condition, no object, and which is not related to concepts such as good and bad, happiness and sorrow, gain and loss. Those whose hearts are attuned to what one could call the Angelic Spheres obviously show most loving qualities; and those who show special signs of intelligence have obviously inherited that gift in some way or other from what one could describe for convenience sake, as the Jinn spheres. The Sanskrit word Jnana, meaning the world of thought, is where the soul becomes captive of the I concept, while unfolding on its way towards manifestation. The physical plane, which is to our knowledge the fulfillment of manifestation, consists of various shapes and substances, originated from the involution of spirit, also called the evolution of matter. These definable aspects of matter are seen in different proportions of the five elements, earth, water, fire and air, as 52

53 well as within the vegetable world, the animal kingdom and the human condition. The physical body, which is a universe in itself, bears traces of all conditions through which the original lump of clay unfolded along its journey through time and space. This explains why one can trace the qualities of the mineral kingdom in a rigid-minded person; in a supple-minded person one can trace the qualities of the vegetable kingdom, whereas the qualities of the animal kingdom can be traced in a person s uncontrolled passions and fears. All experiences received through the five senses are accumulated in the mind and kept in the memory through the power of the breath, which is behind all action, and which keeps the entire mechanism in running order. The body is motivated by Will-Power, the mind accumulates experiences, and the feeling heart is the clear mirror which reflects back upon the soul all impressions, without any modification in its brightness. A child born on earth possesses characteristics, which it may have inherited from parents and ancestors, but at the same time the child possesses other qualities, some of which might be quite foreign to those of the parents, revealing evidence of affinities to that which it has not yet experienced. One finds among artists, poets, musicians, thinkers, and creators of all types traces of a genius disposition, which might have been inherited, in form of impressions experienced on the soul s journey towards the human state of consciousness. On its return journey, the soul could be pictured passing back through the same spheres through which it traveled on its way to manifestation; cleared, however, from all impressions acquired during life on earth, which constituted the garb of its 53

54 individuality; and as a ray of sunlight, it de-personifies itself within the unconditional Absolute, the All-Pervading Energy. divine origin is seen in the divinity of the soul, whereas selfconsciousness is born out of the illusion of duality; yet from a mystical point of view, both ends are destined to meet at the same level of consciousness as a manifestation of the divine Heritage in the human being. Seeking on the Path When extending the knowledge of matter, science is eternally chasing an unknown, whereas tradition obviously faces an enigma, related to the indefinable. Both know, however, that water is solid below a certain temperature, and is liquid or vapor at other temperatures; in the same way matter and spirit are different aspects of one and the same reality, of which both science and tradition only highlight one angle of the entire picture. Obviously, beyond the limitations of factual knowledge and misleading cultural dogmas, matter could be seen as an involution of spirit at various levels of materialization; and spirit is recognizable in matter as etherealized vibrations, following scientific researches. Over the centuries, factual knowledge, which progressively crossed the borders erected by fanatical traditions, is finally reaching onwards, step by step, leaving the multitude far behind the latest discoveries. Therefore a gap is developing more and more between updated knowledge and that of the population at 54

55 large, related to outdated speculative definitions, which still seem to satisfy the fancy of the many. We all know that even minor daily occurrences often have more than one side to them, which each person understands in their own way. This simple fact is not only experienced on planet earth, but it is also seen happening right up there, beyond the stars in the sky, which are like grains of dust, compared to the unperceivable radiance that shines in the infinite, far beyond human understanding. All earnest attempts on the path of the seeker, contribute towards realizing the smallness of the horizon of one s thinking, and this obviously awakens in one s heart a deep feeling of humility. 55

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57 Part III Levels of Consciousness 57

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59 Levels of Consciousness, Seen from the Perspectives of Hindu Metaphysics Karana Sharira Karana Sharira, or etheric level of consciousness, where unconditioned manifestations of the real self (Javatman) are experienced. Anandamaya Kosha could be seen as a network within which the etheric energy (Kundalini) manifests in a drifting motivation, which could be understood as unconditioned consciousness, masked by the veil of illusion (maya). This etheric energy is also active within specific centers (chakras), situated in various areas corresponding to vital nerve-centers in the physical body, as follows: Muladhara chakra (base of the spinal column) Swadhistana chakra (lower abdomen) Manipura chakra (umbilical area) Anahata chakra (solar plexus) Vishudha chakra (throat area) Ajna chakra (center of the forehead) Sahasrara chakra (top of the head) Hindu mythology portrays the chakras in various forms, such as the lotus (Padma), as an incandescent passage or tunnel, or as a luminous circle. All these depictions are used as objects of meditation, in accordance with the type of training involved. The etheric consciousness (Kundalini) is generally dormant within the centers, and as such it could be pictured as a mass of mercury pooled at the bottom of a glass tube, which expands within that tube as the temperature rises. In the same way, the etheric consciousness (Kundalini) ultimately expands, circulating along 59

60 luminous channels (Nadis), which act as connecting systems, joining thereby all chakras within the network of unconditioned consciousness. (Karana Sharira). Upon activation, the kundalini energy is awakened simultaneously within the etheric channels of consciousness called Nadis, as well as in the etheric centers of consciousness called chakras. Nadi Sushumna is a combination of four concentric Nadis, the nature of which is self-negation (Guna Tamas). Nadi Vajra, the nature of which is progressive (Guna Rajas). Nadi Chittrini, the nature of which is uplifting (Guna Sattva). Nadi Brahmanadi, the Royal Channel circulating within the innermost center of the three concentric Nadis mentioned above. Along the Brahma Nadi the etheric consciousness reveals itself at a level of awareness. Linga Sharira Linga Sharira, or level of consciousness, could be understood as the mind-world, which is conditioned by the quality of the knowledge as well as by the limitations of pre-conceived ideas and false identifications of the self (Jiva). The mind world or psyche is a combination of various faculties: Vijnanamaya Kosha (understanding or thinking). Manomaya Kosha (reasoning) Pranayama Kosha (unconditioned consciousness). This thinking energy (Vijnana) can, however, also wander within the spheres of the thought-space as dispersed entities (Cittas) or thought-waves, without being subordinated to a logical sequence of thought (Manomaya). But as soon as the mind is in a position to regroup all scattered thought-fragments into a coordinated thought-plan, these can be induced to synchronize 60

61 in a desired thought-pattern, at a level of logical reasoning (Linga Sharira). Furthermore, the individual consciousness (Manomaya Kosha) obviously radiates the egocentric energy (Ahamkara), which awakens self-consciousness and self-preservation (Indriyas) when the self is worried at the thought of losing its individuality as omnipresent spectator. All impressions have an impact within the thinking framework (Vijnanamaya) of the self-awareness (Atman) or individuality (Jiva). Whereas reversely, all impulses (Cittas) are activated within selected areas of the thinking world (Indriyas), after which they are transmitted first to the level of understanding (Vijnanamaya) and then to the level of reasoning (Manamaya), before being motivated in the form of a coordinated expression of thought (Linga Sharira), finally reaching the etheric centers of consciousness (chakras) while traveling all along the subtle network of the etheric channels (Nadis). The vitality of thought (Pranamaya Kosha) is the stream of self-evidence (Jiva), which is transmitted throughout the entire physical body all along the Nadis. These luminous clusters, which are woven like a spider s web inside, around and across the physical body, could be pictured as an etheric para-nervous system, with a characteristic pattern of its own. The intensity of the luminosity in this subtle channel network varies according to the degree of awakening of consciousness in each individual. The three most important luminous channels (Nadis) are the following: Nadi Sushumna, the principal channel through which the vital energy (prana) flows. It spins itself right inside the cerebrospinal axis (Merudanda), starting from the base of the spinal column (Muladhara Chakra), crossing all the other subtle centers 61

62 (chakras) situated along the cerebrospinal axis, and ending its trajectory right in the center of the forehead (Ajna Chakra), from where it radiates bright light in the direction of the top of the head (Sahasrara Chakra). Furthermore, Nadi Ida and Nadi Pingala, both rise together along the cerebrospinal axis, counter-rotating in a serpentine pattern, resulting in a spinning movement along Nadi Sushumna while at the same time curving around each one of the subtle centers (chakras) without crossing them. Nadi Ida, starting from the left of the spinal column, is pale and lunar; it radiates negative influences. Nadi Pingala, starting from the right of the spinal column, is red and solar; it radiates positive influences. The three Nadis, Sushumna, Ida and Pingala, finally meet together at the center of the forehead (Ajna Chakra) in the form of a triple knot (Mukta Triveti) from where they part again, following separate directions as follows: Nadi Ida (negative energy) flows through the left nostril. Nadi Pingala (positive energy) flows through the right nostril. Nadi Sushumna (neutral energy) flows either through the right or the left nostril, or also through both simultaneously, according to environmental circumstances, individual conditionings, and spiritual awakening. A secondary Nadi network (Vayu) is an infinitely more complex spider web of subtle prana channels, but the characteristics of these luminous streams are less dominant. Nevertheless, five out of them have an activating and creative influence on the physical body: Vayu Prana, Vayu Udara, Vayu Apana, Vayu Samana and Vayu Vijana. Five others have a peaceful influence on the physical body: Vayu Naga, Vayu Kurana, Vayu Deva Datta, Vayu Dhamanjaya and Vayu Krikara. 62

63 Sthula Sharira Sthula Sharira, or physical level of consciousness, where word and action are the result of individual impulses (Ahamkara) resulting from experiences acquired through the senses. Annamaya Kosha or vital energy radiating throughout the five senses (Tumatras): sight, hearing, taste, smell, and touch. In other words, the self consciousness is identified within the limits of sensorial experiences (Indriyas); and the vital radiance of the self is the etheric breath (prana) which is present throughout the entire network of nadis and chakras. The imminence of the vital radiance which is continuously vibrant throughout all fields of consciousness (etheric, mental, physical) is the power which links all aspects of the self in one and the same individual. In other words, the self is a combination of the three following levels of consciousness: The etheric level of consciousness (Karana Sharira) where unconditioned awareness (Javatman) is unconsciously radiating. The level of the mind - world (Linga Sharira) where thoughts are conditioned within the limitations of individual intelligence (Jiva). The physical level, (Sthula Sharira) where word and action are the result of individual impulses, resulting from experiences acquired through the five senses. 63

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65 Part IV The Gentle Singing Zikar of Hazrat Inayat Khan 65

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67 The Gentle Singing Zikar of Hazrat Inayat Khan This is a reproduction of a precious document in words and music notes, written in the handwriting of Pir-o- Murshid Hazrat Inayat Khan, which was originally entrusted to Saida van Tuyll with the request for it to be preserved as an authentic reproduction of the Singing Zikar, according to the original inspiration. The text below is written in the handwriting of Saida van Tuyll. 67

68 Collective Interview (1925) by Hazrat Inayat Khan (extracts) The words of the Zikar are La El La Ha - El Allah Hu The most essential part is El, the central word, which has an influence upon the solar plexus when rightly done. If wrongly done for years, one practices without any result. If rightly done, one profits in six weeks. When one says La El La Ha, the breath becomes so vital and when the El strikes upon the nervous system joy arises that is not dependent on outer things. Every day for five minutes, one must say that one word. This is the center from where every message goes. If you want a connection with a person, this is the connection. Anyone out of rhythm will be put in order. When the center is awakened, inspiration comes and healing becomes easy. Tuning a person s life becomes easy. Another word is Hu. This exercise must be done by drawing from the depth of the being, the center, and intuitive faculties become clear. 68

69 The Gentle Singing Zikar Meditation of Hazrat Inayat Khan The word Zikar means Remembrance. The remembrance of the All-Pervading, while losing oneself in the folds of a most sacred experience, which no expression could ever describe, and which can only be experienced when one is prepared to forget the self. The basic Zikar Meditation consists in the repetition of the ancient sacred words La El La Ha El Allah Hu, which means None exists save God. God alone is. The Zikar Meditation can be either constructive or non efficient, depending upon the real purpose involved. The esoteric explanation of this paradox is that this special meditation is not done in order to become something; it is done in order to forget the self. One must not confuse the Gentle Singing Zikar Meditation of Hazrat Inayat Khan with other types of Zikar adopted in various cultures, where the words are differently pronounced, thereby generating specific psychological and physical effects. In Eastern cultures, some pronounce the words of the Zikar, as Il Allah Hu, and again others pronounce the same words as Al Allah Hu or Ayl Allah Hu. The sound Il awakens jelal energies resonating at the level of the throat chakra, reinforcing thereby, a personal affirmation of the concept known as God alone exists. The Gentle Singing Zikar of Hazrat Inayat Khan, which is specially adopted in the Inner School of the Sufi Movement, is intentionally spelled as here above mentioned, for the purpose of identifying it from among so many other varieties of Zikar 69

70 performed in India, in the Middle East and in so many other countries, where numberless melodies are chanted. Each of those melodies correspond to the vibrations of the time and place where they are differently performed since thousands of years, according to cultures and customs. Hazrat Inayat Khan was inspired by the ancient Persian pronunciation El Allah Hu, as from the time of Rumi, which is so helpful in attuning to the specific vibrations of The Message in Our Time, reaching far beyond religions and cultural theoretical limitations. In various teachings, our Master repeatedly indicated that when pronouncing the El, there is a gentle voice resonance awakened at the level of the heart chakra, humbly expressing an inner longing. Another essential sound is Hu, drawn from the depth of the heart, which the Sufis call the Throne of God. Hazrat Inayat Khan created his own melody to the words of the Zikar, which has the effect of awakening serene vibrations, as well as uplifting energies within the feeling heart. The secret of the magic radiance of this particular melodic code resides in the mystical coordination of the Raga Bairavi, coordinated with a constant rhythmic pattern, in accompaniment to the sacred words offered as a humble call to the All-Pervading. It is certainly to be understood that out of devotion to The Message in Our Time, we feel so privileged to adopt the special melodic code offered to us by Hazrat Inayat Khan, when performing the Gentle Singing Zikar Meditation, to which every sincere seeker is welcome. This Singing Zikar code is sustained by a musical recording, which helps to keep the sound pitch constant, and to insure that it does not descend, which would alter the effect of the vibrations of the orginal sound. It is also essential to maintain a steady tempo all along the four stages experienced in this meditation. 70

71 The music used is recorded from the original manuscript of Hazrat Inayat Khan, which is preserved at the Museum of the Sufi Movement in The Hague, Holland, together with the ancient mechanical metronome Maelzel Paquet, with which the rhythm was originally held at a given tempo (60). This Gentle Singing Zikar is performed either sitting crosslegged on the floor, or sitting normally on a chair, depending upon one s physical condition. If sitting on a chair, one sits on the edge of the seat, so that one is not leaning on the back of the chair, and in both cases, the palms of the hands are placed upon the knees, thereby closing a magnetic circuit. The rotation of the torso is synchronized with the rhythmic pattern of the melodic code of the Singing Zikar. Furthermore, the rotation is done with the whole torso, and not just only twisting the neck, which explains why the body must not lean against anything. During the rotation which starts on the left side with the chin slightly lowered toward the heart, one visualizes with closed eyes a luminous circle shining around one. This Singing Zikar Meditation ends with a short silence, during which, one tries to free the mind from passing thoughts, only keeping in sight such abstract concepts as bright light and the sound Hu, both perceived inwardly, resounding above the head and beyond. There is no demand, there is no request, and there are no wants. One harkens to the all-pervading cosmic tone, and one contemplates upon the All-Pervading Light. The four stages of this Singing Zikar Meditation are as follows. Zikar I: La El La Ha, which means No other God is, followed by El Allah Hu, which means God alone is. Zikar II: El Allah Hu, which means God alone is. Zikar III: Allah Hu, which means God is. Zikar IV: Hu, which means Is or All is or nothing else is. 71

72 When pronouncing the sound Hu, which is the basic tone of the universe, the All-Pervading Sound in Space, the All- Pervading Light, one is attuned to those vibrations. Every effort must be made to keep the voice in pitch, so that the vibrations of the sounds produced can awaken resonances within the chakras. For this reason, it is most advisable to be guided by a tape recording, which helps to maintain the proper tone and rhythm. Before performing the singing Zikar Meditation, it is recommended that the mind should be conditioned by the help of what is called the external Zikar. This is done by tracing a horizontal line from left to right across the chest with the right hand, while saying This is not my body. Then, tracing a vertical line from the forehead downward as far as the heart chakra, we say This is the Temple of God.. At a further stage the same practice is done with closed eyes, while visualizing a luminous line being traced by the eyes, as was previously done with the hand. For still more advanced experience, one visualizes oneself as if one is a mirror, while tracing the horizontal and vertical lines upon the imaginary screen. During the singing Zikar Meditation, there are some technical considerations to be observed. For example, the king posture is recommended because the legs are relatively relaxed when sitting in a cross-legged position, although the cupid posture 1 is known to be most effective. However, there is no real obligation regarding the posture to be adopted. Some sit on chairs, providing that the rotation of the upper body is not hindered by the arms or the backs of the chairs. 1 This posture is described in the Collective Interview of July 12,

73 Another matter to consider is that during the this meditation, the hands should really be placed on the knees, to bear the weight of the upper body during the rotation movement, leaving the fingers relaxed, so as to enable the free flow of magnetism while doing this very sacred practice. The breath technique is also very important. Along with the expelled breath, one is eliminating negative influences, while the positive vibrations of the sacred words have a purifying, revivifying and uplifting effect. The breath moves in harmony with the rhythm of the Zikar, and because of the regularity of the chanted repetitions, the breath adopts automatically a different rhythm to the normal one. Another aspect of to consider is that fluctuations in the voice are necessary in order to emphasize accents on certain words of the Zikar code, while lowering the chin towards the chest or heart chakra. At a later stage of the experience, the eyes trace a visualized luminous circle during each rotation of the melodic Zikar code. The center of that circle is the heart chakra, and its diameter is the distance from the floor to the crown chakra. This visualized circle can be very helpful in controlling the mind during the Zikar Meditation. The after effect of the Zikar Meditation is experienced while hearing the sound Hu constantly resounding for days and days afterwards, along with the luminous circle that was visualized and which persists, culminating in dazzling sparks of light. The Singing Zikar Meditation is similar to what the Hindus call Japa Yoga, where many different disciplines are developed simultaneously. For instance, for physical discipline (Hatha Yoga) a chosen posture used. For mental discipline (Jnana Yoga) the help of various mind disciplines are chosen. In meditation, 73

74 the emotions are focused on the divine Presence (Bhakti Yoga), ultimately losing the self in the folds of the Beloved (Samadhi). 74

75 A Gentle Singing Zikar Performance Guide In the Collective Interview given during Summer School 1925, Hazrat Inayat Khan stated that the words of the Zikar are La El La Ha El Allah Hu. These words represent a binary code that unfolds along the three stages of the Zikar meditation, until reaching the fourth stage, the sacred sound Hu. The Gentle Singing Zikar was composed by Hazrat Inayat Khan in the Bairavi Raga, specifically chosen for this meditation. Zikar I La El La Ha El Allah Hu This is a mystical attunement, to be understood as the awakening of the heart chakra. Beginning with the head humbly lowered toward the heart in silence until the music recording is heard. Then, along with the first part of the melodic code, a rotation movement is made toward the right shoulder, mentally drawing a line with the head, while chanting the words La El La Ha. Finally, in a downward movement, returning to the level of the heart, the words El Allah Hu are chanted on the second part of the given melodic code. 75

76 Zikar II El Allah Hu This is an affirmation of the All-Pervading, and could be understood as an inner longing. Beginning with the head humbly lowered toward the heart in silence until the music recording is heard. Then along with the first part of the melodic code, a rotation movement is made toward the right shoulder, mentally drawing a line with the head, while chanting the words El Allah-a. Finally, in a downward movement, returning to the level of the heart, the word Hu is chanted in unison with the recorded sound. Zikar III Allah Hu The inner longing is replaced by deep feelings of gratitude, when becoming conscious of the All-Pervading. Beginning with the head humbly lowered toward the heart in silence until the music recording is heard. Then, along with the melodic code, a rotation movement is made toward the right shoulder, mentally drawing a line with the head, while chanting the words Allah-a. Finally, in a downward movement, returning to the level of the heart, the word Hu is chanted in unison with the recorded sound. 76

77 Zikar IV Hu At this stage, the self is felt as an illusion, when merging in the All-Pervading. Beginning with the head humbly lowered toward the heart in silence until the music recording is heard. Then, while taking in a smooth breath without words a rotation movement is made toward the right shoulder, mentally drawing a line with the head. Finally, in a downward movement, returning to the level of the heart, the Hu is chanted in unison with the recorded sound. 77

78 Sheet Music to the Gentle Singing Zikar of Hazrat Inayat Khan (2011) Zikar I, 50 repetitions & bb b b 4 q = œ œ j œ œ œ œ œ œ œ œ œ j œ œ œ œ œ œ œ La El La Ha El Ah La Hu La El La Ha El Ah La Hu & bb b b 6 8 œ œ j œ œ œ œ œ œ œ œ œ j œ œ œ œ œ œ œ La El La Ha El Ah La Hu La El La Ha El Ah La Hu rit. 10 & bb b b œ œ j œ œ œ œ œ œ œ La El La Ha El Ah La Hu Œ Zikar 2, 40 repetitions q = &b b b b œ œ œ œ Œ œ œ œ œ Œ œ œ œ œ Œ œ œ œ œ Œ &b b b b El Ah La Hu El Ah La Hu El Ah La Hu El Ah La Hu rit. œ Œ œ œ œ El Ah La Hu 78

79 Zikar 3, 30 repetitions q = & bb b b rit. œ œ œ œ j œ œ œ œ j œ œ œ œ j œ œ œ œ j Ah La Hu Ah La Hu Ah La Hu Ah La Hu & bb b b œ œ œ œ j Ah La Hu Zikar 4, 20 repetitions q = 62 &b b b b 4 6 rit. &b b b b w Hu w Hu Hu Hu Hu œ œ w œ w œ w œ 79

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81 Part V The Chromatic Zikar 81

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83 The Chromatic Zikar Practice The Chromatic Zikar practice is most helpful as a preparation for the Gentle Singing Zikar Meditation of Hazrat Inayat Khan. This practice develops the quality of the voice, which is an important mode of communication of thoughts and feelings, either harmoniously or in an unconsidered tone, the effect of which can have a completely different impact than that, which one might expect. Therefore, the awareness of the voice is obviously one of the many ways with which, one can convey whatever one has to offer. The Chromatic Zikar also helps as a breathing practice. When chanting on the melodic code of the Singing Zikar, one is exhaling through the mouth, expelling thereby negative vibrations and toxins. It is also a concentration technique, due to the coordination of the exhaling breath and the chanting, besides also the awareness of the resonance of the sound vibrating at the level of the various chakras. Each chanted repetition of the melodic code of the Singing Zikar is successively augmented by a half tone, while rising to a given pitch, followed by the descending scale, which is also done chromatically. At each ascent and descent one intones a given vowel. The last of the five sequences is chanted this time upon the words of the Gentle Singing Zikar Meditation. One mentally focuses upon the heart chakra, with closed eyes, keeping in mind the following picture: My heart is an empty bowl in which there is only place for Thee. 83

84 The closing of the Chromatic Zikar Practice is done in silence. All thoughts and wants are cleared away, once the veil of the I concept has been replaced by the brilliancy of the Shining Light in Space. Instructions Related to the Five Elements Meditations The Chromatic Zikar is sung to the accompaniment of an audio recording and is organized in six sequences. Each sequence ascends along the chromatic scale, and then returns, descending to the starting note. The eyes are closed while ascending and descending on each chromatic sequence. It is not necessary to do all the sequences in one session. One could choose from any of the five element sequences and perhaps do two or three of them. Whichever sequences chosen, one will always end with the sixth sequence, the heart chakra. The Chromatic Zikar is sung collectively, but can also be done individually, providing the voice is guided by an appropriate recording. When done collectively, it is important that the group be lead by an experienced musician so that the intonation and rhythm of the performance can accurately match the audio recording. The Chromatic Zikar can be performed in two parts with men and women s voices set an octave apart. With a mixed choir, it is possible to add a quint, an interval of a fifth, above the lower part. 84

85 1. Earth Element The inner gaze is on the tip of the nose. Yellow light coming in to and radiating out from the tip of nose. Tone: AAH on ascending and descending scale. Earth Attribute: Stability. 2. Water Element The inner gaze is on the bridge of the nose. Green light coming in to and radiating out from the bridge of the nose. Tone: OOH on the ascending and descending scale. Water Attribute: Mobility. 3. Fire Element The inner gaze is on the area of the centre of the forehead. Red light: coming in to and radiating out from the centre of the forehead. Tone: EEH on the ascending and descending scale. Fire Attribute: Energy. 4. Air Element The inner gaze is on the crown at the top of the head. Blue light coming in to and radiating out from the top of the head. Tone: EEU on the ascending and descending scale. Air Attribute: Inspiration. 5. Ether Element The inner gaze is on an area above the head and spiraling upward Diamond white light containing all colours Hu is sung on the ascending and descending scale Ether Attribute: Inner Peace. 85

86 Meditation Section Closing Meditation on the heart chakra The words of the Zikar are felt within the heart chakra. There is no colour concentration. LA EL LA HA, EL AL LA HU is sung on the same notes, ascending and descending. A 5-minute meditation is followed by a bell tone to mark the end of the practice. The syllables are pronounced: ahh, as in father ooh, as in over eeh, as in eel euh, as in rue oo, as in you or bamboo 86

87 Part VI Contemplations on the teachings of hazrat inayat khan 87

88 88 a collection of short texts on various subjects, inspired by the gathas, githas, sangathas and sangithas

89 Contemplations In order to create a coordinated system of esoteric training, some teachings of Hazrat Inayat Khan have been grouped together in originally unpublished literature classified in distinct volumes known as Gathas, Githas, Sangathas and Sangithas. These constitute the basis of the instruction given in an atmosphere of inner realization, in the Inner School of the Sufi Movement, where the object of worship is beauty, the moral is harmony, and the goal is love in all its aspects, human and divine. 1. Sufism, or wisdom, related to the word sophia, is not only acquired through knowledge but also by the grace of intuition. Sufism is not a dogmatic doctrine nor a new religion; Sufism has always been, just as wisdom has always been. Sufism could best be understood as a balanced condition amongst knowledge, wisdom, intuition and adaptation to cultural circumstance. 2. Spirituality expresses itself in different garbs, although all mystics are inspired by one and the same truth. It is the lack of understanding of this truth which has given rise to religious differences throughout the ages. 3. Real spirituality is living a life of fullness, with deep insight into all that comes one s way, and raising one s consciousness by expanding the radius of the heart, while at the same time forgetting the self. 4. Spirituality is the unfoldment of inner nobility, the divine heritage of every soul, through which the light of the soul is unveiled, expressing itself in modesty, kindness, graciousness and love. 89

90 5. What use is religion, philosophy, morality, or spirituality if there is not an inclination to sympathize, to harmonize, and to forgive? It is not by working wonders that one proves one s divine origin. If it is seen in anything, it is in the aristocracy of the soul and in the democracy of the heart, meaning the dignity of the personality and the unconditional brotherly attitude. 6. Asceticism is certainly a means of developing inner realization, but of what use is such an attainment if one is not human in spirit? Balance in all things is the greatest responsibility in the life of a mystic. 7. One cannot stop the natural course of life with either material or spiritual abilities, just as one cannot hope to stop the rain simply because one does not wish to get wet. In the same way, one cannot oblige others to act and think as one wishes, but one could make every effort to become an example to those who might thereby be inspired. 8. Whether one loves one s fellow humans or whether one loves God, when face to face with the sovereignty of love all traces of the self as lover disappear in that light where there is neither mine or thine. 9. As smoke obscures the brightness of the flame, the light of the soul is dulled by the consciousness of the self. This explains why some are deeply moved by the beauty of music, poetry and art, whereas others, when the feeling for subtlety has not opened their hearts, are as blunt as stone. 10. Self-denial does not mean denying all things, but rather an awakening to the reality of the true self within, liberated to the extent that it resounds like a church bell to whatever strikes upon its feelings. 90

91 11. The heart is like an open window through which the light of the soul is projected upon the mind, and through which the impressions pictured in the mind are reflected back upon the soul. 12. When wakening from a dream, one might be sorry not to know the end of the story, and wish to go on dreaming. Similarly in life, the intoxication of one s activities can be so enslaving that one easily overlooks their pointlessness. 13. The voice of the spheres is an accumulation of an infinitude of frequencies which together resound as a universal tone, audible in many ways as it awakens within each feeling heart. When the receptive channels of the five senses are inverted, the inaudible then resounds at an abstract level of consciousness. 14. The origin of every impulse is divine, intelligible in different ways according to the degree of one s comprehension. 15. An impulse is a power in itself, and each time that the will creates an impulse, it is drawing that energy from the cosmos, which in turn returns new strength to the will. 16. The essence of life, manifested in nature, may be recognized in the flowers as perfume, in the elements as colors, and in the rocks as precious gems, all of which come as blessings to the one who discovers the divinity in all creation. 17. Do not look for thanks or appreciation for all the good done to others, nor let your good deeds stimulate vanity, but do good for the sake of goodness alone, without even the thought of being recompensed. 18. There are two main forces in life, one called kaza and the other called kadr. The one force is all-powerful and the other is only that which is at one s individual disposal. The 91

92 92 contrast between the two is experienced when, during the intoxication of an initiative, a much greater force suddenly blocks all attempts and one cannot proceed. This is where one s wisdom is put to the test. 19. In every person one or more elements predominate, forming the characteristics of one s behavior. The influence of the earth element is stability, that of water is receptivity, of fire is enthusiasm, of air is inspiration, and the ether is the all-pervading light of the divine presence. 20. Nothing has an absolute value. It is the ideal pursued, either material or spiritual, that lends it worth. 21. As storms disturb the ocean and the waves upset the surface, in the same way earthly passions disturb the spirit and upset the mind, causing restlessness which results in useless turmoil. 22. The universe is an infinite mechanism and we are all part of it. In spite of all our worldly knowledge or spiritual attunement, at times things go wrong because we are all part of the general scheme; we cannot always expect the ocean to be without storms. 23. The intensity of thought, speech and action are related to the power of the feeling heart, and even will power is subject to that same source within, but wisdom is the holding of all impulses in perfect balance. 24. In all projects, first question oneself to be sure that there is no inner conflict. Only then shall one be convinced that success was already planned by providence. 25. Everything that one sees could at the same time be audible, and all that one hears could at the same time be visible. When a pebble is thrown into a pool, one sees the

93 horizontal circles on the surface of the water but one does not see the circle growing beneath the surface, as well as also above, forming in reality a perfect reflection which goes on spreading in the infinite. 26. There are two aspects to all creation, the seen and the unseen aspect. In Sufi terms these are called sifat and zat, also referred to in Vedantic terms as prakriti and purusha. The one is the known aspect of oneself with which we identify ourselves and the other is the unknown. The aspect which is always apparent keeps one limited within the boundaries of self-consciousness, whereas the unknown aspect, the spirit, is free from limitations. It is when closing the eyes to the known aspect of oneself that one discovers the reality of the unseen. 27. When treading the spiritual path, a battery is created out of three principles: self-discipline, self-confidence and compassion. It is understandable that the value of retention must be recognized so as to avoid the useless waste of the magnetism which is accumulated all along the path of selfrealization. 28. If there is any visible sign of progress on the spiritual path it is seen in the refinement of the feeling heart, and in the humility of the attitude which has become more dignified, showing beauty as an example for all. 29. Heaven and hell are the worlds of one s own conscience, and that which survives oneself and which one has oneself created is subject to the laws of cause and effect in the reality of this world. 93

94 30. One seeks elsewhere for happiness, whereas happiness in reality is right there within one s own being, providing that the want for happiness for oneself has been overcome. 31. One often confuses truth with fact, but truth is of such a nature that it can eventually overrule facts when they are based on illusion. 32. If truth were so small as to be contained within the limitation of words, it could not be called truth. 33. Any role that one plays as an actor on the stage of life soon becomes an intoxication. Under that spell, one clings to one s identifications, even while realizing the illusory nature of those false images. 34. Whatever be one s condition, whether bright or gloomy, as soon as one discovers that nothing is really absolute, one realizes that all is but a moment s game, and all values are only worth what they are in comparison to others. 35. Consciousness is a spark of intelligence and intelligence is the light of the soul. Therefore, the brighter the spark of intelligence, the more the field of one s awareness expands, and the broader becomes the outlook; whereas, the smaller the field of consciousness, the dimmer is the light and the shallower is one s insight. 36. Consciousness is not tailored to a standard size of human thinking. Human thought can expand to unlimited horizons, because the mind occupies as much space of consciousness as one s thinking has expanded beyond the limitations of the self. This explains why the world can be as small as an atom for one and as large as space for another. 94

95 37. That which one wants to hide the most are one s own faults, although these should rather be acknowledged if one really wishes to be freed from them. 38. Very often the term initiation is misunderstood as a commitment to a secret cult, but it is rather to be understood as an initiative freely taken on the path of spiritual liberty. On this path, each step leads to the next one, every step being a new initiative with a broader outlook. In this unfoldment, the initiator s guidance is seen as a source of inspiration to discover the light within. 39. The one giving initiation acts like a brother or sister to all, showing understanding for the opinion of others, speaking to each person in their own style, promoting the unity of religious ideals, offering all that is expected while expecting nothing in return, and silently attuning both self and others to the Spirit of Guidance. 40. The diverse names and forms of the world s religious tendencies are like veils covering the phenomena of the Spirit of Guidance manifested at all levels of evolution and reaching far beyond human concepts of faith and belief. Therefore, the solution to the problem of the day is the awakening to the divinity in all beings. 41. What we think of as I is our own perception of an individual entity functioning as part of an entire network, but as long as the I concept is limited by the idea of duality, such as my world as distinct from the divine all-pervading presence, one s soul cannot be at rest. A drop of water is an entity as long as it is seen as a drop. However, as soon as that drop falls back into the ocean, there is only ocean water and the drop is no more. 95

96 42. Among the numberless goals in our lives, which nevertheless could not be accomplished in an entire lifetime, a balanced condition of body, mind and heart are certainly essential ideals to be considered in either spiritual or material activities. 43. To the question whether a material ideal could be an obstacle to spiritual awakening, one might say that a material ideal could be seen as a humble contribution to the fulfillment of the divine purpose and could very well blossom into a spiritual one, since the entire creation is in a constant state of formation according to a central theme. 44. The purpose of life is not only fulfilled in rising to the greatest heights, but also by diving deep into the deepest depths, whereby the self is lost, but finds itself again as a result of the widening of its spheres of consciousness. It is like the seed which finds the fulfillment of its purpose when rising as a plant and spreading out in full bloom in the rays of the sun after having been laid deep beneath the earth. 45. One values most that which one has made the greatest effort to obtain, although, paradoxically, the most valuable achievements are sometimes obtained with the least effort. Regrettably, one does not always realize the true value of such achievements, and when the sense of gratitude has not been awakened those achievements were in vain. 46. Undoubtedly the self, the consciousness, rejoices or suffers unrest from positive or negative thoughts. It is when losing hold of itself and focusing upon the divine presence that the consciousness becomes a radiant channel through which the soul is ultimately the spectator of all happenings, but 96

97 as in a mirror, the impressions reflected do not leave any enduring trace upon the soul s immaculate surface. 47. The term belief is used when referring to an idea or an ideal which one respects, recognizing the wisdom which it reflects. However, to follow a belief for fear of the consequences of not acting in accordance to rules is dogmatic obedience. 48. Some beliefs and superstitions descend from ancestral sources, while others are psychological impulses, which grow in time into customs and local habits, becoming part of the identity of specific cultures. There is always some wisdom hidden in every belief, but one often confuses belief with truth. Dogmatic belief nails one to the ground, rather than helping one to fly up into higher spheres. 49. The Hindus greet by joining the palms of the hands, symbolizing the meeting of the two powers of the kundalini energy, ida and pingala. The Chinese greet by first clasping the hands and then touching each other s clasped hands, symbolizing an exchange of the divine power within. The Arabs shake both hands together symbolizing the exchange of that same power. The Persians press one hand to the heart, suggesting being united wholeheartedly with the divine power. The western custom of kissing both cheeks also symbolizes an exchange of the jelal and the jemal flows of prana. 50. The ringing of bells and gongs in all religions not only indicates a call for prayer, but a mystical insight into this tradition reveals the attunement of the heart of the worshipper to the resonance of the bells, which builds up a network of vibrations creating spiritual intoxication. The 97

98 98 mystical secret of the magic of sound has been abundantly described by the sages of all times. 51. Wisdom has been expressed all down the ages in different symbolic ways and forms appropriate to the time, by the understanding of which the seeker carefully unravels the veils of truth, disclosing beauty which words are inadequate to reveal. 52. There is an awakening in understanding deeper subjects which do not necessarily find place in the average mode of thinking, but are expressed in symbols which speak without words and thereby offer a means of preserving the beauty of truth for ages and ages. 53. Light has always been most attractive in such aspects as fire, jewels, and all that is bright and shining like the sun and the stars. This inspired the ancient cultures to worship the Sun as the symbol of divinity, and later, a golden disc above the head symbolized greatness or wisdom. The zardash of the Zoroastrians was pictured above the heads of the great rulers, and this same symbol is also found related to saints and angels in the Christian faith, as well as in Hindu and Buddhist temples. 54. When seen as a symbol of life, the vertical line of the cross illustrates activity, whereas the horizontal line denotes obstruction and limitation. This depicts the path of selfdenial, the sacrifice with which the seeker on the inner path is confronted when possessed by truth. Crucifixion on the path of truth means effacing the I concept and replacing it with Thou art, whereby the veil that hides the divine presence within is removed. 55. The Egyptian symbol of a golden disc, symbolic of the light of the spirit, flanked on either side by wings and snakes,

99 illustrates the three powers of the spirit: The sound of the universe, the color of the five elements, and the energy of action. The light of the spirit, like the light of the sun, contains all the colors of the rainbow, which may also be seen in the five elements, the characteristics of which are as follows: spreading (earth), flowing (water), rising (fire), turbulence (air), withdrawing (ether). 56. The manifestation of the spirit within different dimensions and directions is symbolized in various ancient cultures, such as for example in the Hindu theory related to the kundalini energy with its two complementary streams, ida and pingala, the creative and the receptive powers. 57. The specific creative and receptive principles which the Sufi mystics call jelal and jemal, also portrayed as the sun force and the moon inspiration, manifest their influences either on the right side of the body or on the left side, flowing alternately through the right nostril or the left one. The secret of all success resides in the appropriate use of these energies, in harmony with the type of activity in which one is involved. 58. The dove, which dwells in the skies while at the same time being dependent upon the laws of the earth, symbolizes the personality of those spiritual beings whose dwelling place is both heaven and earth. In the fulfillment of God s message to humanity, the bringer of the message is never really separated from the divine origin, even amidst the commitments and limitations of human attachments and experiences, throughout the flight from heaven to earth and from earth to heaven in answer to the call. 59. In the Sufi emblem, the heart with wings signifies the longing for freedom from the self, when attuned to higher 99

100 ideals. The crescent moon, which receives the light of the sun and increases thereby into fullness, symbolizes receptivity of the human heart to the light of the divine presence. The five-pointed star represents the ever-radiant light of the Spirit of Guidance offered to the human heart as it liberates itself from the limitations of the self, in response to the divine light within. 60. The dot is the essence of all forms, for in the extension of the dot resides the source of every line. Obviously, the extension in direction, horizontal or vertical, determines the angle and orientation of every line, be it up or down, to the right or the left. In Sanskrit, the dot is called bindu, which means source and origin of all creation. The dot means zero but, paradoxically, it can expand into a circle in which there is infinite movement or perpetual motion, and therefore, from a mystical point of view, nothing and everything are two opposite expressions of one and the same reality. 61. Prana can be projected to any part of the body, charging that part with radiance and magnetism, but that phenomenon only occurs when the breathing technique has been appropriately developed. 62. Just as the most beautiful composition would not sound right on an untuned instrument, in the same way the magic powers of the prana only circulate freely along with the kundalini stream and along the nadis, when those fine channels have been awakened to the luminosity of the allpervading divine presence. It is then that one becomes conscious of the chakras which reveal themselves as open windows looking onto an unknown world where there is no longer any frontier between reality and unreality. 100

101 63. Breath is the central theme to be considered in life, since it governs the physical and mental mechanism of our entire being. Along with the importance of the purity of the breath channel, rhythm in breath is the magic key which can unlock all the treasures which the breath can offer. 64. When the rhythm of the breath is in disorder, all things go wrong and one shows the appearance of an unbalanced state, either physically or mentally, or both. When the breath is brought under control, it has a revivifying influence, absorbing out of space both the physical and metaphysical energies required for our well-being. 65. When the breath is developed, becoming so to speak a magnetic current of higher consciousness, it is then projected as rays of light. These rays fall upon the screen of the mind like the beams of a searchlight, helping the mind to see in all clarity the object of thought. 66. The quality of intuition and inspiration is consequent to the intensity of the rays of light shining upon the surface of the mind, and to the ability of the mind to channel received impressions to the correspondent functions of expression, through which they are then manifested as word, color or tone. 67. The vibrations of the breath are the substance of all expression. The spoken word strikes upon the heart like a hammer upon a gong, but the power of breath also strikes just as intensely, even without the help of the spoken word. This explains why the breath of a spiritually awakened person is vitalizing and is communicative of love and energy. 101

102 68. The nature of the mind is to hold impressions. This faculty is called memory. As a consequence, a thought is held in the mind whether beneficial or not, without consideration of what might be the outcome of this retention. One often retains a thought of pain or of unkindness without realizing the consequences of discomfort and distress for oneself and for others. 69. Concentration is practiced for the purpose of gradually developing willpower, which helps in making a better use of one s faculties. One tries to remember the impressions which are worth remembering, and to wipe out those which it is preferable to forget, freeing oneself thereby from that which disturbs one s peace of mind. 70. Anything that weighs upon the mind, such as worry, fear, remorse or guilt, keeps the mind attuned to a pitch which is below its natural tone, preventing one from functioning efficiently. To be so hindered is like standing in front of a barrier, not seeing that one has a hammer in one s hands with which the obstacle could be overcome. One seldom realizes that the problem lies within oneself alone. 71. Unwanted impressions may be disposed of in various ways; some could be buried peacefully under the earth; others drowned in the water so that they never rise again to the surface; some burned to ashes; others shaken away like dust in the wind, and still others deleted from the mind as though they had never even been there. These deconcentration exercises are usually done in attunement to the appropriate element. 72. Often questions arise concerning such concepts as good and bad as well as other ethical standards, which are not always understood in the same way by the followers of different religions, cultures and ethnic customs. Could 102

103 one perhaps say that wrongdoing causes discomfort to the conscience, whereas righteousness brings satisfaction? But again, how good, really, would the righteous one be if, after doing good all one s life, one still had not found happiness? 73. Harmony is brought about by attuning oneself to all beings and all circumstances. When one is not able to tune oneself to others and to circumstances, but instead, tries to tune others to oneself, it is then that the string breaks, so to speak, for each is destined to a given pitch, and it is as if one were attempting to tune the string of a cello to the pitch of a violin. 74. Belief is a natural tendency which persists in its chosen course like a stream of water flowing peacefully onwards until it strikes a rock standing in the way. The rock could be understood as the stubborn resistance of reason, which claims the support of facts, and obviously the two - resistance and faith - shall sooner or later come in conflict with each other. When both have overcome their differences, one speaks no more of belief, but rather of conviction. 75. Truth knows no boundaries, as long as one s belief is built upon conviction and is guided by the light within. 76. One belief cannot possibly be the right belief for all. When adopting another person s belief out of consideration or weakness, one could very well be giving oneself away to something that one might subsequently regret. If, on the other hand, one closes the doors of one s heart to another person s belief, which might offer guidance and enrichment, one is missing a precious opportunity. Therefore a balanced insight is required in all circumstances. 103

104 77. It is love which motivates the power of the mind and with the help of which thought becomes clear and creative. Like the plant which springs forth from the earth, nourished by rain and sun, so does love, which is of divine origin spring forth from within the heart, nourished by devotion, prayer, and meditation. 78. Various interpretations are given to the concept of spirituality. It is seen as holiness or melancholy, as wonder working or as fanatical piety, but because spirituality cannot be confined to any form, it cannot be defined. For a saintly person, spirituality consists in seeking to please God and God s creation, without any other purpose than spreading happiness, which is God in spirit. 79. When one concentrates on the earth element, which suggests the concept of stability, the breath adopts the tendency to spread. When one concentrates on the water element, which suggests the concept of mobility, the breath adopts the tendency to absorb. When one concentrates on the fire element, which suggests the concept of energizing, the breath adopts the tendency of action. When one concentrates on the air element, which suggests the concept of upliftment, the breath adopts the tendency to accommodate. When one concentrates on the ether element, which suggests the concept of light, the breath adopts the tendency of receptivity. 80. Some believe that their purpose in life is clear, and for others it is perplexing, but whatever one pursues, whether of a material or a spiritual nature, if one has not discovered the divine presence within, one has not realized what is the true purpose of life. 104

105 81. In a gain a loss may be hidden, and a loss might result in a gain. 82. However small a project may be, when once it is decided, it must be accomplished, not necessarily for the benefit of the object but for the experience in perseverance, because each accomplishment is a step toward a higher goal. 83. True satisfaction is only experienced when rising above one s accomplishments, from which perspective one may perhaps realize that the price paid was greater than the value of the object won. Nevertheless, the difference will be credited in the form of greater experience when setting out on the next project. 84. There is a belief in all religious traditions, according to which unseen help is granted when invoking the grace of saints and great beings, whose images symbolize prosperity and guidance, and it is undeniable that when love and devotion is strong, the heart becomes a receptacle of the positive influences thereby conveyed. 85. Just as there are rails on which a train travels, in the same way, tracks are traced in our lives along which the wheels of our actions roll either smoothly or chaotically, according to the impulse of our will power. While travelling on the journey through life, one gradually discovers that there are two basic guiding rails in our lives: the unknown (karma), or destiny, and the known (dharma), or duty. During the journey it could occur that the wheels might slip off the rails owing to lack of self-discipline, in which case we only have ourselves to blame if one is not acting in harmony with the object to which one is predestined. 105

106 86. Imagination can play surprising roles in life, either beneficial or negative ones. Under the spell of superstition, one becomes the slave of one s own pre-conceived ideas, giving in to such states of mind as pessimism and depression, which is like the end of a path which leads nowhere. 87. When unaware of the power of the mind-world, one s thoughts become entangled as in a spider s web which constitutes an impediment to one s own expectations. One s condition might then induce others into the labyrinth of one s own negative thinking. 88. Autosuggestion can attract or repel whatever situation one wishes to create for oneself or for others, and can very well either determine success and happiness, or be the cause of failure and destruction. 89. Focusing a thought is like striking an arrow, carrying with it either good or bad feelings. This is why it is so important to be aware of the effect of one s thoughts, as well as of the cause. Psychic power is like a spring of running water, and the thought is like the system through which the water is channeled. 90. It is when we become sympathetic to the beliefs of others that we then realize that the purest essence of religion is silently manifesting in all religious ideals, inspiring the believer and offering inner security to all those who listen to the voice which is constantly coming from within. 91. Wisdom has no claim of its own, but it does have great Ideals, among which one basic one is to help others in discovering that the purpose of religion is Unity and that Unity is the purpose of all religions. Therefore, the one flame of wisdom which kindles the many candles 106

107 illustrating the various religions, symbolically represents the Spirit of Guidance shining in all and at all times. 92. All life is one and the same abstract consciousness, which manifests in as many rays as there are beings. Manifestation is, so to speak, the crystallization of abstract consciousness within a framework or akasha, wherein life is all-pervading, just as it is throughout all space. Within the framework of the material body, abstract consciousness becomes intelligible as different vibrations such as light in various shades specific to the five basic elements which contain the secret code of our planet earth. 93. In our earnest strivings to become living examples of what wisdom really implies, we are constantly reminded that wisdom does not need to prove itself; it is the lack of wisdom which fights for self-assertion. Wisdom is there when the mask of the ego is removed, whereupon there is peace in our hearts, and when being ourselves in harmony with the divine presence within we feel the need to offer peace to others. 94. It is along the flow of the incoming breath that the different characteristics inherent in the five elements are channeled by way of the five senses to the mind world. These energies, which correspond to the natural tendencies of the elements, condition the breath with such characteristics as spreading, flowing, rising, penetrating, and unfolding. 95. Movement is induced by the law of attraction. Opposite forces, the creative or jelal and the receptive or jemal, seek to complete each other within the capacity of a third force, kemal, which is neutral, being at the same time the source of all energy and the culmination of jelal and jemal, wherein their natures lose all creative and receptive characteristics. 107

108 96. When the breath happens to be under the spell of the creative energy jelal, there is a natural tendency to act positively, to take decisions, to start projects and to defend one s rights. Under the spell of the receptive energy jemal, one is resigned, communicative and well disposed to inspiration. The kemal energy, which is life itself, is beyond distinctions and differences. When attuned to this energy, one finds oneself face to face with the divine will, and all material interests lose their hold because both the creative and the receptive dispositions are in a state of suspension. 97. Since the breath is life itself, and since the influence of the five elements is coordinated through the power of the breath, it is clear that by developing mastery over its volume, length, rhythm and subtlety, one develops a strong hold on one s condition, as well as on one s place in life. 98. There are three characteristic types of breath. In one, there is no distinguishable rhythmic count, which carries the risk of developing a chaotic disposition. In the second type of breath, the inhalation and the exhalation follow chosen rhythmic patterns, resulting in the awakening of specific attributes. This breath is used during such autosuggestive practices as wazifa, fikar and kasab. The third type of breath is the perfectly balanced one, which arises automatically during meditation, where no specific rhythm is consciously created, but the breath flows in accordance with a subtle pattern which corresponds to the nature of the meditation. 99. The five senses are like windows able to be opened or closed. When open, the senses receive impressions from the outside world such as those through the sense of smell, the sense of taste, the sight, the hearing, and the touch. When closed, the senses are then surrendered to the imagination 108

109 of the seer who perceives within. This is where individual consciousness dissolves into cosmic consciousness Moses is known to have held light in the palms of his hands. Zoroaster and Christ are also often pictured with rays of light shining from the palms of the hands, which suggests the radiance which can be awakened in the fingertips and which can be directed to any part of the body. This experience is also known in the practice called shagal, related to the inversion of the sense of touch, also called the divine caress In reality there is no darkness. Life is light omnipotent and omnipresent. When spreading or scattered, light appears to be dim, but when gathered it becomes bright. Therefore, the practice called shagal could be seen as an experience of drawing life forces to a center, a center within one s consciousness. The idea is to reverse the sensory faculties so that they become conscious of the spirit within, the true seer. In other words, when closing the senses to all incoming impressions, one finds oneself face to face with an open window upon the innermost depth of one s own being In Hindu metaphysics, nada brahma or sound-god, is referred to as being life s secret. This is so because sound is motion and nothing takes place without energy of some kind resulting in motion. This esoteric understanding of the mystery of sound is also found in the practice called shagal, related to the inversion of the sense of hearing The antarajnani, or knower of the abstract world within, sees light with closed eyes, hears the inner sound (called anahad or sarmad) with closed ears, and experiences all the other inner sensations while directing the consciousness 109

110 110 inwardly, a practice also called suran or suara or swara yoga in Hindu terms. The first and further steps are known as sultani nasurah, sultani mahmud and sultani kaskar From an esoteric point of view, the breath unfolds according to two characteristic conditions: uruj and nazul. In the inhalation, the uruj breath draws within us the influences of the cosmos. During the nazul exhalation, the breath projects outwardly the influence of our own inner condition. In the first case it is our state of mind which is affected negatively or positively by the conditions of our surroundings, and in the second case, the surroundings are affected negatively or positively by our state of mind The cosmic energies of uruj and nazul are also traced in nature s unfoldment, such as in spring and autumn, in sunrise and sunset, and in the waxing and waning moon. Since we represent the world in miniature, all of nature s characteristics can also be found within us. This explains why the rhythmic rise and fall of our breath has such great powers upon our physical and mental conditions, and consequently upon our behavior and our general conditions in life Activities which would be successful during the rising power of uruj, would not be advisable during nazul, and vice versa. Just as the sun rises, reaches the zenith and sets, in the same manner the light of the mind shines brilliantly while uruj prevails, overwhelming all limitations of reason and logic. The same light arrives at the zenith when a project reaches its culmination, which corresponds to the kemal condition. Thereafter comes a third phase, in which the initial enthusiasm starts to decline, referred to as nazul. This is followed by a fourth phase, which the Sufis call zaval, when the light of the mind is no longer focused

111 upon the project, but rests in a state of inertia at the fall of action following the project s accomplishment All elements are present, to a greater or lesser degree, in all of nature s creation. Similarly, in each element all the colors of the rainbow may be seen, although one specific color is predominant in each The elements present different characteristics. For instance, the earth element, which has the tendency to spread, also inspires stability and determination. The water element, which has the tendency to flow, also inspires movement in one s enterprises. The fire element, which has the tendency to rise, also offers energy and inspires action. The air element, which has the tendency to disperse, also inspires resignation to the divine will. The ether element, which has an uplifting tendency, also inspires meditation and inner contemplation. It is the fire element which makes one rise in anger against another, while the water element in one s nature has a subduing effect. The earth element is responsible for our preconceived ideas, and the air element is a handicap when taking decisions The power of breath is also related to other major factors such as the opposite polarities of jelal and jemal. The jelal nature is courageous, determined and expressive, whereas the jemal nature is receptive, kind and inspiring The two polarities, called shiva and shakti in Vedantic terms, may be likened to the sun and the moon. The kemal condition is the simultaneous activity of both polarities, resulting in the annihilation of the very nature of each, and creating thereby a perfect balance. 111

112 111. Paradoxically, the kemal condition produces failure in material activities but is the source of spiritual attunement where the annihilation of the self prevails. This is called in Hindu poetic terms, the bowl of poison of Mahadeva Words are the echo of thoughts, and thoughts are the echo of emotions, which finally find expression when the words are spoken. Conversely, words, which become images in the mind, can also penetrate the depths of the heart To penetrate the depths of the heart is the secret of the great powers, generated in the practice called wazifa by the Sufis, and mantram or mantra yoga in Vedantic terms, meaning the repetition of a sacred word, the influence of which is beneficial both physically and psychologically For spiritual enlightenment the sacred attributes of God are invoked, and for character building appropriate words are used in the way of autosuggestion Zikar, also called mantra yoga in Vedantic terms, is a kalma kalam, meaning a meditative, rhythmic repetition of the sacred name of God The Sufis of all ages have expressed the zikar with the words La el la ha, el Allah hu or God alone exists, repeated either in a spoken or a chanted meditation while gently rotating the torso in a perfectly synchronized movement During zikar, the body of the zakir, intensely tuned to the rhythm, becomes itself the repeated word, the voice radiates great warmth and the breath of the zakir becomes magnetic; as Shams Tabriz said, Say Allah and Allah shall you become. 112

113 118. Just as rhythm is the nature of motion, so is inhaling and exhaling the power behind all actions When the breath is chaotic every initiative fails, the memory slumbers and the will power seems to have crept aside; whereas when the breath is harmonious, the mind is then under control, and one is better able to accomplish one s duties The practice called fikar helps to obtain mastery over one s physical and mental conditions. This practice is a combination of rhythmic breathing together with the silent repetition of a wazifa or a chosen attribute, which works as an autosuggestion, unconsciously day and night, soon even becoming second nature Once one is awakened to the precious help which the fikar practice offers in the way of securing a balanced condition in one s entire being, one then feels the need to relate that technique to one s feelings as well When relating the fikar practice to one s feelings, there is a holding of the breath between the inhalation and the exhalation. If the inhalation takes four beats and the exhalation also takes four beats, the breath is then held between inhalation and exhalation for eight beats During fikar, while inhaling, one mentally absorbs the vibrations of a chosen wazifa. While holding the breath, one mentally assimilates those vibrations. While exhaling, one renders them to their source, with feelings of gratitude in one s heart When practicing fikar as a pranayama exercise the breath is either inhaled through the right nostril and exhaled through the left nostril (jemal) or conversely inhaled 113

114 114 through the left nostril and exhaled through the right one (jelal) An impression is the shadow of events received through the five senses and traced automatically upon the screen of the mind, where line, color and dimension are coordinated to form an intelligible image. Concentration fixes the impressions received and also helps to retain the thought, the memory which is dependent upon correct observation, as it is also dependent upon will power for the creation of thought In addition to the impressions received through the five senses, there are also much finer ones which vibrate within the heart, and just as a magnet holds particles of metal by the power of attraction, in the same way concentration can become powerful when thoughts are steadily fixed in the mind by the magnetic power of the feeling heart Religion offers a help to realize the unlimited truth, but that same help is shaped into various limited forms and garbs by those who do not see that the means to attain an objective is not the object itself. The path cannot be the goal; the goal must be further still. The path is the means of reaching the goal, but if one argues over the path and disputes about differences, when can one ever reach the destination? 128. Everything perceived through the five senses is stored deep down in the memory, but unless it is actively called upon it remains disorganized. When wanted, however, all the pieces are assembled, re-constructing the original image or reappear simultaneously In dreams, when the light of intelligence is on standby and the power of the will is slumbering, the regrouping of the

115 thought-fragments lacks coordination, which explains the unreality of dream images. The process of unconsciously re-assembling during sleep is called dream, whereas in the waking state the same assembly, without will or intelligent direction, is called imagination Concentration is the secret of all accomplishment in ourselves, in our affairs, and in our relationships with others. As simple as it is, we only feel the importance of this subject to the extent that we understand it Concentration deserves to be an important study and practice in our lives, for it stands as the basic mechanism of every yoga system since the beginning of time Will power plays the most important role in concentration upon a visualized image. Its action is first to provide the impulse of thought which opens the storehouse of memory, and secondly, to hold these various particles together, thereby creating an image upon which to concentrate Those who accomplish great works and those who are successful in everything they undertake are possessors of strong will. Will develops concentration, and concentration develops will Concentration is meant to enable one to hold whatever impression one wishes, not only retaining it in the mind but also building it up and projecting it any desired distance The ability to concentrate can also help one to liberate oneself from undesirable impressions through a process called de-concentration, which requires even more will power than any other type of concentration. Deconcentration must be seen as a means of purifying the mind. 115

116 136. As to observation, the more one can develop this ability, the more one shall discover the secret of strengthening the mind, or, in other words, channeling the energy of will power, thereby developing the faculty of coordinated thinking. The consequence of all these efforts is an automatic development of the most precious of all mental faculties, the faculty of memory For some, the purpose of life is clear and for others it is perplexing, but whatever be the apparent goal, whether material or spiritual, if one has not discovered the divine presence within, one has not realized what is the true purpose of life Never give up, even when faced with disillusionment or by doubts about one s own abilities when comparing one s fate to that of others. The light which shines out from the depth of one s being is far more valuable than the goal for which one might be striving, and the sense of failure attenuates that light Knowledge is the result of collecting received impressions, but this term cannot refer to the awakening of inner awareness. Intellect is the ability to coordinate that knowledge which is engraved within the world of memory. Intelligence, which can never be subject to the limitations of preconceived ideas, is the bright light of divine origin which casts guiding rays upon the mind The power of an impression made upon the mind can be so great that it conditions one s perception at all levels physical, mental, emotional and spiritual. In this way, the vibrations of an idealized image of worship may be reproduced upon the mirror of the soul. 116

117 141. The first steps to be taken on the path of inner development are those of observation, concentration, creative concentration, projective concentration, and deconcentration The object of concentration can inspire one insofar as the heart is open to its message. The effect of a feeling heart can certainly be observed in the lives of great ones, whose deeds have been profoundly inspired by the admiration and devotion that they themselves had for precious ideals The most uplifting subject to concentrate upon is the personality of spiritual souls whom one idealizes and whose examples inspire spiritual guidance. Whatever be the chosen ideal, however, it is the intensity of one s devotion that secures the beauty of the achievement of one s purpose Concentration has the power to bring about desired or undesired results, either intentionally or unintentionally according to whether one is actively concentrating or passively viewing one s own mental record. Therefore, it is clear that there is the risk of becoming a slave of the power of concentration if one is unable to delete unwanted thoughts Upon opening one s heart and finding oneself face to face with the divine presence, one realizes that what one thought was oneself was only an illusion, because individual consciousness is at the same time God s consciousness, just as a drop of the sea is just only a drop and yet at the same time is sea water in an individual form Meditation is an escape from the outer world to land in the abode of the heart, where the consciousness is awake even in the absence of thought, and where there are no 117

118 limitations connected to physical or mental conditioning. One of the main purposes of meditation is to remove for a moment the thought from the mirror of individual consciousness, so that the mind may be illuminated by the light of the soul A Meditation Practice: First, visualize a large, luminous circle placed in front of oneself. Then imagine the circle shrinking more and more until it reaches the size of just a dot or spark of light, while at the same time becoming brighter and brighter, shining upon one s inner consciousness where there is no difference between me and Thee When awakened to higher consciousness, the temporary importance of all values fades away, for one is no longer possessed by them. Desire, for instance, which only leads to transient satisfaction, can cause one to confuse contentment with that real happiness which is revealed in the absence of all notions of self-concern. When we roam toward the horizon of illusion, its countenance gently eludes us as we approach it, unless the journey to discover cosmic consciousness is free from all desire When inwardly awakened one is invariably enchanted by the great wonders of creation, which trigger one s curiosity as to the whence and whither of light, sound, color, form and energy, besides so many other wonders. One feels the need to establish intelligible definitions, to define the indefinable, but to describe cosmic consciousness undoubtedly reflects not Truth but one s own level of consciousness, thereby extending the confining labyrinth of assumptions and speculative interpretations. 118

119 150. Victory over the illusion of the self is obtained when restraining the mind from the uncontrolled recording of impressions. In doing so, rather than identifying oneself with the waves of thought awakened by the external stimulus of the senses and modified by such influences as knowledge, discrimination and emotion, one offers repose to the thinking mechanism All thoughts and actions throw the mind world into corresponding waves. When a thought or action no longer occupies one s attention, one assumes that the thought waves have ceased, but there has only been a reduction in the intensity of their motion. That motion may rise again and again, throwing up stormy waters each time that one happens to release the impressions held in the storehouse of the memory. In other words, impressions, whether good or bad, could be seen as the denial of the ultimate pacification of the waters of the mind world The seer from within (purusha) is all intelligence. Yet, it is only through individual consciousness, or the ability to see (prakriti), that the seer from within sees. The nature of the seer from within is to experience its own reality, which is only a reality inasmuch as the ability to see is there, this ability being at the same time the seer, the sight, and the purpose of seeing When drawing closer to spiritual awakening, one profoundly hopes to probe the depths of life, to discover the source and goal of all things, to unfold the mysteries of time and space, and of matter and spirit In time, all earnest attempts on the path of the seeker finally contribute toward realizing the degree of one s own limitations. This realization awakens the feeling of 119

120 humility, when once the doors of the heart are open, upon finding oneself face to face with the divine presence within The human spirit is of divine origin, shaped by influences experienced at various stages of materialization through which it passes on the way to becoming individual consciousness, as it is understood on the physical plane Each time we set aside our ego, even for a moment, we offer a little bit of our heart to the divine presence, and in return the light of the Spirit of Guidance becomes brighter and brighter, until in the end there remains no shadow to hide the perfection of the all-pervading The heart is like an open window through which the light of the soul is projected upon the mind, and through which the impressions pictured in the mind are reflected back upon the soul There are times in life when we might be presented with only a rattle, as infants are, but at another time a musical instrument would be more appropriate to our level of appreciation. Then, at a still later stage of inner awakening, when the horizon of our consciousness is wide enough to embrace a greater experience, we might discover that wisdom is as a fruit, which ripens through the warmth of the heart The mind world is the receptacle of knowledge and memory, besides also directed thought, such as concentration, and undirected thought, such as imagination and dreams. The mind is, furthermore, the surface of the heart s consciousness, which explains such abilities as creative thought accomplished in combination with feelings and emotion 120

121 160. The conscience is not only a record of one s own experiences and actions, but it is also heard as a living voice within the heart, which is peaceful or unrestful according to circumstances which we ourselves create. But who is it in the conscience who evaluates? Perhaps we could call it the awareness of the seer within The formation of opinions is only one facet of our reasoning faculty, a facet that derives from an uncontrolled tendency to judge, especially seen when people of different levels of evolution express their arguments. The wise, therefore, are reluctant to venture an opinion, whereas it is easy for the unwise, bringing themselves thereby under the criticism of others, particularly when an opinion is formed without complete knowledge of the facts The habit of evaluation is an attitude which greatly conditions our happiness or unhappiness in all relationships with others. As one evolves spiritually one seems to rise above a natural tendency of intolerance, because one sees that which unites hidden behind the individual characteristics which are the subject of evaluation Belief can take two forms, the one having the tendency of running water, flowing from one conception to another, and the other having the tendency of frozen water, which cannot be modified. In this latter case the believer identifies belief with ego and is not open to any other concept than the one held, whereas the belief which flows like running water adapts to progress and to circumstances, finally attaining to conviction. 121

122 164. The proportion of fate and free will can be modulated, inasmuch as one is given a choice to either surrender to circumstances or to modify them. Our life is constantly rolling onwards on the tracks of destiny, the unknown aspect of which is the rail of fate, and the known aspect the rail of duty Success or failure are dependent upon our duties accomplished or neglected, whereby we roll smoothly forward or lose contact with the rails of both duty and fate Will power is the hidden presence of the divine within, although this power might have the appearance of belonging to the self. That is why the more one realizes its real source, the more powerful does will power become. As the plant springs forth from the earth, and is nourished by the rain, so does will power spring forth from within, and is nourished by self-effacement That which is convincing in a thought is the will power behind it, and the most powerful of all convictions is that of a feeling heart. Knowing this, one realizes that all thoughts which the mind projects consciously or unconsciously upon others must sooner or later rebound, returning in some form or other in the same way as a radio wave rebounds upon the transmitter One s greatness or smallness depends upon the motive and not always upon conditions and environment, although these can also be creative of a motive. A person with a noble motive is visibly noble, while a person with a wicked motive is visibly wicked. The movements, expressions, tone of voice, and atmosphere all speak aloud of the motive held in mind. 122

123 169. Mysticism is neither faith nor belief nor dogma nor principle. Mysticism is a divine impulse shining from within, and can only be understood by discovering that the more one is conscious of its secret guidance, the more does mysticism become a reality No one is a mystic who claims to be one, because a mystic has removed all barriers between himself and others, avoiding distinctions and differences, while contemplating all things from the point of view of others, as well as with mystical insight It is the law of manifestation that life encloses itself within an akasha, and this explains why life can manifest itself as separate identities while at the same time paradoxically remaining an undivided totality. Therefore the mystic sees the divine in all aspects of life and is inclined to consider the reason behind the reason in all things As water is found in the depths of the earth, so is love hidden in the depths of the heart. In one person it is found at a deeper level than in another, just as water is discovered at different depths beneath the earth, and that water is either clear or muddy according to the condition of the soil. Furthermore, just as water makes the earth abundant, in the same way the magic of the heart makes the mind like fertile ground, from which every thought arising must sooner or later bear sweet and fragrant fruit Life as we know it is that of our own experiences within the framework of our comprehension, which could be pictured as a bubble on the surface of the sea. This bubble is insignificant in comparison to the vast sea, and yet one cannot say that the bubble is non-existent because it forms a part of the seawater. The apparent difference between 123

124 bubble and sea is that, when merged into the sea the bubble, which was a separate entity, is then no more so, while conversely the sea cannot be contained in the bubble divine grace may be thought of as descending like a dove from above, embracing with its radiance those souls awakened to its charm. divine grace manifests itself overwhelmingly, although most times neither identified nor understood as such. Just like the enigmatic flight of the dove in the clouds, divine grace traces secret itineraries in its own right and in its own time, bestowing unconditionally showers of blessings in most exceptional ways, such as when channeled through the enigmatic flow of inspiration With the aid of such weapons as self-discipline and humility, our imperfections may sooner or later be vanquished for the love of the ideal before us. But unless one is attuned to an attitude of profound selflessness, the rays of the bright light within are dazzling to the eyes While progressing along the path of spiritual awakening, one encounters more and more treasures from the inner world, and one gradually realizes the importance of offering thoughtful protection to accomplishments which the grasp of the ego is always disposed to destroy It is a most important rule in psychology that every motive which takes root in the mind should be watered and reared until it flourishes. If one neglects this principle, one not only creates a handicap to the motive, but one also harms the power of will, which is thereby weakened. Even if the motive is unimportant, a steady pursuit trains the mind, strengthens the will power and secures the entire mechanism of accomplishment. 124

125 178. The spirit of guidance, which is eternally present, becomes more and more a reality in all fields of understanding, when profound insight is acquired into such laws as that of cause and effect. This reveals a constantly guiding power at all levels of our growing consciousness. We become acquainted with the evidence of spiritual Guidance as we repeatedly remove all dust obscuring the bright light shining within The jelal breath is expressive and creative of vital energy, whereas the jemal breath is receptive and responsive. The kemal breath is appropriate in meditation, wherein there is neither a jelal nor a jemal state of mind but one s thoughts are directed to an abstract concept on a spiritual level of consciousness During material occupations, the kemal breath puts one completely out of control, whether physically, mentally or emotionally, and everything goes wrong, because this condition of the breath is neither jelal nor jemal. In other words, the breath has lost its polarity, as when there is an electric short circuit and the needles of the gauges go wild Every step taken by manifestation, resulting in various shapes and substances born out of the involution of spirit and the evolution of matter, unfolds in different proportions of the five basic elements from which all constitutions are structured. In the human being, the purpose of manifestation is seemingly accomplished, and yet improvements upon nature s creation may be understood as a most sacred responsibility entrusted to humanity. 125

126 182. The esoteric understanding of the ether element has been elaborated upon by mystics in all ages, and the various attributes of this element have at times been envisioned in the image of the sun, seen as the absolute, and of which the rising and the setting represent the universal principle of contraction and expansion The principle of contraction and expansion discloses the mystical secret of inhalation and exhalation, which is also found as the fundamental law of all motion, interpreted by the mystics as the breath of God. Expansion is termed uruj by the Sufis and contraction nazul. This alternation in the movement, also called pulsation, could be understood as being the secret of time Intelligence, in Sanskrit jnana, could be understood as being an inheritance of divine qualities within the mind world, or sphere of consciousness, where the soul becomes more and more absorbed in the concept of individuality, attracted by all those aspects of manifestation which tend to be definable when the soul is embodied in the human image In the human condition the soul experiences life on earth through the channel of the thinking power, and in this process it is the heart which, as a clear mirror, reflects back upon the soul all that is experienced, without in any way modifying the brightness of the soul s light What opens the way for the soul to enter into a physical existence, if it is not the power of the breath? All that one experiences through the five senses is accumulated in the mind and kept in memory through the power of the breath Breath, which is the power behind all actions, is that energy which keeps the entire mechanism in running 126

127 order. It is the current which flows through all planes of manifestation, and at the same time works as a coordinating power assembling together action, thought and feeling in one individual being In the human condition, which can be considered as a universe in itself, there are traces of characteristics inherited from the mineral kingdom, as well as from the vegetable kingdom and the animal kingdom, and one can alter the importance of the influence of one or the other of these kingdoms within oneself What is the matter aspect of our being? Is it not crystallized spirit, which could be likened to running water which becomes ice at a certain temperature, illustrating thereby the solid condition of matter? 190. If one is responsive to one s intuition, or even in some circumstances to an instinctive impulse, one does discover a clear inspiration as to the purpose of one s life. Nature is continually indicating that purpose, and everything which one accomplishes is like a stepping stone leading to the goal The allegoric concepts of heaven and hell exist in all religions, providing those institutions with a strong hold upon the masses. In fact there is no such thing as an enclosure where the virtuous are rewarded and the evil are damned. However, there is certainly a heavenly and a purgatorial condition for each person according to the state of one s conscience; and what is more, the heaven of one may be a hell for another When one stands in front of a mirror either in rags or clad in gold, the mirror holds the image which it reflects, yet is not influenced by the concept of misery in the one case nor 127

128 of richness in the other. In the same way, the soul, which shall never be either saint or sinner, cannot be influenced by either of these conditions What use is there of religion, philosophy, worship or meditation if these interpretations of spirituality do not awaken the innermost inclination of the soul to reveal its divine origin, which, when materialized, is expressed in a manner that is noble, a manner misunderstood by many, a manner which cannot be taught or learned, a manner which springs forth as a divine blossom. It is by this virtue that the soul rises from human slavery to spiritual freedom If there is a purpose in life, it is certainly not to formulate a concept of the hereafter within the limitations of one s own mind world, but to open one s heart to the reality of that which is already there: the divine presence. The more we surrender ourselves to that reality, the more the illusion of the ego loses itself, and the more the hereafter becomes revealed in the present, whereupon one finds oneself living in the past, the present and the future simultaneously As civilization advances, the speculative interpretations of the journey in which each one believes in accordance with individual insight are more and more in need of clarification. Many find good reasons, either selfish or unselfish, to explain reincarnation in a way that best fits their own expectations, and therefore it is imperative to put into words the following: There are as many truths as people believing in truth Since we are ignorant of what occurs on other planets in our own solar system, how can we possibly claim to know what occurs in the heavens? Would it not be better to use one s time, concentration and energy to make the best of 128

129 one s life here on earth, where, in fact, all that exists is in perpetual change, transformation and an eternal recycling process Looking at the wheel of civilization we see that the human inner condition has hardly evolved, notwithstanding the many religious efforts made to guide mankind on the path of spirituality. Let us then leave the reality of God to God, and leave the reality of matter to matter, avoiding speculative theories, which only lead to confusion, contradiction and disillusionment The magnetism of the breath, like light, has the tendency to reach outward, but the further it spreads the more it loses its intensity, just as light diminishes in luminosity at a distance, and then, by comparison, may be termed darkness, although there is only a lesser degree of brilliance and ultimately dark has no reality. The breath is also comparable to light in this sense, that when sufficiently focused its magnetic radiance can be directed to a distant receiver The breath is the vehicle upon which the mind reaches out into the world during the exhalation, and then upon the inhalation the consciousness is loaded with impressions received, which are first registered within the mechanism of the five senses before reaching the coordinating centers of the mind in which these finally become intelligible. In this process, the breath is like a bridge connecting the outer world and the inner world where the soul is ultimately the spectator According to the Vedantic theory called kundalini upanishad, when the positive, pingala vibrations of the breath current manifest more pronouncedly during 129

130 130 exhalation through the right nostril, this indicates a creative and expressive condition, physically, mentally and emotionally. When the negative, ida vibrations manifest more pronounced during exhalation through the left nostril, this favors a perceptive and receptive condition. When both flow simultaneously through both nostrils during exhalation, in a vibration known as shushumna, a chaotic situation may be expected, resulting from a clash of opposite energies, or the two opposite polarities may harmonize, creating a balanced condition which is then most appropriate for meditation Of the many functions of the breath, one is to absorb the subtle vibrations of the five elements and channel these inward along the magnetic pathways called nadis, reaching finally the consciousness, the ultimate observer of all that is perceived through the five senses. In this process, the influence of the earth element is security and steadiness; the water element offers progress in all activities; the fire element is cause of excitement or destruction; the air element is appropriate for inspiration and receptivity of all natures; the ether element is creative of meditative aspirations In the Vedanta, the subtle light and sound radiating along the breath flow prana is called suran or swara. By the practice of Shagal, one withdraws the breath and then visualizes it as being directed inward to the very root of all senses, the consciousness Shagal offers the recognition of energy able to flow in two opposite directions: to draw inward from without and to arise from within. When pulling a veil over outer impressions, the senses are thereby placed on standby, reversing the sensorial functions which are then turned

131 inward. When centralizing one s thoughts within, the consciousness, which is normally receptive to incoming impressions, is conducted in the reverse direction, rising like the sleeping snake reacting to the sound of the flute When closing the hearing, one listens to the unstruck sound of the spheres, then audible within as hu. When closing the sight, one searches for the inner light, revealed as luminosity with no relationship to any earthly brilliancy. When closing the sense of taste, one replaces it by an incoming feeling of savoring values unknown to the tongue. When closing the flow of breath and thereby restraining the incoming flow of breath, one absorbs the subtle fragrance of prana. The fifth sense is turned inward when perceiving in thought the overwhelming divine caress as an aura of light and life The Hindu term akasha or capacity (or accommodation ) for the worlds unseen is related to the heavens within, revealed as all-pervading light contained within itself and manifesting when finding a capacity wherein its radiance is reflected That which we recognize as space is in fact all light, which offers great luminosity when centered, but when scattered it reveals itself as movement, seen as alternations of impulses, or divine vibrations which account for the whole scenery of creation The power of light is life, and it is obviously the assumption of the beginning of individuality; reversely, it is the creation itself which enables the all-pervading life to become intelligible The soul, in its purest form as a ray of light, could be understood as being originally without any consciousness 131

132 of self, roaming within an atmosphere where there is no beginning, no end; no past no future; no condition, no purpose Following birth on earth, the soul becomes captive of the thinking condition of the mind, as it feels more and more attracted by all those aspects of manifestation which tend to be definable coordinated thoughts, as it experiences embodiment in the human image In the human condition, the body expresses life through action, and the mind through the coordination of thoughts and creative thinking, whereas the heart is as a mirror reflecting back upon the soul all that is experienced, without modifying in any way the soul s brightness From a spiritual point of view the divine will could be understood as an all-pervading sound which resonates in the body as instinct, which resonates in the mind as intuition, and which, when resounding within the heart, is perceived as inspiration The mind is a world within itself, a magic world that can be altered at will. The phenomenon of the mind is great, and wonders can be performed when one possesses the key to the thinking power. That key could be understood as being the discovery of the purpose of life Each being has its own purpose, which is the ultimate goal, and treads either the right or the wrong path to attain it, although, along the path of life everything points to the goal ahead Life, which is omnipresent and all pervading, divides itself in innumerable rays as it proceeds towards manifestation. In the same way, light divides itself when its rays are 132

133 projected upon darkness. Although this process has no apparent purpose, yet in this lies the purpose of all purposes The outcome of the whole manifestation is to be found in the secret of knowledge, spiritual and material; therefore, knowledge could rightfully be called the goal of all creation The followers of the different beliefs are not only influenced by their own understanding of the world scriptures, but they are also influenced by interpretations made by the followers of the followers, which are successively conditioned by the power of dogmatic rigidity. However, whatever divergence may arise, the motive of all religious ideals is ultimately the cultivation of the human heart The true religion is the cry of the heart; the true ideal is spiritual consciousness; the true goal is inner awakening; the true spiritual path is self-denial; the true manner is spiritual nobility; the true art of personality is humility; the true moral is beneficence; the true attitude is forgiveness; the true Beloved is love itself All creation is born of perpetual vibrations generating chain reactions within a realm of all-pervading vibrations, which ultimately merge into the original source A vibration is a world in itself, within which numerous overtones beat indefinitely. Those pulses generate movement, and dependent upon the intensity of the activity, the materialized energy is revealed as light in different colors, as sound, as temperature or as the force of attraction All attributes, inclinations and emotions are translations of specific vibrations, the impulses of which have a direct influence on one s disposition. 133

134 134

135 Part VII The Untold Story 135

136 136

137 Once upon a time, in 1882, a pre-destined angel was received into the arms of Princess Khatija Bibi, a noble descendant of the Great Emperor Tipu Sultan of Mysore, India, whose Historical Palace was open to all Religions. Rahmat Khan ( ), a highly gifted musician from Punjab, was the Father of the prestigious child called Inayat. The Grandfather was Bahadur Khan, known for great bravery. The child s Ancestor was Nyamat Khan, known and revered in Punjab as a great mystic. Maula Bakhsh ( ), originally called Viijazji, born in a family of Brahmins and descendants of Zamindars, was the Grandfather of Inayat, from his Mother s side. This Great Patriarch was a famous Rudra Vina player, composer and founder of the first Music Academy in India, called the Gayan Shala of Baroda, 1 where printed musical documentations were published for the first time in Maula Bakhsh s own notation system. The young Inayat was brought up in a Hindu School in Baroda, where the family lived, and as he grew older, his grandfather introduced him to various Indian musicians as well as to representatives of different mystical orders and faiths. These precious contacts were sources of inspiration offered in view of what was to become later the Great Mission of Inayat, who was so deeply motivated in spreading The Message of Unity of Religious Ideals. Later, the young Inayat, then called Inayat Khan, spent his early years from Palace to Palace, on invitation by the various Maharajas, who decorated the newly famous musician with golden medals. The Nizam of Hyderabad offered his own 1 Baroda is now called Vadodhara. 137

138 personal emerald ring and granted him the prestigious title Tansen, meaning King of Melody. Following the trails of destiny, Inayat Khan, who became known as Professor Inayat Khan from Baroda, then traveled in 1910 with his brothers to the USA, and on arrival, as the ship sailed in view of the statue of Liberty, Professor Inayat Khan s first reaction was the hope that some day, that symbol might become a living reality, beyond social distinctions, races and creeds. In his own words: When our ship arrived in the harbor of New York, the first land of my destination, I saw before me the welcoming figure of the statue of Liberty, an idol of copper, which I felt was awaiting the hour to turn into an Ideal, and awaiting the moment to rise from material liberty to spiritual liberty. Its wings suggested that it wanted to spread from national liberty to world liberty. 2 In New York precious contacts were made, which helped later as links to a completely new world in California, where Professor Inayat Khan said on arrival in 1911: When I arrived at San Francisco, I found the meaning of the scheme of Providence. I was meant to come to San Francisco the land full of psychic powers and cosmic currents, and from there I began the work of my Message. I was welcomed by Swami Trigunatita and his collaborator Swami Paramananda. 2 Professor Inayat Khan was invited to give the first concert of Indian music in the Hindu Temple of San Francisco, 2 patronized by Mary Baker Eddy, founder of the Christian Science Church, who brought her young niece with her to the concert, following which, a new chapter was opened in an ever transiting destiny, which unexpectedly united the hearts of the Indian musician and 2 Hazrat Inayat Khan et al., Biography of Pir-o-Murshid Inayat Khan, London and The Hague, East West Publications, 1979, page 121, page

139 Ora-Ray Baker, the young niece of Mary Baker Eddy. In his own words: If I can recall any great achievement in America it was to have found the soul who was destined to be my life s partner. 3...And lo! A most trustworthy queen of an inner call she was. Her light blue eyes opened to twilight in Albuquerque, New Mexico on the 8th of May 1892, and her name was Ora-Ray. The well-known politician Judge Baker from Albuquerque, New Mexico, and the famous French scientist Claude Bernard, were relatives of Ora-Ray Baker. Her Bavarian ancestor was a landlord called W. Kempf. As of 1911 many joined the Sufi gatherings in the home of the Family Fairbanks in San Francisco. It was in San Francisco that the first mureed was initiated: Rabia Martin, who received the robe of Murshida in 1915 and on page 465 in the Biography one can see a photo of her in front of the altar, with one single candleholder comprising seven branches. Unfortunately, the fanatical racial prejudices on the side of Ora-Ray s second half brother, Pierre Bernard soon became seriously threatening, which explains why Professor Inayat Khan left the USA and arrived in Southampton in It was only a year later that Ora Ray could escape from her half brother s domination, and secretly sailed over seas to Belgium, where she finally met Inayat Khan, her Daya 4 and from where they discreetly made their way to London. The marriage took place on March 20th, Hazrat Inayat Khan et al., Biography of Pir-o-Murshid Inayat Khan, London and The Hague, East West Publications, 1979, page Daya means: sympathy, kindness. Ameena Begum called her husband Daya and Inayat Khan called his wife Sharda, which is another name for Sarasvati, the consort of Brahma, the goddess of speech, learning, arts and sciences. 139

140 In London, a new chapter of destiny s challenges, offered opportunities of meeting with several famous personalities, such as Segovia and Tagore, when suddenly, following an unexpected invitation, Professor Inayat Khan and Ora Ray, now called Ameena Begum, traveled to Moscow where they met with the son of Count Tolstoy, who composed a symphonic work called Shakuntala (see the Rachmaninov museum in Moscow), using the melodies of Professor Inayat Khan, in view of performances at the Bolshoi Theater. During this period, Noorunissa, the first daughter was born on the 20 th of December 1913, Russian date. 5 Soon again, destiny s planning suddenly changed the sceneries, with the tragic outburst of the World War in Consequently, all the Russian frontiers were closed, but Professor Inayat Khan bravely held his little daughter high upon his shoulders pleading for freedom. For her sake, a kind soldier discretely opened a backside frontier gate, and the little family was then able to proceed on their way back to England. After settling again in London for a few more years, three other children were born, and were henceforth treasured as precious jewels in the Abode of Prayer, where the Father would sing: Happiness be with our little ones; Right guidance from Above; I wish good fortune in this home, with my deepest love. And as the fairy tale goes on telling, passers by would pay homage to the Home, the Shrine of Love, Harmony and Beauty, where celestial music vibrated in the hearts of those who awakened to the blessings of the Spirit of Guidance. Here again Ameena Begum was seen, offering her devoted heart to the Altar of Self- Sacrifice, during daily turmoil, taking care of a large household with Father, Mother, four children and our three Uncles. During this restless period under constant bombing and war restrictions, the Sufi Order was officially registered in 1918, and a successful 5 This is the 1 st of January 1914, English date. 140

141 Sufi Center was established with the help of loyal mureeds who kept the flame burning, while Professor Inayat Khan, now known as Pir-o-Murshid of the new Sufi Order, traveled to different cities in England, spreading the Sufi Message. Here again, destiny s surprising hand turned a new page, following obvious suspicion from the side of the secret services, fearing political disturbances related to the presence of a far distant descendant of Tipu Sultan settled in England, which explains why the family felt more restful moving to France, first to Tremblay, then to Wissous and then to Suresnes, near Paris. On arrival in France, and not knowing the language, our Father and his brothers spent the whole day searching for a possible lodging, and as they walked down the Champs Elysees, they noticed that they were being followed for quite some time by a detective from the British secret services, when suddenly our Father went up to him and asked if he would kindly help finding a place to stay. In this way, the detective had become involved in rendering a service without realizing it, and consequently our Father and Uncles finally succeeded in getting settled at Boulevard Saint Michel. Later, that same person acknowledged that he had been instructed with the mission of spying on the activities of our Father. In time, however, this person became a mureed. During those early years in Paris, our Father met with the world-known composer Claude Debussy, to whom he gave lessons in Indian Music and vina playing. Debussy also received our Father s melodies, some of which were included in the symphonic and piano compositions of Debussy. (See Prélude à l après-midi d un faune). Our Father also met Paderewski and wrote the following: Paderewski gave life to that thought, which I always had, that 141

142 a great soul in the East or West, is great, that music ennobles personality, that music is intoxicating, it brings ecstasy. In Paderweski I found that example. 6 Later the family moved to Wissous. Several Dutch and English mureeds traveled to France to attend the Sufi meetings in that small village just a few miles from Paris. Among them, was Baron van Tuyll van Serooskerken (Sirdar), who was the National Representative of the Sufi Movement in The Netherlands in those early days. His wife Saida Willebeek le Mair made beautiful paintings, which became historical documents related to that inspiring period in Wissous. One of them, is an illustration of our Father and Mother seen walking happily in the flourishing cornfields. Then again, on Destiny s Call, our Father was invited by Annie Bezant to give a talk in Holland at the Theosophical Society in Zeist, on the subject of the New Messenger to come. Following that historical event, several among the main leaders of that society followed Pir-o-Murshid Inayat Khan on the Sufi Path. Among them was Mrs. Egeling, who suddenly awakened to the object of her life s purpose when meeting with Hazrat Inayat Khan, and her first words were : Murshid, I am here. Then, alike the touch of a magic wand, she kindly offered the Family a home in Suresnes. Her Sufi name was Fazal Mai, meaning Mother of Blessings, and she was soon entrusted with the responsibility called Moin ul Maham, as first Secretary of the Universal Worship Activities, where she stood side by side with her Murshid as a Pioneer of The Message, in truest dedication to the first Universal Worship offered in her Murshid s home in Suresnes, 6 Hazrat Inayat Khan et al., Biography of Pir-o-Murshid Inayat Khan, London and The Hague, East West Publications, 1979, page

143 where the gates were forever engraved with inscriptions Fazal Manzil, meaning the Home of Blessings. Year after year and Sunday after Sunday, Murshida Fazal Mai offered the Universal Worship in English and in French, till one day, in Arnhem, following a heart attack, she suddenly opened her eyes wide and said: Oh, Murshid, are you there, and then silently passed away on the 27 th of December During those very active years in Suresnes, our Father s daily occupations were mostly spent in dedication to his music and to Sufi work. In the mornings he practiced vocal exercises, singing several different Ragas. He also emphasized the specific rhythm called Talas, with the help of a Tabla. One of the most usual Talas was the following one: Da Da Din Ta - Tikeda Din Ta - Tiketake Gagi Dinta - Da Da Din Ta. In the evenings, there were either Collective Interviews or special teachings given in the Oriental room to senior mureeds, many of which have never been written down. However, some important indications like those regarding more advanced esoteric practices, such as the gentle singing Zikar as well as indications concerning the Kassab, Shagal and Amal practices, were carefully noted by our Father himself in his private notebooks. One day our Father decided to go to Paris without being accompanied by any of the secretaries or Sufi guests, as was usually the case, and I felt terribly uneasy at the thought of our Father going all alone through the crowds and the terrible traffic in that large city, where he would have to change from one bus to another, and from one metro stop to another, before getting anywhere, besides the great handicap of not being able to speak French, other than just very few words my argument being 143

144 that I could protect him from getting lost our Father finally agreed to take me with him, and I jumped up and down with joy. After a very long time, we arrived at last at the store called Galeries Lafayette, and went straight up to the textiles department, where our Father purchased yards of cloth, all of the same color. Naturally, I was very surprised, wondering why our Father would want our Mother to have so many saris made out of the same colored material, rather than various ones in different colors; but I did not dare ask our Father such an impertinent question, especially after having obtained the permission to come with him to Paris on that very exceptional occasion. Our Father carried the huge, heavy parcel all the way home, where everyone was waiting with so much curiosity. We all gathered around our Father. Then, after a short silence, our Father lifted up the heavy parcel of yellow cloth, saying: This is the Sufi Flag! On the following day, that same material was hung up all across the front wall of the Sufi Lecture Hall in Suresnes, and at that very special occasion, while coming up onto the stage from where our Father always gave his lectures, the mureeds were asked to stand up, and all said the prayers together. Then pointing to the newly hanging yellow curtains, our Father said: This is the Sufi Flag, it is the yellow color, the color of the new impulse of The Message, The Message of Spiritual Liberty. 7 That tremendously significant event in Sufi History left a very deep impression in the minds and in the hearts of all Sufis who had the privilege of being present that day, and ever since, it has become a habit among the older Sufis to quote the words, It is the Sufi color, every time they see the yellow color. 7 Hidayat Inayat-Khan, Once upon a time, The Hague, International Sufi Movement,

145 Hazrat Inayat Khan was like a Father to some of his disciples. To others, he was the Murshid, the Spiritual Guide. But all, whether consciously or unconsciously, responded to the Breath of The Message. His approach was with a smile. His words communicated happiness. His piercing glance was like a torch in the darkness. His loving presence was ever uplifting and his personality was radiant, Murshid used to say: I don t want to ever see my mureeds looking sad. In fact, it really was impossible for anyone to have a long face in Murshid s presence for longer than a few moments. Murshid would always turn an imaginary tragedy into a comedy, but he also saw the tragic side of an apparent comedy. One could best illustrate Murshid s loving personality as being a living example of all aspects of human expressions, besides great nobility and majesty. Murshid often went for short walks around the block, dressed very characteristically in a long black cloak, and he also carried a walking stick with a silver handle. His black shoes were always spotlessly polished. Murshid s topi, or hat, was specially made for him by our Mother, according to the design which he himself made. The topi was a cross between the very noble Persian hat and the old aristocratic Russian one, which had very much impressed him during his visit to Moscow before the First World War. Murshid s shervani, or Indian costume, was also specially made by my Mother. It was also a cross between the Indian and the Russian traditions, which Murshid had also designed. The shervani was black, like the topi, buttoned all the way down on the right side, with a high collar and a plaited rope around the waist, ending with tassels at both ends. Murshid s majestic appearance impressed so much the people of Suresnes that they used to stop in the streets and salute him, thinking that he was a king. When he entered the tram, everyone stood up, offering 145

146 most respectfully their seat. Wherever he went, people called Murshid Le Roi. One day, while our Father was going out through the gate of Fazal Manzil, holding my hand tight so that I would not run wildly across the road, as I often did, he was most astonished to see a workman digging a deep ditch just opposite to the gate. Our Father walked toward the workman, gently took off his hat, and then while shaking hands with him, Murshid said: Bonjour Monsieur. Obviously the poor man was absolutely spellbound at the thought of being greeted by the King in such a most friendly way, and he stood there for a while, completely panicstruck. Our Father then walked a few steps down the road, where some mureeds were waiting and had seen what had happened. Surprisingly, those who had just seen that friendly approach and the precious example of sympathy, kindness and humility, so beautifully illustrated, said to our Father: Murshid, you just can t do that here in the West. Don t you know that one does not shake hands with a workman? Then, with deep emotion in his voice our Father just only said: Are we not all children of one and the same Father? after which all walked away in silence. Many years later, while I was walking up that same road, an elderly man came running behind me, all out of breath, asking: Who was that King who lived in the large house just there, up the road? And while pointing to the house, he said: Years ago, I had been digging in the street, when suddenly the King came out through the gate, and although he had never seen me, he shook hands with so much compassion, while even lifting his hat in the most noble way. I am just a workman and have never learned to read or write, nor did I ever believe in God. But at that moment I really felt as though Heaven was being offered to me, by the grace of that holy King. He added: There were flashes of light his eyes, which I still always see so clearly, even after so many years. The 146

147 mysterious magic, which that King performed on me that day, had protected me during my whole life, and had given me the strength and the courage to endure all the cruel hardships in this world. Those moments have been the happiest ever experienced. Then, with tears in his eyes, he asked me: Who was that King? Do you perhaps know where he is? Yes, I said, he certainly was a King, perhaps a Heavenly King, and now, from Heaven, he sends us sparks of blessings, whenever we open our hearts to his loving guidance. I then told him that I was the little boy who was holding our Father s hand that day, when we came out of the gate together. I retold him the story with all the details, which he himself had experienced, after which we both fell in each other s arms with tears rolling down our cheeks. At another occasion, our Father went alone several times to Paris, without telling us children where he was going. He only said that it was a secret, and that we would soon know. One day, our Father returned from one of those trips to Paris, more joyously than ever before, with smiles and sunshine in his eyes, and of course, we all hurried around him, hoping to know the secret at last; when, to our great surprise, our Father took a pink card out of his wallet and placed it very solemnly on the table. It was his driving license, just obtained successfully at the Versigny Driving School at Porte Maillot in Paris. It is needless to say how tremendously happy we all were about this most unexpected event, besides of course, our considerable enthusiasm at the thought of going on car drives with our Father in his own car. Our Father had received that car, as a special gift offered by Henry Ford, who had it shipped all the way to Paris from the factories in Detroit, together with a driver. That unexpected gift was sent as a token of gratitude for the spiritual help received, as well for the historical lectures which our Father had given to hundreds of workers of the Ford Factories, and which had 147

148 contributed to the great success of Henry Ford s humanitarian motivations in the cultural activities of his gigantic enterprises. Some mureeds were extremely astonished about their Murshid s achievement, in such a non-mystical experience. Others were deeply struck by the lesson, which revealed as wonderful example, a completely balanced condition in all types of activities, whether spiritual or material. Nevertheless, whatever were the different opinions of the mureeds, it certainly was a most fascinating picture to see our Father driving his own car in the Kingly Way, as they used to say, while he drove at a majestic tempo through the narrow streets of Suresnes. 8 The Sufi Movement had been established in Geneva in 1922, starting as a Society with Three Activities, among which was the original London Sufi Order. In Suresnes, regular International Summer Schools took place each year, attended by large numbers of members from various countries. On the 13th of September Pir-o-Murshid Inayat Khan laid the foundation stone of the Universelle to come. At the occasion of that historical ceremony, which was filmed by Eric Pool, an amateur young Sufi, Pir-o-Murshid also placed under the stone the Silisila list of successors in the Chistia order, knowing that the list would disappear in time. It was obvious to all present, that out of respect for the names of the ancient mystics mentioned of the list, Pir-o-Murshid preferred that way of letting it disintegrate in nature, rather than destroying the list himself, which was also do be understood as an indication confirming that Pir-o-Murshid, did not wish for 8 Hidayat Inayat-Khan, Once upon a time, The Hague, International Sufi Movement,

149 the Silsila list to be used by others in the future as a written confirmation of a succession claim. This noble gesture symbolized the end of the misinterpretation regarding the succession in the Chistia Order, leaving the Sufi Message free to spread in line with the basic principles of Spiritual Liberty. Pir-o-Murshid Inayat Khan says in Gatheka Nr. 17: Personally I owe every obligation to the Sufi school of the Chistis, in which I was initiated by my Murshid, Abu Hashim Madani. But there, the account of the ancient history of Sufism finishes. One day our Father called our Mother to the Oriental Room, together with us four children. On that special occasion our Father gave our Mother the blessing saying; As of this day you are the Pirani. He added: Without your unceasing help, day and night, it never would have been possible to have brought the Sufi Message to the Western world. 9 Then, while holding our Mother s hand, our Father said to us children, with so much tenderness in his loving voice: Children, do congratulate your Amma (Mother) on this very special occasion. He added: I want you, as well as the future generations, to know that your Amma is the first and the only Pirani of your Abba s Sufi Message of Love, Harmony and Beauty. It is your most sacred duty to make sure that this historical ceremony shall never ever be forgotten. Our Father then wrote down on paper the word Pirani, and explained that it is the feminine equivalent of the Pir-o-Murshid, saying that it is only to be used by the Begum of the Bringer of The Message of Love, Harmony and Beauty. 9 9 Hidayat Inayat-Khan, Once upon a time, The Hague, International Sufi Movement, 2011, page

150 The Biography states the following words of our Father: The tests that my life was destined to go through were not of a usual character and were certainly nor a small trial for her. A life such as mine, which was wholly devoted to the Cause, and which was more or less involved in the ever growing activities of the Sufi Movement, naturally kept me back from the thought and attention which was due to my home and family. Most of the time I was obliged to spend out of home, and when at home, I have always been full of activities, and it naturally fell upon her to always welcome guests with a smile under all circumstances. If I had not been helped by her, my life laden with a heavy responsibility would have never enabled me to devote myself entirely to the Order as I have. It is by her continual sacrifice that she has shown her devotion to the Cause. 10 Our Father left Suresnes on his way to India in 1926, from where he never returned because destiny had decided it to be that way. Following series of lectures given in many cities, specially in New Delhi, soon came the day when the sky grew pale and grey, and the Call of Return had carried away all happy days, leaving behind naught but grief and tears. The voice of our Father, within our Mother s broken heart would resound each day and night and say: Be not anxious, my Sharda. On His service I must go, though parting is hard to bear, but it s God who wants it so. But now I shall be no more, she said, and again and again, on duty s plea, Pirani Ameena Begum would toil from morn till eve, caring for her Rubies Four, and no one shall ever know, how close Ora Ray came to the sanctuary of the God-Ideal, where only those can be, whose hearts shine as golden Aura Rays. 10 Hazrat Inayat Khan et al., Biography of Pir-o-Murshid Inayat Khan, London and The Hague, East West Publications, 1979, page

151 Pirani Ameena Begum passed away in Paris on May 1 st, 1949, but the inner call of her Rosary of a Hundred Beads 11 shall live and live forevermore. Pir-o-Murshid Hazrat Inayat Khan gently passed from this plane on the 5th of February 1927 and no one shall ever know exactly what really happened, which was also meant to be destiny s secret mystery. The Monumental Dargah situated in New Delhi near the Tomb of Nizamuddin Auliya has now become a magnetic Akasha, attracting hundreds of pilgrims each year, and as time goes by, that historical seat shall become the search light, destined to enlighten all India as well as the world at large, with the rays of The Message of Unity of Spiritual Ideals. 11 Poems by Ameena Begum, which can be found in Once upon a Time, Groningen, 1998, pages

152 152

153 Part VIII Historical Pictures 153

154 154

155 Inayat Khan in White Robe, London 1911 Inayat Khan with Gold Medals, India

156 Begum in Black Suit, September 1926 Begum Playing the Vina, London

157 Ora Ray as Young Girl, California 1907 Inayat Khan Playing the Vina,

158 158 Inayat Khan in Meditation, London 1911

159 Ora Ray, Concert Hindu Temple,

160 Foundation Stone, Suresnes 1926 Inayat Khan and Amina Begum, September