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The Sufi Message of Hazrat Inayat Khan PART II: CONFESSIONS CHAPTER 8 EASTERN TRAINING 'Verily the believers are brethren.' - Quran IN the East religion is sown in the heart of the child from birth, no matter to what religion he may belong. The invocation of the name of God becomes a daily custom, which he consciously or uncon
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  PART II: CONFESSIONS CHAPTER 8EASTERN TRAINING'Verily the believers are brethren.' - Quran IN the East religion is sown in the heart of the child from birth, no matter to what religion he maybelong. The invocation of the name of God becomes a daily custom, which he consciously orunconsciously repeats in sorrow as well as in joy. 'bismillah' – In the name of Allah, or'al-hamdulillah' – Praise be to Allah, or 'Allahu akbar' – God is great, and 'ya Allah' – O God; suchexpressions as these are used at the beginning and the end, as well as in the midst of every ordinaryconversation. This attunes the believer and even attracts the unbeliever to the thought of God, whichin the end leads the seeker to self-realization and the peace of God.In good homes morality is taught to every child in unity with religion; by checking all its egoisticleanings it teaches the child to become humble, modest and respectful.There is a little story told of the grandson of the Holy Prophet. The child, on addressing a slave byname, was corrected by his grandfather who exclaimed, 'Nay, those are not good manners; althoughhe is a slave he is older that you, so you must call him 'uncle'.'If this courtesy were practiced in modern civilized countries such as America, where a strongprejudice against color exists, how much better it would be for the nation! Courtesy to strangers istaught as a virtue in the East, while the selfishness of modern civilization prevents strangers fromentering Western countries without fear. This is quite an inhuman tendency, and reminds one of dogswho bark and drive away a stranger from their own habitation.Overlooking the faults of others with politeness, tolerance, forgiveness, and resignation is regarded asa moral virtue in the East. Man's heart is visualized as the shrine of God, and even a small injury inthought, word, and deed against it is considered as a great sin against God, the Indwelling One.Gratitude is shown by the loyalty of the Orient and by being true to the salt; the hospitality of a day isremembered throughout all the years of life, while the benefactor never forgets humility even in themidst of his good deeds. There is an Eastern saying, 'Forget thy virtues and remember thy sins.''Chained with gold chains about the feet of God.' - Tennyson Thus the heart, developed by religion and morality, becomes first capable of choosing and then of retaining the object of devotion without wavering for a moment. Yet in the absence of these qualitiesit remains incapable of either choice or retention.There have been innumerable devotees in the East, Bhakta or Ashiq, whose devotional powers areabsolutely indescribable and ineffable. To the ignorant the story of their lives may appear exaggerated,but the joy of self-negation is greater than that of either spiritual or material joy. The Sufi Message of Hazrat Inayat Khanhttp://wahiduddin.net/mv2/XII/XII_II_8.htm1  Devotion sweetens the personality, and is the light on the path of the disciple. Those who studymysticism and philosophy while omitting self-sacrifice and resignation grow egoistic andself-centered. Such persons are apt to call themselves either God or a part of God, and thus make anexcuse for committing any sins they like. Regardless of sin or virtue they misuse and malign others,being utterly fearless of the hereafter. Yet they forget that 'strait is the gate, and narrow is the way,which leadeth unto life', as the Bible says.The fire of devotion purifies the heart of the devotee and leads to spiritual freedom. Mysticismwithout devotion is like uncooked food and can never be assimilated. 'I am the heart of my devotees,'says Krishna in the Bhagavad-Gita. And Hafiz says, 'O joyous day when I depart from this abode of desolation, seeking the repose of my soul and setting out in search of my Beloved.'Philosophy, which is the forth stage of development, has five aspects: physical, intellectual, mental,moral and spiritual, These cannot be learned by the mere perusal of books, and by listening to thediscussions of philosophers. For philosophy is not a study which is taught in the universities alone; itcontains quite an opposite path to knowledge, and it can only be truly studied under the guidance of aMurshid. In him the mureed has perfect trust and confidence, as complete discipline even to thesacrifice of free will is required. At first this appears to be a loss of individuality, while the ego rebelsat being thus crushed and submerged beneath the stronger laws of will and reason. But the battleagainst self gives a mastery over self in the end, which in other words is a mastery over the wholeuniverse.But it is well to remember that such utter trust should never be reposed in a Murshid until the self hasgained entire confidence in him, and every doubt has been subdued. When once this confidence isgiven, there should be nothing on earth, which could break or cast it down for the whole gamut of eternity. There are some who consider it most humiliating to be guided by another, but they aregreatly mistaken, for in the light of truth there is but One. The intercourse between Murshid andmureed is preferable to any other fellowship in the world, when one considers that a friendship in Godis the only true friendship, which endures forever. 'Sprinkle with wine thy prayer-rug if thyPir-o-Murshid says so. The guide is not unmindful of the customs and ways of the Path,' says Hafiz.A Murshid is a gateway unto the unseen Master and a portal unto God, the Unknown. But yet in theend neither God, Master nor Murshid appears in the most dazzling light of divine wisdom, whichalone is 'I Am.''Everything shall perish except the face of Allah.' - Quran Mysticism is the last grade of knowledge, which can only be rightfully achieved by passing throughall these preceding stages, and it is only then that it is a mystery no more. Once it is known onerealizes by one's past delusions how far and remote has been the goal, and how long the journey untoits distant shores. One beholds for the last time the mountains of virtue one was forced to scale inorder to seek its rose-crowned heights, and then they vanish away like a dream in the morning.'Everywhere Thou art, nearest of all Thou art, and yet nowhere Thou art, Oall-pervading self.' - Zahir The Sufi Message of Hazrat Inayat Khanhttp://wahiduddin.net/mv2/XII/XII_II_8.htm2  It is degrading the name of mysticism when people claim to be Christian or Jewish mystics, formysticism is pure from distinctions and differences. My Pir-o-Murshid once gave me a goblet of wineduring a trance, and said, 'Be thou intoxicated and come out of the name and shame! Be thou thedisciple of love and give up the distinctions of life! Because to a Sufi, 'I am this or that' mean nothing.'All mystical powers such as clairvoyance, clairaudience, thought reading and prognostication,psychometry, telepathy, ecstasy, and various other spiritual manifestations from the world beyond, aredisclosed in one glorious state of vision.The life of the mystic, both the inner and the outer, is shown as a wondrous phenomenon within itself.He becomes independent of all earthly sources of life and lives in the Being of God, realizing Hispresence by the denial of his individual self; and he thus merges into that highest bliss wherein hefinds his salvation. The Sufi Message of Hazrat Inayat Khanhttp://wahiduddin.net/mv2/XII/XII_II_8.htm3
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