Sacred-texts Islam

Pir-o-Murshid Inayat Khan

A SUFI MESSAGE OF SPIRITUA I!ERT"
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GO&
!elo'ed ones o( God) you may *elon+ to any race) cast) creed) or nation) still you are all
im,artially *elo'ed *y God- "ou may *e a *elie'er or an un*elie'er in the su,reme
!ein+) *ut .e cares not- .is mercy and +race (lo/ throu+h all .is ,o/ers) /ithout
distinction o( (riend or (oe-
0E'ery lea( o( tree) Allah0s ,raise dis,lays)
Only the ,ious mind can hear their sacred lays-0
The sun) moon) and stars +i'e li+ht1 the timely chan+e o( seasons ,romotes health and
cheer(ulness1 the rain +ro/s corn) (ruits) and (lo/ers1 and the alternation o( day and ni+ht
,ro'ides the o,,ortunity (or /or2 and rest-
0Earth) /ater) (ire and air)
All /or2 harmoniously-
For thee they al/ays (ood ,re,are)
Thou shouldst not eat unthan2(ully-
For ho/ each day the sun shines and ser'es)
All ,raise (rom thee Allah deser'es-0
I( you study your o/n *ody) you /ill (ind its mechanism to *e the ori+inal model o( the
arti(icial mechanism o( the /orld- Art and science (ail i( com,ared /ith that o( .is
nature- The ear) eyes) and all other or+ans) ho/ ,er(ectly they are ada,ted in sha,e and
mechanism to the ,ur,ose /hich they must ser'e3 .o/ li*erally the needs o( li(e) /ater)
air) and (ood) are su,,lied1 e'en mil2 is ,re,ared in the mother0s *reast (or the un*orn
in(ant- Should /e not a,,reciate the li*erality o( the 4reator) and than2 him each moment
/ith all humility and +ratitude5 0Praise *e to Allah) the /orshi, o( /hom is the means o(
dra/in+ closer to .im) and the +i'in+ o( than2s to /hom in'ol'es an increase o(
*ene(its- E'ery *reath /hich is inhaled ,rolon+s li(e) and /hen exhaled it 6uic2ens the
(rame- In e'ery *reath) there(ore) t/o *lessin+s are contained) and (or e'ery *lessin+ a
se,arate than2s+i'in+ is due0 7Sa'di8-
.e has (ashioned and molded you a(ter .is o/n ima+e) and made you Ashr9 ( al-
Ma2hlu9 t) the hi+hest o( all *ein+s and the ,ride o( the uni'erse) ha'in+ +i'en you
command o'er all other *ein+s o( *oth /orlds- As is said in the :ur0an) 0&o you not see
that Allah has su*;ected all thin+s on earth to you50 And at the same time .e has +i'en
you) *y .is +race) the attri*utes o( humanity< 2indness) +ratitude) (aith(ulness) ;ustice)
modesty) ,iety) sym,athy) re'erence) *ra'ery) ,atience) lo'e) 2no/led+e) and /isdom-
This is an o,en ,roo( o( your *ein+ the real o*;ect o( creation and the most *elo'ed o(
God-

=ATURE
The ar+ument has *een raised that all mani(estation is due to the interaction o( natural
elements) /or2in+ *y their o/n (orce1 e'ery cause has its e((ect) and the e((ect a+ain
*ecomes a cause (or the reaction1 thus nature /or2s unaided- The ans/er is) that e'ery
cause must ha'e some ,recedin+ cause) or (irst cause) to ,roduce it1 and lo+ically one
cause may ,roduce many e((ects) /hich e((ects a+ain *ecome second causes) ,roducin+
ne/ reactions) 0>hile intellectual minds are see2in+ second causes) the /ise man only
,ercei'es the (irst cause- Air) earth) /ater) *ein+ second causes) the ,recedent cause)
/hich ma2es them act and ,ause) is hidden-0

T.E PERSO=A !EI=G
Grantin+ that /e see nature) and also admittin+ its ori+inal cause) u,on /hat +rounds do
/e consider the cause to *e a ,ersonal God) meritin+ /orshi,5 The ans/er is that nature
itsel( consists o( di((erent ,ersonalities) and each o( them has its ,eculiar attri*utes- The
sum total o( all these ,ersonalities is One) the only real ,ersonality- In relation to that One
all other ,ersonalities are merely an illusion- ?ust as) in a limited (orm) a nation or a
community is the sum o( many ,ersonalities- ?ust as nature mani(ested in numerous
names and (orms is still called nature) sin+ular not ,lural) ;ust as the indi'idual com*ines
/ithin himsel( the di((erent ,arts o( his *ody) arms) lim*s) eyes) ears) and is ,ossessed o(
di((erent 6ualities yet is one ,erson) so the sum total o( all ,ersonalities is called God-
.e is the ,ossessor o( all the 'isi*le and in'isi*le attri*utes o( the A*solute) and has
di((erent names in di((erent lan+ua+es (or the understandin+ o( man- It may *e said that
the ,ersonality o( a man is 6uite com,rehensi*le) since his actions exhi*it him as a sin+le
indi'idual) /hereas God0s ,ersonality has no clear identi(ication o( its o/n- The ans/er
is) that 'ariety co'ers unity- 0.idden thin+s are mani(ested *y their o,,osites) *ut as God
has no o,,osite .e remains hidden- God0s li+ht has no o,,osite in the ran+e o( creation
/here*y it may *e mani(ested to 'ie/0 7Jelal-ud-Din Rumi8-

The /ise man *y studyin+ nature enters into the unity throu+h its 'ariety) and reali@es the
,ersonality o( God *y sacri(icin+ his o/n- 0.e /ho 2no/s himsel( 2no/s Allah0 7Sayings
of Mohammed8- 0The Kin+dom o( God is /ithin you0 7Bible8- 0Sel(-2no/led+e is the real
/isdom0 7Vedanta8-
God0s relation to nature may *e understood *y analysin+ the idea ex,ressed in the /ords)
0I mysel(0- This a((irmation means the one indi'idual1 at the same time it identi(ies the
dual as,ect o( the One- In this ,hrase 0I0 is the ,ossessor) and 0mysel(0 is the ,ossessed- So
also God) the unmani(ested) is the ,ossessor1 and nature) the mani(estation) is the
,ossessed) /hich has its source hidden /ithin itsel(-
The ,ossessed could not ha'e *een created (rom anythin+ other than the ,ossessor0s o/n
sel() as there existed none *ut the ,ossessor- Althou+h the ,ossessor and the ,ossessed are
considered to *e t/o se,arate identities) in reality they are one- The ,ossessor reali@es the
,ossessed throu+h the medium o( his o/n consciousness) /hich (orms three as,ects) the
Trinity) o( the one !ein+- The German ,hiloso,her .e+el says) 0I( you say God is one) it
is true1 i( you say .e is t/o) that is also true1 and i( you say .e is three) that is true too)
*ecause it is the nature o( the /orld-0
God is re+arded (rom three ,oints o( 'ie/< ,ersonality) morality) and reality- Accordin+ to
the (irst 'ie/) God is the most hi+h1 man is de,endent u,on .im and is .is most o*edient
ser'ant- Accordin+ to the second 'ie/) God is the all-merci(ul and all-+ood Master o( the
&ay o( ?ud+ement) /hile all e'il is (rom Satan- The third is the ,hiloso,hic 'ie/ that
God is the *e+innin+ and end o( all) ha'in+ .imsel( no *e+innin+ nor end- As a Su(i
mystic has said) 0The uni'erse is the mani(estation o( Allah) /here (rom .is o/n unity
.e created) *y in'olution) 'ariety A the state o( 'arious names and (orms A ) there*y
distin+uished as Allah) /orthy o( all ,raise and /orshi,-0

&UA ASPE4T
Accordin+ to Su(i tenets the t/o as,ects o( the su,reme !ein+ are termed Z t and Sifat)
the Kno/er and the Kno/n- The (ormer is Allah and the latter Mohammed- B9t *ein+
only one in its existence) cannot *e called *y more than one name) /hich is Allah1 and
Si(at) *ein+ mani(old in (our di((erent in'olutions) has numerous names) the sum o( them
all *ein+ termed Mohammed- The ascendin+ and descendin+ (orms o( B9t and Si(at (orm
the circle o( the A*solute- These t/o (orces are called Nuzul and Uu!) /hich means
in'olution and e'olution- =u@ul *e+ins (rom B9t and ends in Si(at1 Uru; starts (rom Si(at
and ends in B9t) B9t *ein+ the ne+ati'e and Si(at the ,ositi'e (orce-
B9t ,ro;ects Si(at (rom its o/n sel( and a*sor*s it /ithin itsel(- It is a rule o( ,hiloso,hy
that the ne+ati'e cannot lose its ne+ati'eness *y ,ro;ectin+ the ,ositi'e (rom itsel()
thou+h the ,ositi'e co'ers the ne+ati'e /ithin itsel() as the (lame co'ers the (ire- The
,ositi'e has no inde,endent existence) yet it is real *ecause ,ro;ected (rom the real) and it
may not *e re+arded as an illusion- .uman i+norance ,ersists in considerin+ B9t to *e
se,arate (rom Si(at) and Si(at inde,endent o( B9t-

>ORS.IP
>e may as2< /hy /e should /orshi, God) and /hether the theoretical 2no/led+e o( .is
la/ in nature is not su((icient For the hi+hest reali@ation- The ans/er is< no- Theoretical
2no/led+e o( a su*;ect can ne'er ta2e the ,lace o( ex,erience) /hich is necessary (or
reali@ation- >ritten music cannot entertain us unless it is ,layed) nor the descri,tion o(
,er(ume deli+ht our senses unless /e smell it) no reci,es o( the most delicious dishes
satis(y our hun+er- =or can the theory o( God +i'e com,lete ;oy and ,eace1 /e must
actually reali@e God or attain that state o( reali@ation /hich +i'es eternal ha,,iness
throu+h the admiration and /orshi, o( nature0s *eauty and its source- 0The !elo'ed is all
in all) the lo'er only 'eils him1 the !elo'ed is all that li'es) the lo'er a dead thin+0 7Jelal-
ud-Din Rumi8-

TRUT.
&i((erent methods called reli+ions and ,hiloso,hies ha'e *een ado,ted *y di((erent
nations at 'arious ,eriods- Thou+h the (orm and teachin+s o( the se'eral reli+ions a,,ear
so unli2e) their source is one and the same- !ut (rom the 'ery *e+innin+ the di((erences
ha'e created ,re;udice) en'y) and anta+onism *et/een man- Such dissensions occu,y a
lar+e ,ortion o( the histories o( the /orld and ha'e *ecome the most im,ortant su*;ect in
li(e-

0So many castes and so many creeds)
So many (aiths) and so many *elie(s)
All ha'e arisen (rom i+norance o( man)
>ise is he /ho only truth concei'es-0

A /ise man reali@es that the (undamental *asis o( all reli+ions and *elie(s is one< "a#) or
truth- The truth has al/ays *een co'ered *y t/o +arments< a tur*an on the head) and a
ro*e u,on the *ody- The tur*an is made o( mystery 2no/n as mysticism) and the ro*e is
made o( morality) /hich is called reli+ion- Truth has *een co'ered thus *y most o( the
,ro,hets and saints) in order to hide it (rom i+norant eyes) as yet too unde'elo,ed to *ear
it in its na2ed (orm- Those /ho see the truth unco'ered) a*andon reason and lo+ic) +ood
and *ad) hi+h and lo/) ne/ and old1 di((erences and distinctions o( names and (orms (ade
a/ay) and the /hole uni'erse is reali@ed as nothin+ other than .a6- Truth in its
reali@ation is one1 in its re,resentation it is many) since its re'elations are made under
'aryin+ conditions o( time and s,ace-
As /ater in a (ountain (lo/s in one stream *ut (alls in many dro,s) di'ided *y time and
s,ace) so are the re'elations o( the one stream o( truth- =ot e'eryone can com,rehend the
idea o( di((erent truths *ein+ deri'ed (rom the one truth- 4ommon sense has *een so
narro/ly trained in this /orld o( 'ariety) that it naturally (ails to reali@e the *readth and
su*tlety o( a s,iritual (act so (ar *eyond the reach o( its limited reasonin+-

T.E SUFIS
The /ord Su(i is deri'ed (rom Safa meanin+ ,ure) ,uri(ied o( i+norance) su,erstition)
do+matism) e+otism) and (anaticism) as /ell as (ree (rom limitations o( caste) creed) race)
and nation- The Su(is *elie'e in God as the A*solute) the only !ein+1 and that all creation
is the mani(estation o( .is nature-
There ha'e *een Su(is at all ,eriods o( human history- Thou+h they ha'e li'ed in di((erent
,arts o( the /orld) s,ea2in+ di((erent lan+ua+es and *orn into di((erent (aiths and *elie(s)
they ha'e reco+ni@ed and sym,athi@ed /ith each other) throu+h the oneness o( their
understandin+- "et /ith their dee, 2no/led+e o( the /orld and o( s,iritual mysteries)
they ha'e concealed their *elie(s (rom the multitude) and ha'e ,ursued in secret their /ay
o( attainment to the hi+hest *liss-

SEF-K=O>E&GE
=ature has *een in'ol'ed throu+h s,irit into matter) and e'ol'es throu+h di((erent sta+es-
Man is the result o( the in'olution o( s,irit and the e'olution o( matter1 the (inal e((ect o(
this cause is 0sel(-reali@ation0) /hich means that the Kno/er arri'es at that sta+e o(
,er(ection /here .e can 2no/ .imsel(---
0Thou art a mortal *ein+)
And thou art the Eternal One1
Kno/ thysel() throu+h li+ht o( /isdom)
Exce,t Thee there exists none-0
The human *ein+ is inherently ca,a*le o( sel(-2no/led+e1 *ut to 2no/ onesel( means not
only to 2no/ that one is ?ohn) ?aco*) or .enry) or short) tail) or o( normal hei+ht) or to
2no/ that one is +ood) *ad) and so (orth) *ut also to 2no/ the mystery o( one0s existence)
theoretically as /ell as ,ractically< to 2no/ /hat one is /ithin onesel() (rom /hence and
(or /hat ,ur,ose one /as *orn on earth1 /hether one /ill li'e here (or e'er) or i( one0s
stay is short1 o( /hat one is com,osed) and /hich attri*utes one ,ossesses1 /hether one
*elon+s to an+els) contem,latin+ the *eauties o( God0s nature) or i( one *elon+s to the
animals) /ho 2no/ nothin+ other than to eat) drin2) and *e merry1 or /hether one
*elon+s to the de'ils- It re6uires ,er(ection in humanity to attain sel(-2no/led+e- To
2no/ that I am God) or /e are +ods) or to 2no/ that e'erythin+ is a ,art o( God) is not
su((icient- Per(ect reali@ation can only *e +ained *y ,assin+ throu+h all the sta+es
*et/een man) the mani(estation) and God) the only !ein+1 2no/in+ and reali@in+
oursel'es (rom the lo/est to the hi+hest ,oint o( existence) and so accom,lishin+ the
hea'enly ;ourney-

OCE
The +reatest ,rinci,le o( Su(ism is) 0Ish6 Allah) Ma0*ud Allah0 7God is lo'e) lo'er) and
*elo'ed8-
>hen Ahad) the only !ein+) *ecame conscious o( his >ahdat) only existence) throu+h
.is o/n consciousness) then0 .is ,redis,osition o( lo'e made .im ,ro;ect .imsel( to
esta*lish .is dual as,ect) that .e mi+ht *e a*le to lo'e someone- This made God the
lo'er) and mani(estation the *elo'ed1 the next in'ersion ma2es mani(estation the lo'er)
and God the *elo'ed- This (orce o( lo'e has *een /or2in+ throu+h se'eral e'olutions and
in'olutions) /hich end in man /ho is the ultimate aim o( God- The dual as,ect o( God is
si+ni(icant in B9t and Si(at) in s,irit and matter) and in the mineral) 'e+eta*le) animal) and
human 2in+doms) /herein the t/o sexes) male and (emale) are clearly re,resented- The
dual as,ect o( God is sym*oli@ed *y each (orm o( this /onder(ul /orld- This /hole
uni'erse) internally and externally) is +o'erned *y the source o( lo'e) /hich is sometimes
the cause and sometimes the e((ect- The ,roducer and the ,roduct are one) and that One is
nothin+ *ut lo'e-

0A church) a tem,le or a Ka0*a stone)
:ur0an or !i*le or a martyr0s *one)
All these and more my heart can tolerate)
Since my reli+ion no/ is o'e alone0 7A*ul Ala8-
Su(is ta2e the course o( lo'e and de'otion to accom,lish their hi+hest aim) *ecause it is
lo'e /hich has *rou+ht man (rom the /orld o( unity to the /orld o( 'ariety) and the same
(orce can ta2e him *ac2 a+ain to the /orld o( unity (rom that o( 'ariety-
0o'e is the reduction o( the uni'erse to the sin+le *ein+) and the ex,ansion o( a sin+le
*ein+) e'en to God0 7Balza$8-
o'e is that state o( mind in /hich the consciousness o( the lo'er is mer+ed in that o( the
o*;ect o( his lo'e1 it ,roduces in the lo'er all the attri*utes o( humanity) such as
resi+nation) renunciation) humility) 2indness) contentment) ,atience) 'irtue) calmness)
+entleness) charity) (aith(ulness) *ra'ery) *y /hich the de'otee *ecomes harmoni@ed /ith
the A*solute- As one o( God0s *elo'ed) a ,ath is o,ened (or his hea'enly ;ourney< at the
end he arri'es at oneness /ith God) and his /hole indi'iduality is dissol'ed in the ocean
o( eternal *liss /here e'en the conce,tion o( God and man disa,,ears-
0Althou+h lo'e is a s/eet madness)
"et all in(irmities it heals-
Saints and sa+es ha'e ,assed throu+h it)
o'e *oth to God and man a,,eals-0

PERFE4TIO=
The ideal ,er(ection) called Ba#a *y Su(is) is termed 0=a;at0 in Islam) 0=ir'ana0 in
!uddhism) 0Sal'ation0 in 4hristianity) and 0Mu2hti0 in .induism- This is the hi+hest
condition attaina*le) and all ancient ,ro,hets and sa+es ex,erienced it) and tau+ht it to the
/orld-
!a6a is the ori+inal state o( God- At this state e'ery *ein+ must arri'e some day)
consciously or unconsciously) *e(ore or a(ter death- The *e+innin+ and end o( all *ein+s
is the same) di((erence only existin+ durin+ the ;ourney-
There are three /ays in man0s ;ourney to/ards God- The (irst is the /ay o( i+norance)
throu+h /hich each must tra'el- It is li2e a ,erson /al2in+ (or miles in the sun /hile
carryin+ a hea'y load on his shoulder) /ho) /hen (ati+ued) thro/s a/ay the load and
(alls aslee, under the shade o( a tree- Such is the condition o( the a'era+e ,erson) /ho
s,ends his li(e *lindly under the in(luence o( his senses and +athers the load o( his e'il
actions1 the a+onies o( his earthly lon+in+s creatin+ a hell throu+h /hich he must ,ass to
reach the destination o( his ;ourney- >ith re+ard to him the :ur0an says) 0.e /ho is *lind
in li(e) shall also *e *lind in the herea(ter-0
The next /ay is that o( de'otion) /hich is (or true lo'ers- Rumi says) 0Man may *e the
lo'er o( man or the lo'er o( God1 a(ter his ,er(ection in either he is ta2en *e(ore the Kin+
o( lo'e-0 &e'otion is the hea'enly /ine) /hich intoxicates the de'otee until his heart
*ecomes ,uri(ied (rom all in(irmities and there remains the ha,,y 'ision o( the !elo'ed)
/hich lasts to the end o( the ;ourney- 0&eath is a *rid+e) /hich unites (riend to (riend0
7Sayings of Mohammed8-

The third is the /ay o( /isdom) accom,lished only *y the (e/- The disci,le disre+ards
li(e0s momentary com(orts) unties himsel( (rom all earthly *onda+es and turns his eyes
to/ard God) ins,ired /ith di'ine /isdom- .e +ains command o'er his *ody) his thou+hts
and (eelin+s) and is there*y ena*led to create his o/n hea'en /ithin himsel() that he may
re;oice until mer+ed into the eternal +oal- 0>e ha'e stri,,ed the 'eil (rom thine eyes) and
thy si+ht today is 2een0) says the :ur0an- All must ;ourney alon+ one o( these three ,aths)
*ut in the end they arri'e at one and the same +oal- As it is said in the :ur0an) 0It is .e
/ho multi,lied you on the earth) and to .im you shall *e +athered-0

PROP.ETS
It is hard (or intellect alone to *elie'e in the ,ossi*ility o( ,ro,hetic ins,iration- Intellect
is the consciousness re(lected in the 2no/led+e o( names and (orms1 /isdom is
consciousness in its ,ure essence) /hich is not necessarily de,endent u,on the
2no/led+e o( names and (orms-
The +i(t o( /isdom +i'es 'ision in- to the real nature o( thin+s as the D-ray ,enetrates
material *odies- >isdom has *een s,ecially *esto/ed u,on certain ,ersons) and in these
rare cases the recei'ers o( it are more than merely /ise) and may *e re+arded as the 'ery
mani(estation o( /isdom- They are the ,ro,hets) /ho ha'e (oresi+ht) ins,iration)
intuition) clair'oyance) and clairaudience as their in*orn attri*utes-
A Su(i considers all ,ro,hets and sa+es) not as many indi'iduals) *ut as the one
em*odiment o( God0s ,ure consciousness) or the mani(estation o( di'ine /isdom)
a,,earin+ on earth (or the a/a2enin+ o( man (rom his slee, o( i+norance) in di((erent
names and (orms- ?ust as one0s o/n su*-consciousness /ould a/a2en one at a certain
time) i( ,re'iously /arned) in the same /ay the consciousness o( God is the a+ency (or
a/a2enin+ .is mani(estation) ,ro;ectin+ itsel( throu+h di((erent names and (orms to
accom,lish .is desire o( *ein+ 2no/n- All these causes o( /isdom are the mani(estation
o( the one cause) .a6-
The ,ro,hetic mission /as intended to train the /orld +radually in di'ine /isdom
accordin+ to its mental e'olution) and to im,art it to man) accordin+ to his understandin+)
in (orms suita*le to 'arious lands at di((erent ,eriods- This is /hy numerous di((erent
reli+ions are still in existence) althou+h the moral ,rinci,les o( all are the same-
Each ,ro,het had a mission to ,re,are the /orld (or the teachin+ o( the next1 each one
,ro,hesied the comin+ o( the next) and the /or2 /as thus continued *y all the ,ro,hets
until Mohammed) the %hatim al Musalin) the last messen+er o( di'ine /isdom and the
seal o( the ,ro,hets) came on his mission) and in his turn +a'e the (inal statement o(
di'ine /isdom< 0=one exists *ut Allah-0 This messa+e (ul(illed the aim o( ,ro,hetic
mission- This (inal de(inition is a clear inter,retation o( all reli+ions and ,hiloso,hies in
the most a,,arent (orm- There /as no necessity le(t (or any more ,ro,hets a(ter this
di'ine messa+e) /hich created the s,irit o( democracy in reli+ion *y reco+ni@in+ God in
e'ery *ein+- !y this messa+e man recei'ed the 2no/led+e that he may attain the hi+hest
,er(ection under the +uidance o( a ,er(ect murshid or s,iritual teacher-
Su(is ha'e no ,re;udice re+ardin+ any ,ro,hets and masters- They loo2 u,on all as di'ine
/isdom itsel() the hi+hest attri*ute o( God) a,,earin+ under di((erent names and (orms1
and they lo'e them /ith all adoration) as the lo'er lo'es his *elo'ed in all her di((erent
+arments) and throu+hout all the sta+es o( her li(e- Su(is also res,ect(ully reco+ni@e and
o((er de'otion to their !elo'ed) the di'ine /isdom in all her +arments) at all times) and
under such di((erent names and (orms as A*raham) Moses) ?esus) and Mohammed-
Mohammed teachin+s are studied and (ollo/ed *y the orthodox as reli+ion) and *y the
dee, thin2ers as a ,hiloso,hy-

SUFISM
Su(is) /ho had recei'ed s,iritual trainin+ (rom all ,re'ious ,ro,hets and leaders) li2e/ise
recei'ed trainin+ (rom Mohammed- The o,enness o( Mohammed0s essential teachin+s
,a'ed the /ay (or them to come (or/ard into the /orld /ithout the inter(erence they had
,re'iously ex,erienced) and a mystic order called the Sahe*a-e-Sa(a) Kni+hts o( Purity)
/as inau+urated *y the Pro,het) and a(ter/ards /as carried on *y Ali and Siddi6- The
li'es o( these 2ni+hts /ere extraordinary in their /isdom) ,iety) *ra'ery) s,irituality) and
+reat charity o( heart- This order /as carried on *y their successors) /ho /ere called &i-
o-Mushid) Shai'h) etc-) one a(ter another) duly connected as lin2s in a chain-
The s,iritual *ond *et/een them is a miraculous (orce o( di'ine illumination) and is
ex,erienced *y /orthy initiates o( the Su(i Order1 ;ust as the electric current runs throu+h
all connected lam,s and li+hts them- !y this means the hi+her de'elo,ment is attained
/ithout +reat e((orts- Su(ism /as unostentatiously ,racticed in Ara*ia durin+ the ,eriod
o( Saha*is) Ta*a0in) and Ta*a0-i-ta*a0in- 4harity) ,iety) s,irituality) and *ra'ery are the real
,roo(s o( Su(i ad'ancement-
The sensational Su(i mo'ements /hich too2 ,lace in Persia in the later ,eriods) ha'e /on
all the credit o( Su(ism (or the Persians) and Su(ism came to *e re+arded as a Persian
,hiloso,hy- Imam al-Gha@ali) ?uneyd-e !a+hdadi) Farid-ud-&in 0Attar had ta2en the lead
in ad'ancin+ Su(ism in the /orld at lar+e- Shams-e-Ta*rE @) Sa0di) Kha+ani) Firdausi)
Omar Khayy9 m) A*dul Ala and other +reat Su(i ,oets) ha'e 'ery su*stantially
esta*lished the re,utation o( Su(ism *y their ins,ired ,oetical /or2s on di'ine /isdom-
Sa0adi0s /or2s 7(ulistan and Bostan8 illuminate the intellect1 the &i'an o( .a(i@ ex,ands
the heart /ith di'ine lo'e1 ?elal-ud-&in Rumi0s ,oems) the Masna)i e Ma'na)i ins,ire the
soul-
These /or2s /ere ori+inally com,osed in Persian) *ut are no/ translated into many other
lan+ua+es- They ha'e *een a most im,ortant source o( education (or humanity) and are
studied as the most ,o,ular treatises on the di'ine /isdom o( the East-
The s,iritual ,art o( Su(ism /as most miraculously reali@ed *y A*dul :adir ?ilani) Moin-
ud-&in 4hishti) !ahaud-&in =a6sh*and) Shiha*-ud-&in Sohra/ardi) and others-
India) *ein+ +reatly addicted to ,hiloso,hy) /as /ell suited (or Su(ism) /here) in ancient
and modern records) a +reat many Su(is /ith miraculous careers are to *e (ound- The
tom*s o( Moin-ud-&in 4hishti) =i@am-ud-&in) Shari(-ud-&in) !andeh =a'a@)
Mohammed Gauth) are 'isited /ith much re'erence and de'otion *y ,eo,le o( 'arious
nations and many *elie(s) in than2(ul remem*rance o( their +reat careers-
Su(ism) as a reli+ious ,hiloso,hy o( lo'e) harmony) and *eauty) aims at ex,andin+ the
soul o( man until the reali@ation o( the *eauty o( all creation ena*les him to *ecome as
,er(ect an ex,ression o( di'ine harmony as ,ossi*le- It is there(ore natural that the Su(i
Order should stand (oremost as a s,iritual ,o/er in the East) and that it is ra,idly
*ecomin+ reco+ni@ed in the >est-
Many Su(i saints ha'e attained /hat is 2no/n as Godconsciousness) /hich is the most
all-inclusi'e reali@ation o( the meanin+ o( the /ord 0+ood0 attaina*le *y man- Strictly
s,ea2in+) Su(ism is neither a reli+ion nor a ,hiloso,hy1 it is neither theism nor atheism)
*ut stands *et/een the t/o and (ills the +a,- Amon+ the reli+ious) Su(is are considered to
*e (ree-thin2ers1 /hile amon+ intellectual ,hiloso,hers they are considered reli+ious)
*ecause they ma2e use o( su*tler ,rinci,les in li(e to ele'ate the soul than can readily *e
(ollo/ed *y material lo+ic-
Su(is ha'e in many cases reali@ed and sho/n the +reatest ,er(ection in humanity- And
amon+ the li'es o( the Su(i saints may *e (ound some o( the most di'ine models o(
human ,er(ection in all ca,acities) (rom a 2in+ to a la*orer- The idea that Su(ism s,ran+
(rom Islam or (rom any other reli+ion) is not necessarily true1 yet it may ri+htly *e called
the s,irit o( Islam) as /ell as the ,ure essence o( all reli+ions and ,hiloso,hies-
A true Su(i remains in the thou+ht o( truth continually) sees the truth in all thin+s and
ne'er *ecomes ,re;udiced) *ut culti'ates a((ection (or all *ein+s- A Su(i accom,lishes the
di'ine ;ourney and reaches the hi+hest +rade o( !a6a durin+ this li(e) *ut ,eo,le o( all
*elie(s arri'e) e'entually) at the same le'el o( understandin+ and reali@ation /hich Su(ism
re,resents-
Su(ism contains all *ranches o( mysticism) such as ,sycholo+y) occultism) s,iritualism)
clair'oyance) clairaudience) intuition) ins,iration) etc-) *ut that /hich a Su(i ,articularly
/ishes to ac6uire is not necessarily any o( the a*o'e-named ,o/ers1 *ecause the o*;ect
o( all these ,o/ers is to/ards +reater indi'iduality) and indi'iduality itsel( is only a
hindrance on the Su(i0s ,ath to/ards the accom,lishment o( his hi+hest ,er(ection-
There(ore the main o*;ect o( initiation in the Su(i Order is to culti'ate the heart throu+h
renunciation and resi+nation) that it may *e ,ure enou+h to so/ the seed o( di'ine lo'e
and reali@e the hi+hest truth and /isdom) *oth theoretically and ,ractically) there*y
attainin+ the hi+hest attri*utes o( humanity-
&i'ine ,er(ection is ,er(ection in all ,o/ers and mysteries- All mysteries) ,o/ers) and
reali@ations +radually mani(est themsel'es to the Su(i throu+h his natural de'elo,ment)
/ithout his s,ecially stri'in+ (or them-

Sel(-reali@ation is the hi+hest and most di((icult attainment o( all1 it is im,ossi*le to
ac6uire it in the manner o( sciences and arts) nor is it ,ossi*le to attain it as health)
/ealth) honor) and ,o/er can *e o*tained *y certain means- For the sa2e o(
sel(reali@ation) thousands ha'e renounced (amily and all /orldly ,ossessions) and 2in+s
their 2in+doms) and they ha'e retired to desert) ;un+le) or mountain (astness) stri'in+ to
(ind in asceticism the secret o( this *liss-

SUFI TRAI=I=G
The murshid ,re(ers a mureed /hose mind is unem*arrassed *y other methods o(
trainin+1 /ho is (ree (rom /orldly considerations) and is ,ossessed o( /hole-hearted
,erse'erance1 /ho is ca,a*le o( committin+ himsel( /ith ,er(ect (aith and de'otion to the
+uidance o( his murshid-

The ,ractice o( harmony and tem,erance is essential) *ut the murshid ne'er ,rescri*es (or
his mureeds the ascetic li(e1 rather it is a ,eculiarity o( the Su(i trainin+ that the mureed is
6uic2ened to a,,reciate and en;oy the /orld more than others- The murshid at (irst
creates di'ine lo'e in the mureed) /hich) in the course o( time) de'elo,s and ,uri(ies his
heart so much that it ,ermits the 'irtues o( humanity to de'elo, (reely o( themsel'es- .e
then recei'es more and more di'ine /isdom (rom the a,,ointed channel) and at last
arri'es at com,lete sel(-reali@ation-

There is no common course o( study (or mureeds1 each recei'es the s,ecial trainin+ *est
ada,ted to his re6uirements- In other /ords) the murshid) as a s,iritual ,hysician)
,rescri*es a suita*le remedy (or curin+ e'ery mureed- There is no limit o( time (or the
ad'ancement to a certain de+ree- To one) reali@ation may come the moment a(ter
initiation1 to another it may not *e 'ouchsa(ed durin+ his /hole li(e- Amon+ the Sayin+s
o( Mohammed one (inds< 0It de,ends u,on nothin+ *ut the mercy o( Allah /home'er .e
may 2indly choose (or it-0

Still) there is ho,e o( success< 0>hoe'er /al2s one ste, to/ards the +race o( Allah) the
&i'ine mercy /al2s (or/ard ten ste,s to recei'e him0 7id-8-

MA=IFESTATIO=
The only !ein+ has mani(ested .imsel( throu+h se'en di((erent ,lanes o( existence) to
accom,lish .is desire o( *ein+ reco+ni@ed<
Tan@ih
#- B9t A the unmani(ested
F- Ahadiat A ,lane o( Eternal 4onsciousness
#- >ahdat A ,lane o( consciousness
#- >ahdaniat A ,lane o( a*stract ideas

Tash*ih
G- Ar/ah A the s,iritual ,lane
H- A;sam A the astral ,lane
I- Insan A the ,hysical ,lane
There are) a+ain) se'en as,ects o( mani(estation<
#- Sitara A ,lanetary
F- Mahta* A lunar
J- A(ta* A solar
%- Madeniat A mineral 2in+dom
G- =a*itat A 'e+eta*le 2in+dom
H- .ay/anat A animal 2in+dom
I- Insan A human 2in+dom

Insan) *ein+ the ideal mani(estation) reco+ni@es God *y the 2no/led+e o( his o/n sel(-
Man reaches this ,er(ection *y de'elo,ment throu+h (i'e +rades o( e'olution<


#- =asut A material ,lane
F- Mala2ut A mental ,lane
J- ?a*arut A astral ,lane
%- ahut A s,iritual ,lane
G- .ahut A ,lane o( consciousness

Each +rade o( de'elo,ment ,re,ares a ,erson (or a hi+her one) and ,er(ects him in (i'e
di((erent +rades o( humanity<
#- Adam A the ordinary man
F- Insan A the /ise man
J- >ali A the holy man
%- :ut* A the saint
G- =a*i A the ,ro,het
The (i'e natures corres,ondin+ to these (i'e +rades are<

#- Ammara A /ho acts under the in(luence o( his senses1
F- au/ama A one /ho re,ents o( his (ollies1
J- Mutmaina A one /ho considers *e(ore ta2in+ action1
%- Alima A one /ho thin2s) s,ea2s and acts ari+ht1
G- Salima A one /ho sacri(ices himsel( (or the *ene(it o( others-

The (ollo/in+ is a dia+ram illustratin+ the ,lanes o( =u@ul and Uru; 7e'olution and
in'olution8<


All ,lanes o( existence consist o( 'i*rations) (rom the (inest to the +rossest 2ind1 the
'i*rations o( each ,lane ha'e come (rom a hi+her one) and ha'e *ecome +rosser-
>hoe'er 2no/s the mystery o( 'i*rations) he indeed 2no/s all thin+s- Ci*rations are o(
(i'e di((erent as,ects) a,,earin+ as the (i'e elements<

#- =ur A ether
F- !aad A air
J- Atesh A (ire
%- Aa* A /ater
G- Khaa2 A earth
In relation to these elements) man2ind has (i'e senses<

Senses Or+ans
!asarat A sense o( si+ht the eyes
Samat A sense o( hearin+ the ears
=a+hat A sense o( smell the nose
a@@at A sense o( taste the ton+ue
Muss A sense o( touch the s2in

Throu+h these senses and di((erent or+ans o( the mental and ,hysical existence the Ruh)
the soul) ex,eriences li(e1 and /hen the Ruh recei'es the hi+hest ex,erience o( all ,hases
o( existence *y the (a'or o( the murshid) then it /ill ha'e that ,eace and *liss) the
attainment o( /hich is the only o*;ect o( mani(estation-

I=TEREST A=& I=&IFFERE=4E
Interest results (rom i+norance and indi((erence results (rom /isdom1 still it is not /ise to
a'oid interest as lon+ as /e are in the /orld o( illusion- It is the interest o( God /hich has
*een the cause o( all creation and /hich 2ee,s the /hole uni'erse in harmony1
ne'ertheless one should not *e com,letely immersed in ,henomena) *ut should reali@e
onesel( as *ein+ inde,endent o( interests-
The dual as,ect o( the only !ein+) in the (orm o( lo'e and *eauty) has +lori(ied the
uni'erse and ,roduced harmony-
.e /ho arri'es at the state o( indi((erence /ithout ex,eriencin+ interest in li(e is
incom,lete) and a,t to *e tem,ted *y interest at any moment1 *ut he /ho arri'es at the
state o( indi((erence *y +oin+ throu+h interest) really attains the *lessed state- Per(ection
is reached not throu+h interest alone) nor throu+h indi((erence alone) *ut throu+h the ri+ht
ex,erience and understandin+ o( *oth-

SPIRIT A=& MATTER
From the scienti(ic stand,oint) s,irit and matter are 6uite di((erent (rom each other) *ut
accordin+ to the ,hiloso,hical ,oint o( 'ie/ they are one-
S,irit and matter are di((erent) *ust as /ater is di((erent (rom sno/1 yet a+ain they are not
di((erent) (or sno/ is nothin+ other than /ater- >hen s,iritual 'i*rations *ecome more
dense they turn into matter) and /hen material 'i*rations *ecome (iner they de'elo, into
s,irit-
For a Su(i at the *e+innin+ o( his trainin+ the s,iritual li(e is desira*le) *ut a(ter masterin+
it) material and s,iritual li'es *ecome the same to him) and he is master o( *oth-

T.E .EART A=& SOU
Man0s heart is the throne o( God- The heart is not only a ,hysical or+an *ut is also the
(unction o( (eelin+) ,laced in the midst o( the *ody and soul- The heart o( (lesh is the
instrument /hich (irst recei'es the (eelin+ o( the soul) and transmits its e((ect throu+h the
/hole *ody- There are (our as,ects o( the heart<

#- 0Arsh A the exaltation o( the /ill
F- Kursi A the seat o( ;ustice and distinction
J- a/h A the (ount o( ins,iration
%- Kalam A the source o( intuition

!reath 2ee,s *ody) heart) and soul connected- It consists o( astral 'i*rations) and has
much in(luence u,on the ,hysical and s,iritual existence- The (irst thin+ a Su(i
underta2es in order to harmoni@e the entire existence) is the ,uri(ication o( the heart1
since there is no ,ossi*ility o( the heart0s de'elo,ment /ithout de'otion) so the (aith(ul
mureed *ecomes a Sahi*-e &il) as the easiest and most ideal /ay o( de'elo,ment-

I=TEE4T A=& >IS&OM
Intellect is the 2no/led+e o*tained *y ex,erience o( names and (orms1 /isdom is the
2no/led+e /hich mani(ests only (rom the inner *ein+1 to ac6uire intellect one must del'e
into studies) *ut to o*tain /isdom) nothin+ *ut the (lo/ o( di'ine mercy is needed1 it is as
natural as the instinct o( s/immin+ to the (ish) or o( (lyin+ to the *ird- Intellect is the
si+ht /hich ena*les one to see throu+h the external /orld) *ut the li+ht o( /isdom
ena*les one to see throu+h the external into the internal /orld-
>isdom is +reater and more di((icult to attain than intellect) ,iety) or s,irituality-

&REAMS A=& I=SPIRATIO=S
&reams and ins,irations are o,en ,roo(s o( the hi+her /orld- The ,ast) ,resent) and (uture
are (re6uently seen in a dream) and may also *e re'ealed throu+h ins,iration- The
ri+hteous ,erson sees more clearly than the unri+hteous- There are (i'e 2inds o( dreams<

#- Khayali A in /hich the actions and thou+hts o( the day are re,roduced in slee,-
F- :al*i A in /hich the dream is o,,osite to the real ha,,enin+-
J- =a6shi A in /hich the real meanin+ is dis+uised *y as sym*olic re,resentation /hich
only the /ise can understand-
%- Ruhi A in /hich the real ha,,enin+ is literally sho/n-
G- Elhami A in /hich di'ine messa+es are +i'en in letters or *y an an+elic 'oice-

&reams +i'e) sometimes clearly) sometimes in a 'eiled (orm) /arnin+s o( comin+
dan+ers and assurance o( success- The a*ility to *e conscious o( dreams and their
meanin+ 'aries /ith the de+ree o( de'elo,ment attained-
&reams ha'e their e((ect sooner or later) accordin+ to the stars under /hich they ta2e
,lace- The dream seen at midni+ht is reali@ed /ithin one year) and the dream o( the latter
,art o( ni+ht /ithin six months1 the dream o( the early mornin+ is reali@ed soon a(ter- At
the same time the mani(estation o( dreams is su*;ect to 6uali(ication accordin+ to the
+ood or *ad actions o( the dreamer-
Ins,irations are more easily re(lected u,on s,iritual ,ersons than u,on material ones-
Ins,iration is the inner li+ht /hich re(lects itsel( u,on the heart o( man1 the ,urer the
heart is (rom rust) li2e a clean mirror) the more clearly ins,iration can *e re(lected in it-
To recei'e ins,irations clearly the heart should *e ,re,ared *y ,ro,er trainin+- A heart
soiled /ith rust is ne'er ca,a*le o( recei'in+ them- There are (i'e 2inds o( ins,iration<

#- Elham-e-0Ilm A ins,iration o( an artist and scientist
F- Elham-e-.usn A ins,iration o( a musician and ,oet
J- Elham-e-0Ish6 A ins,iration o( a de'otee
%- El*am-e-Ruh A ins,iration o( a mystic
G- Elham-e-Ghay* A ins,iration o( a ,ro,het
Ins,irations are re(lected u,on man2ind in (i'e /ays<
#- Kushad der Khyal A in the /a'e o( thou+ht
F- Kushad der .al A in emotions and (eelin+s
J- Kushad der ?emal A in the su((erin+s o( the heart
%- Kushad der ?elal A in the (lo/ o( /isdom
G- Kushad der Kemal A in the di'ine 'oice and 'ision

Some are *orn /ith an ins,irational +i(t) and to some it a,,ears a(ter their de'elo,ment-
The hi+her the de'elo,ment in s,irituality) the +reater the ca,acity (or ins,iration) yet the
+i(t o( ins,iration is not constant1 as the sayin+ o( Mohammed declares) 0Ins,irations are
enclosed as /ell as disclosed at times1 they a,,ear accordin+ to the /ill o( Allah) the only
Kno/er o( the un2no/n-K

A> OF A4TIO=
The la/ o( cause and e((ect is as de(inite in its results in the realm o( s,eech and thou+ht
as in the ,hysical /orld-
E'il done) /hen it is considered e'il) is a sin1 and +ood done) /hen it is considered +ood)
is a 'irtue) *ut one /ho does +ood or *ad /ithout understandin+) has no res,onsi*ility (or
his sins nor credit (or his 'irtues1 *ut he is lia*le to ,unishment or re/ard ;ust the same-
Man (orms his (uture *y his actions- .is e'ery +ood or *ad action s,reads its 'i*rations
and *ecomes 2no/n throu+hout the uni'erse- The more s,iritual a man is) the stron+er
and clearer are the 'i*rations o( his actions) /hich s,read o'er the /orld and /ea'e his
(uture-
The uni'erse is li2e a dome< it 'i*rates to that /hich you say in it) and echoes the same
*ac2 to you- So also is the la/ o( action< /e rea, /hat /e so/-
It is im,ossi*le to di((erentiate *et/een +ood and *ad) *ecause the thin+ seen is colored
*y the ,ersonality o( the seer1 to the *ad 'ie/) all +ood is *ad) and to the +ood 'ie/) e'en
the *ad seems +ood in a certain sense1 so the /ise 2ee, silence in distin+uishin+ +ood
(rom *ad- The most essential rule is not to do to others that /hich you /ould not ha'e
done to you- That action is desira*le /hich results (rom 2indness) and that action is
undesira*le /hich is un2ind- &ou*tless also) mi+ht is o(ten ri+ht) *ut in the end) ri+ht is
the only mi+ht-
There are di((erent ,rinci,les (or li(e in di((erent reli+ions) *ut a Su(i0s /ill is the
,rinci,le (or himsel(- .e is the ser'ant) /ho surrenders himsel( to ,rinci,les1 and he is
the master) /ho ,rescri*es ,rinci,les (or himsel(- One /ho has ne'er *een commanded in
li(e) ne'er 2no/s ho/ to command1 in the same /ay) to *e the master) one must (irst *e
the ser'ant-
The murshid as a ,hysician o( the soul ,rescri*es necessary ,rinci,les to the mureed)
/ho a(ter accom,lishin+ the trainin+) arri'es at that *lessed state /here he o'ercomes
'irtues and sins) and stands *eyond +ood and *ad- To him ha,,iness no lon+er di((ers
(rom sorro/) (or his thou+ht) s,eech) and action *ecome the thou+ht) s,eech) and action
o( God-

MUSI4 AMO=G SUFIS
Music is called (hiza-i-uh) the (ood o( the soul) *y Su(is- Music *ein+ the most di'ine
art ele'ates the soul to the hi+her s,irit1 music itsel( *ein+ unseen soon reaches the
unseen1 ;ust as only the diamond can *rea2 the diamond) so musical 'i*rations are used to
ma2e the ,hysical and mental 'i*rations inacti'e) in order that the Su(i may *e ele'ated
to the s,iritual s,heres-
Music consists o( 'i*rations /hich ha'e in'ol'ed (rom the to, to the *ottom) and i( they
/ould only *e systematically used) they could *e e'ol'ed (rom the *ottom to the to,-
Real music is 2no/n only to the most +i(ted ones- Music has (i'e as,ects<

#- Tara* A music /hich induces motion o( the *ody
7artistic8
F- Ra+a A music /hich a,,eals to the intellect 7scienti(ic8
J- :ul A music /hich creates (eelin+s 7emotional8
%- =ida A music heard in 'ision 7ins,irational8
G- Saut A music in the a*stract 7celestial8
Music has al/ays *een the (a'orite Su(i means o( s,iritual de'elo,ment- Rumi) the
author o( the Masna'i) introduced music into his Maul'i Order) and en;oyed the memory
o( his *lessed murshid0s association /hile listenin+ to it- Since that time music has
*ecome the second su*;ect o( Su(i ,ractices- They declare that it creates harmony in *oth
/orlds and *rin+s eternal ,eace-
The +reat mystic o( India) Kh/a;a Moin-ud-&in 4hishti) introduced music into his
4hishtia Order- E'en today musical entertainments (or the ele'ation o( the soul) called
Suma) are held amon+ Su(is-

E4STAS"
Ecstasy is called *a!ad *y Su(is< it is es,ecially culti'ated amon+ the 4hishtis- This *liss
is the si+n o( s,iritual de'elo,ment and also the o,enin+ (or all ins,irations and ,o/ers-
This is the state o( eternal ,eace) /hich ,uri(ies (rom all sins- Only the most ad'anced
Su(is can ex,erience >a;ad- Althou+h it is the most *liss(ul and (ascinatin+ state) those
/ho +i'e themsel'es entirely to it *ecome un*alanced) (or too much o( anythin+ is
undesira*le1 as the day0s la*or is a necessary ,recursor o( the ni+ht0s rest) so it is *etter to
en;oy this s,iritual *liss only a(ter the due ,er(ormance o( /orldly duties-
Su(is +enerally en;oy >a;ad /hile listenin+ to music called +a,,ali) s,ecial music
,roducin+ emotions o( lo'e) (ear) desire) re,entance) etc-
There are (i'e as,ects o( >a;ad< >a;ad o( der'ishes) /hich ,roduces a rhythmic motion
o( the *ody1 >a;ad o( idealists) ex,ressed *y a thrillin+ sensation o( the *ody) tears and
si+hs1 >a;ad o( de'otees) /hich creates an exalted state in the ,hysical and mental *ody1
>a;ad o( saints) /hich creates ,er(ect calm and ,eace1 and >a;ad o( ,ro,hets) the
reali@ation o( the hi+hest consciousness called Sadat al Manteha- One /ho *y the (a'or
o( the murshid arri'es at the state o( >a;ad is undou*tedly the most *lessed soul and
deser'es all adoration-

4O=4E=TRATIO=
The entire uni'erse in all its acti'ity has *een created throu+h the concentration o( God-
E'ery *ein+ in the /orld is occu,ied consciously or unconsciously in some act o(
concentration- Good and e'il are ali2e the result o( concentration- The stron+er the
concentration) the +reater the result1 lac2 o( concentration is the cause o( (ailure in all
thin+s- For this /orld and the other) (or material as /ell as s,iritual ,ro+ress)
concentration is most essential-
The ,o/er o( /ill is much +reater than the ,o/er o( action) *ut action is the (inal
necessity (or the (ul(illment o( the /ill- Per(ection is reached *y the re+ular ,ractice o(
concentration) ,assin+ throu+h three +rades o( de'elo,ment< Fan9 -(i-Shai2h) annihilation
in the astral ,lane) Fan9-(i-Rasul) annihilation in the s,iritual ,lane) and Fan9-(i-Allah)
annihilation in the a*stract-
A(ter ,assin+ throu+h these three +rades) the hi+hest state is attained o( !9 6i-*i-Allah)
annihilation in the eternal consciousness) /hich is the destination o( all /ho tra'el *y this
,ath-
!reath is the (irst thin+ to *e /ell studied- This is the 'ery li(e) and also the chain /hich
connects material existence /ith the s,iritual- Its ri+ht control is a ladder leadin+ (rom the
lo/est to the hi+hest sta+e o( de'elo,ment- Its science is to *e mastered *y the (a'or o(
the murshid) the +uidin+ li+ht o( God-

MAE A=& FEMAE ASPE4TS OF GO&
The only !ein+ is mani(ested throu+hout all ,lanes o( existence in t/o as,ects) male and
(emale) re,resentin+ nature0s ,ositi'e and ne+ati'e (orces- In the ,lane o( consciousness
there are t/o as,ects< *ahdat) consciousness) and -hadiat) eternal consciousness) and
thus also s,irit and matter) ni+ht and day) si+ni(y the dual as,ect on lo/er ,lanes- In the
mineral and 'e+eta*le 2in+doms sex is in a state o( e'olution) *ut the hi+hest
mani(estation o( male and (emale is man and /oman-
Man *ein+ the (irst as,ect o( mani(estation) is the more s,iritual and nearer to God1
/oman *ein+ the next mani(estation) is (iner and more ca,a*le o( di'ine 2no/led+e-
Man0s natural tendency is to/ards God) /hile /oman0s tendency is to/ards the /orld-
These contrary tendencies result in *alance- There(ore man needs /oman to direct his
li(e) and /oman needs man (or her +uidance and ,rotection) *oth *ein+ incom,lete in
themsel'es-
The ,ro*lem o( the emanci,ation o( /oman may *e studied *y a com,arison o( her
,osition in the East and in the >est-
The Oriental /oman) /hose (reedom is restricted) is the *etter /i(e (rom the indi'idual
,oint o( 'ie/) *ut the en(orced inacti'ity o( hal( the ,o,ulation is not *ene(icial to the
nation- The Occidental /oman /ho is +i'en entire (reedom is less anxious (or and less
ca,a*le o( home li(e) *ut *ein+ out in the /orld her in(luence ,romotes the ad'ancement
o( the nation-
At (irst si+ht it /ould a,,ear that /oman is more res,ected *y man in the >est) *ut in
reality the East +i'es her the +reater re'erence-
Man has more (reedom than /oman throu+hout the entire /orld *ecause he has more
stren+th and ,o/er1 and the (ineness o( /oman needs ,rotection) ;ust as the eye) *ein+
the (inest or+an o( the *ody) has *een ,rotected *y nature /ith eyelids- !oth excel in their
o/n characteristics-
A 'ir+in is idoli@ed *y man *ecause she is the model o( hi+h mani(estation1 /oman0s
'irtue is a +reater ideal than her ,hysical and intellectual *eauty- =ature has ,laced her
under the ,rotection o( man) *ut /hat is most desira*le is that man +i'es her (reedom and
that she a,,reciates it *y ma2in+ the *est use o( it-
There are three 2inds o( 'ir+ins- One) commonly considered a 'ir+in) /ho has ne'er had
association /ith a man1 another is the 'ir+in in heart) /hose lo'e is centered in one
*elo'ed only1 and the third is the 'ir+in in soul) /ho considers man as God- She alone
can +i'e *irth to a di'ine child-
A /oman may *ecome a doctor) solicitor) or minister) *ut it is incom,ara*ly +reater i( she
can *ecome a +ood /i(e and a 2ind mother-
Mono+amy and ,oly+amy are in*orn human attri*utes- They also exist amon+ *irds and
*easts- Each indi'idual is *orn /ith one o( these tendencies) *ut sometimes one rather
than the other is de'elo,ed *y the e((ect o( the atmos,here and surroundin+s- These
tendencies also de,end u,on the climatic and ,hysical conditions o( di((erent countries
and races- Poly+amy may *e natural to man) and mono+amy to /oman) as the (ormer
hel,s mani(estation /hile the latter destroys it- Ille+al ,oly+amy is /orse than le+al)
*ecause it creates deceit and (alsehood- Mono+amy is the ideal li(e /hich is a com(ort in
this /orld and the next) and ,er(ects one in lo'e-
A*solute renunciation is as undesira*le as is the *lind attachment to the /orld- The ideal
li(e is detached interest in the /orld) /hich is *est accom,lished *y man and /oman
to+ether-
>oman is a mystery /ithin hersel() o/in+ to her su*tle nature- Sa+es /ho made the
mista2e o( considerin+ /oman to *e o( lesser s,iritual im,ortance (or+ot that they
themsel'es /ere the ,roduct o( /oman-
The ma;ority o( ,ro,hets and masters ha'e *een men *ecause man is the hi+her
mani(estation) as is si+ni(ied *y the myth o( Adam and E'e) in /hich E'e /as *orn (rom
the ri* o( Adam) meanin+ that /oman is the later mani(estation1 the (ruit means that
/oman directed man0s thou+hts to/ards ,rocreation- The inter,retation o( Adam and
E'e0s exile (rom hea'en is the (ail o( man2ind (rom the state o( innocence to the state o(
youth- The se,aration and unha,,iness o( Adam and E'e sho/ the o*;ect o( God to
mani(est in the dual as,ect) that .e may accom,lish his real desire o( lo'e- Accordin+ to
the Cedanta hal( o( the di'ine *ody) Ardhan+i) is /omanhood) ,ro'in+ that unity o( *oth
is the com,lete li(e-
Su(is consider a li(e o( com,lete unity the most *alanced) i( it is true and harmonious-
o'e and /isdom create harmony *et/een man and /oman1 *ut these *ein+ a*sent)
harmony ceases to exist-
A child inherits more attri*utes (rom its mother than (rom its (ather) there(ore the mother
is more res,onsi*le (or its merits and de(ects and i( she has 2no/led+e she can train the
soul o( her child e'en *e(ore its *irth *y the ,o/er o( her concentration) moldin+ the
child0s (uture accordin+ to her o/n /ill-
.armony *et/een truer ,ersons is more lastin+ than the a((ections o( a'era+e man2ind-
Peo,le o( an+elic 6ualities ha'e e'erlastin+ harmony *et/een them) in /hich God
.imsel( accom,lishes .is o*;ect o( mani(estation-
Man2ind is *orn /ith a /orshi,(ul attitude) and as all attitudes demand satis(action *y
ex,ression) so the attitude o( /orshi, (inds its o*;ect o( adoration- The ancient Gree2s
and Shi'a !ha2tas o( India /orshi,,ed *oth as,ects o( mani(estation in the names o(
+ods and +oddesses- Su(ism) *ein+ the essence o( all reli+ions and ,hiloso,hies) loo2s
u,on *oth the o,,osite as,ects o( nature as one in reality) and calls it Safat -llah- Su(is
reach reali@ation o( God *y adorin+ .is nature) callin+ on .im sayin+) 0Kull-i shayin .9
l-i 2ull0) /hich means) 0E'erythin+ /ill ,erish exce,t .is o/n Face-0 They loo2 u,on all
names and (orms as the means o( reali@in+ the One) the only !ein+-