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Sufism

World

This is the key to see the secret of the Spiritual Hierarchy: Wali, Ghaus, Qutub, Nabi, Rasul. Their influence is considered as the influence of the planets, of the sun, and of the moon.

And every change that takes place in the planetary system has much to do with those who, living here on earth, represent on earth that particular planet.

That is what makes the Spiritual Hierarchy.

And besides, as the stars and the planets have their influence on the living beings on the earth, so the influence of the living beings who represent the planets is working on the beings on earth.

Deep thinkers have in all ages recognized the threefold aspect of nature. Teachers have called these three aspects by different names according to their religious terminology, and they gave them an interpretation which suited the time and the place. Tracing back this idea, we find that it already existed among the Hindus in very ancient times; they called it Trimurti, and they personified these three aspects by giving them characters such as Brahma the Creator, Vishnu the Sustainer, and Maheish or Shiva the Destroyer or Assimilator. This idea is not only applied to God, but everything in nature shows these three aspects: for instance there is fire, there is fuel which is its sustenance, and there is the air that can come and blow out the flame.

In all things and beings, in their actions and in their effects, these three aspects can be seen every moment of the day. Every object shows them, though perhaps one aspect is more significant than another in a certain thing, and also every individual; in everything we do we can see these three aspects.

• Thinking is the creative action,
• remembering is the action of sustaining, and
• forgetting is the third action, assimilating.

The assimilation of something is in a way its complete destruction; although it is turned into something its name is different and it is not the same thing any more. Then there is the action of forgetting. Sometimes a person forgets something, but he has stored it in his subconscious mind. He says, "I have forgotten it", but when he tries to remember, one day it springs up in his memory; and this shows that it was not assimilated though it was forgotten. This is a light form of assimilating; real assimilating is forgetting a thing altogether. It is not as easy as one might think. We say very easily, "Forget it", but really to forget something is very difficult, especially something we want to forget.

One day a person came to see me and said, "I have only one question to ask: do we really meet those again whom we have loved and have lost?" I said, "Certainly, we meet those whom we have loved and those whom we have hated," and this person was very surprised. He was quite ready to see again those whom he had loved, but he was not willing to see those whom he had hated. But it is a fact that we remember both those whom we like to remember and those whom we like to forget.

Everyone is capable of these three actions, though some people may appear more inclined to one than to another. The skill of the bird in building its nest, the love of the hen that sustains its chicks, and the wrath of the lion in destroying lives, show us the three aspects which are continually working in nature.

Others have seen these three aspects in a different light. They have seen them as the source of all things, as what He has created, and as what the object created by Him has become.

In religious terms they have called the threefold aspect Trinity, personifying it by calling it the Father, the Son, and the Holy Ghost.

These three aspects exist not only in all things but in every being. In every person there is a part which signifies the source, the goal of all things; every person represents what he has made, and every person represents also what he has become. One can see these three things in everyone. Each person either shows the source to be more pronounced in his nature and character, or he shows what he was made to be, or he shows what he has become. These three aspects may be called God, man, and divine Being.

And if we look at it from still another angle we shall see the three aspects of light at work in the action of seeing: the light that sees, the radiance of the object that shows itself, and the light of the sun that falls upon it, making it clear to our view. If we look at it from a mental point of view we can again distinguish three aspects: the knower, the knowledge, and the knowing faculty; it is these three that bring about the action of knowing. And when we look at it in the light of love we see it, as has been said by the Sufis of all ages, as love, the lover, and the beloved.

The most interesting fact that emerges from the study of these three aspects is that they exist in every thing, in every being, and in every condition, and that without them nothing can exist. Only, if in studying these three aspects we continue to see them as three, then we have missed their secret; but if we learn to see them as one and the same, then we have profited by the observation of these three distinct aspects.

When we look at the dual aspect of nature we shall find this to be even more important. The dual aspect is also to be seen in all things and in every being, for instance the two sides, the right and the left, the head and the feet, the top and the bottom, two points in one line, the two eyes which enable us to see, the necessity of the pairs of opposites. The dual aspect is manifest to our view when we see the sun and the moon, when we see the male and the female aspect in nature, and when we see good and not good. When we experience joy and sorrow, when we realize that there is birth and death, we know what is to be known about the dual aspect of nature. The earth and the water, above and below, everything in nature distinctly shows two opposite aspects.

Furthermore there are opposite qualities in every human being, call them male and female, call them positive and negative, call them free and gross; no one can exist without opposite qualities. Besides the more power one has in one quality, the greater capability one has for the opposite quality; in other words the higher a person stands, the deeper is the space before him to fall into.

There is a hidden quality, and there is a quality which is manifest. What is manifest we recognize; what is hidden we do not see. There is going forward and there is going backward, there is success and there is failure, there is light and there is darkness, there is joy and there is sadness, there is birth and there is death. All things that we can know, feel, and perceive have their opposites. It is the opposite quality which brings about balance. The world would not exist if there were not both water and earth. Every thing and every being needs these two opposite qualities in order to exist, to act, and to fulfil the purpose of life; for each quality is incomplete without the other. No man has a complete personality if he does not have some little touch of the fineness that belongs to the female nature; woman is only complete in her character when there is some little touch of the male nature.

Now coming to the one and unique character of nature: by a deep insight into nature we discover that the creation is the same as the Creator, that the source is the same as the goal, and that the two only mean one. There are two ends to a line, but the line is one; and this oneness is manifest in all things, though man seldom gives any thought to this subject. This amazing manifestation, this world of variety, keeps us so puzzled, so confused, and so absorbed in it that we hardly give ourselves any time to see this wonderful phenomenon: how the one and only Being shows Himself even in the world of variety.

There are no two faces alike, there are no two leaves alike, there are no two fruits completely alike, there never are two flowers that are identical. If a man has keen insight he will find that even the objects he makes differ in some respect. Each being has its own peculiarity and cannot be compared with another being, for each being is unique. If a man is good, there is no other whose goodness is the same as his; and if he is wicked, there is no other whose wickedness is exactly the same. He is unique, proving to those whose eyes are open that there is only one Being.

There are no two faces alike, there are no two leaves alike, there are no two fruits completely alike, there never are two flowers that are identical. If a man has keen insight he will find that even the objects he makes differ in some respect. Each being has its own peculiarity and cannot be compared with another being, for each being is unique. If a man is good, there is no other whose goodness is the same as his; and if he is wicked, there is no other whose wickedness is exactly the same. He is unique, proving to those whose eyes are open that there is only one Being.

There are no two faces alike, there are no two leaves alike, there are no two fruits completely alike, there never are two flowers that are identical. If a man has keen insight he will find that even the objects he makes differ in some respect. Each being has its own peculiarity and cannot be compared with another being, for each being is unique. If a man is good, there is no other whose goodness is the same as his; and if he is wicked, there is no other whose wickedness is exactly the same. He is unique, proving to those whose eyes are open that there is only one Being.

In India there are the Jains; their religion is harmlessness: to be harmless to every creature. When the Jains cook their food, they prepare some for themselves, some always for the priest and, if they can afford it, also a little for the animals.

If anybody asks you, "What is Sufism? What religion is it?", you may answer, "Sufism is the religion of the heart, the religion in which the most important thing is to seek God in the heart of mankind."

There are three ways of seeking God in the human heart.

1. The first way is to recognize God the divine in every person and to care for every person with whom we come in contact, in our thought, speech, and action. Human personality is very delicate. The more living the heart the more sensitive it is; that which causes sensitivity is the love element in the heart, and love is God. The person whose heart is not sensitive is without feeling; his heart is not living, but dead. In that case the divine spirit is buried in his heart.

   A person who is always concerned with his own feelings is so absorbed in himself that he has no time to think of another. His whole attention is taken up with his own feelings: he pities himself, worries about his own pain, and is never open to sympathize with others. He who takes notice of the feeling of another person with whom he comes in contact practices the first essential moral of Sufism.

2. The next way of practicing this religion is to think of the feeling of the person who is not at the moment before us. One feels for a person who is present, but one often neglects to feel for someone who is out of sight. One speaks well of someone to his face, but if one speaks well of someone when he is absent, that is greater. One sympathizes with the trouble of someone who is before one at the moment, but it is greater to sympathize with one who is far away.

3. The third way of realizing the Sufi principle is to recognize in one's own feeling the feeling of God and to realize every impulse that rises in one's heart as a direction from God. Realizing that love is a divine spark in one's heart, one blows that spark until a flame may rise to illuminate the path of one's life.

I would like to speak a few words to introduce the idea of our movement. The Sufi movement has three aspects of its work: the esoteric work, the devotional service, and the activity of brotherhood. In spite of all the different opinions of the different people in the world, it is an undeniable fact that humanity needs religion greatly. But which religion does it need? Does it need the sectarian religions of old? No. Mankind is getting tired of that idea of being confined in a sect. The new generation today is beginning to see that there is no religion in this world which can be considered inferior to its own; therefore that narrow outlook of the sectarians of the religions does not appeal to them.

Is the Sufi Message a new religion? Certainly it cannot be a new religion. Jesus Christ said, "I have come to fulfill the law, not to give a new law." It is the same religion which Jesus Christ brought continued still further. It is one and the same stream which all prophets have brought and given to humanity, carried along. It is the same stream which is always there. The message of the Sufi is the answer to the cry of humanity today, for it is in agreement with science and it stands to defend all religions. The Sufi does not say this religion is greater than the other, nor does he come out and say this religion and that religion are equal. He leaves it to the individual to think as he thinks. he only holds his service as the proof of admiring all the teachers and respecting all the scriptures which are respected by humanity.

But with all its forms, the Sufi idea also has the formless ideal of worship. The form is to help the one who can be helped by seeing the form, because all education is an education of names and forms. If there were no form and no name we would not have learned them. The form is only suggestive of what is behind it, of the one and same truth which is behind all religions. Therefore this service is a teaching at the same time, yet every Sufi is free to take up a form or not to take up a form. A Sufi is not bound by a form; the form is for his use, not to make him captive.

Is there a priesthood in the Sufi Movement? Priesthood, not in the sense as it is understood, priesthood only to conduct the service and to answer the need of a priest in our everyday life. Those ordained, whoever has the desire to serve humanity by showing an example to the world in all places: in the church, in school, in parliament, and in the court. Woman and man together complete evolution. But at the same time every Sufi is a priest, a preacher, a teacher, and a pupil of every soul that he meets in the world. The only ideal in working is to qualify oneself to be a proper servant in order to serve the cause of God.

The Sufi is a true Christian in life, in charity, in kinship and in that one heals one's own soul as well as that of another. The Sufi may not be bigoted in adherence to a particular church or in forsaking the other masters who came before and after Christ, but the Sufi's attunement with Christ and appreciation and practice of truth are as keen as those of what a true Christian should be. In the lives of the dervishes one sees the real picture of the life and teachings of Jesus Christ, especially in that they share their food and abode with others whether they be friend or foe. Even to the present day, they continue in their pure ways. The Sufi is a Catholic in producing the picture of the ideal of devotion in one's soul, and the Sufi is a Protestant in giving up the ceremonies of the cult.

The words of Christ in the Bible are, "I am alpha and omega," which means, "I am first and last." Would this then mean, "I came on earth only when I was called Jesus, I gave the message and then never came again"? If that were the meaning of "I am alpha and omega," it would have no meaning. Really the meaning is, "I was, am, and shall be."

Now about the question that arises in the inquiring mind, "Who may this alpha and omega be? What was he before Jesus Christ? What would he be like after the time of Jesus Christ?" For those who put the water of the ocean in a pitcher, that water is from the ocean; but really the ocean is the ocean. Those of different creeds who have different forms of worship and dogmas say, "This is the teaching of Christ." Yes, it is true, but it is not all the teaching of Christ. It is as true as to say, "This is the ocean," if one brought water from the ocean in a pitcher. It is true, but there still is an ocean.

This shows that a shield called Jesus Christ brought the message. It was the shield that was Jesus. This is the secret of that alpha and omega spirit of Christ. If one could only see that spirit hidden behind different shields, one would be constantly in the vision of Christ. In the smile of the innocent child, there is Christ; in the warmth of the mother's heart for her child, Christ is hidden. In the unselfish, self-sacrificing love of the father, Christ shows himself. In the kindly attitude of a friend you can see the spirit of Christ. What is there which has beauty, tenderness, or gentleness which has not the spirit of Christ?

From those who keep Christ away from them he is far, but in reality they themselves have covered their eyes. It is not the fault of Christ, it is their own fault. Christ speaks in the whisper of the wise people of all centuries. He speaks aloud in the voice of the prophet, the warner who comes now and then. Though he comes out sometimes and sometimes hides himself, he is the same always. Man's doubt and skepticism prevent his seeing him. When Christ came in the form of Jesus, those who saw him did not recognize him.

Another side to consider is that the idea of miracles is attached to the person of Christ. In reality the greatest miracle of Christ that any wise man can see is the miracle of Christ's living heart; not wonderworking, but the living God presented to the world. This was the lighted faith which helped the darkness to vanish, not dogmas, doctrines, or theories which all came afterwards. He went to fishermen and said to them, "Come hither, I will make you fishers of men." What does it mean? Does "fishers of men" mean fishers of money? No, he meant by this, "Let love be alive in your hearts, that the whole world may become your customers."

If you analyze what he said, what he taught was very simple. It was not elaborate words and theories; there was not any great literary skill. What was it? It was where the arrow came from. The word was an arrow from the depth of his being. In the Bible it is often said that revelation came with a fiery tongue. What does it mean? If the heart is burning the word comes in a flame.

Where is God? God is in the heart of man. When it is the voice of God that rises in the heart of man it is a divine word. The words of Christ are a tongue of fire that pierces the heart of men. Christ's saying "fishers of men" does not mean making you clever that you may take advantage of man. It is not cleverness; on the contrary, the message of Christ is that simplicity, sincerity, gentleness, and innocence beyond and above all prove the purity of the heart.

In the East the Christ attribute is called mansumiat, innocence. It takes a different point of view from the ordinary one to see the value and power of innocence. Every person is born on earth an innocent soul. He gets the experience of the world and becomes worldly. Then the more worldly he becomes, the more the beauty and power and angelic attributes are covered by the knowledge of the complications of the world. As he develops he tries to learn still more and to bury the spirit of innocence as deep as possible, until the Christ spirit is altogether covered. What he knows is what he has learned in this mortal and false life. What can the knowledge of falsehood bring? Falsehood. The generality is seeking for falsehood and gets falsehood. This can be seen by the simple fact that the man clad with artificial clothes is welcome in society. This shows that man cannot stand the bare truth.

What were the prophets who came in all ages? Whose message did they bring? It was the message of Christ; the Christ spirit spoke through them. The message has never been advertised. It has never been made an object of publicity. They sacrificed their lives to all the opposition on their path. The path of the prophet is the path of constant trouble. If it was the voice of Christ in the words of the prophet why cannot he speak now or why will he not speak in the future? It is only one voice calling all the time, but man closes the door of his heart.

The prophet is the artist. As the artist draws the picture of nature and brings its beauty before man in a form that man can tolerate and admire, so it is the work of the prophet to bring before men that bare truth, that man cannot tolerate, in a form that he can tolerate and can admire. Whether man understands it or not, that is another question.

Another work of the prophet is that he is all things to all men, and for each one he has a special message. There is no world message; there cannot be a world message. A world message, yes, in the spirit, but not in manifestation. In manifestation, to every individual, nation, and race, there is a special message. Although the people of every sect have made the prophet their own, yet that is as absurd as to limit the sky to one's own country, as if Switzerland had a special sky, or if there were a special sky for England, and one for France. How can one limit the sky? The earth can be limited, not the sky.

Can the Muslims, the Jews, or the Christians limit Christ? Can they say Christ was of the East, not of the West? Could the West limit Christ, as they say Christ was the master of the West? This means limiting the spirit which was for the blessing of all. Limitation is in the shield that hides the spirit, not in the Christ self. In the same way people limit the spirit of Christ by saying it is only spoken of in one particular book. In the book it is kept as water from the ocean can be kept in a pitcher, but to say that it is only there means that the ocean is only in the pitcher, and there exists no other ocean.

No doubt from everywhere in the world the answer of Christ will come if you call him. If you look above or below, Christ is before you if your eyes are opened. If everything is closed, you do not know Christ, nor does Christ know you. This shows there is a wall covering and separating man from Christ externally and inwardly. That means that if a person finds him within he will find him without. Those with closed hearts will implore Christ to come and will wait thousands of years, and he will not come.

How will they recognize him if they do not recognize Christ in their own hearts first? Everything is recognized first in the heart. Pearls are pebbles before swine. Have they no eyes? They have, but the eyes of the heart have not recognized the pearls. Man recognizes the pearls and distinguishes them from pebbles because inwardly he has first recognized them and distinguished the pearls from pebbles. Do not think that there is not a gulf between man and man as between the swine and man! Man can prove worse than the animal, man can act worse than the devil. The devil is a miniature of man's wickedness, as the angel is the miniature of man's greatness. It was the human being which was honored by being Christ; it is the human being who is pictured in the form of Satan. Think what a gulf there is between man and man!

To take off the cover separating man from Christ, a process is necessary. This process is the same which takes away stains and lines from paper by rubbing. The process is safa, from which comes Sufi. Safa means to clean, to wash, or to erase, and by this the soul is purified. This shows the mission of Sufism, and the work of the Sufi Order. Every process of meditation and concentration is to wash the soul of the stains of earthly experiences. The real use of any exercise or practice is that the Christ voice may become audible and that the light may manifest. Once a person has heard this voice, once he has seen this light, do you think that he hears or sees anything else afterwards? No, the ears are dedicated to Christ when once one has found Christ in one's own heart.

The principal teaching of Sufism is that the heart of man is the shrine of God, and one can recognize God in one's own heart, feel His existence, presence, virtue, goodness, and all manner of beauty. It must be remembered that the whole of life around us is a life of falsehood. The more you see and experience, the more you see how very false it is and how much disillusionment there is. The only way of getting over it is to light the lamp in the darkness of night, and all will be cleared. The secret of life is this, to produce beauty in ourselves. When beauty is produced in the heart, then all that breaks the heart vanishes, and the whole universe becomes one single vision of the sublimity of God.