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The Bowl of Saki


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« Reply #120 on: Feb 11, 2017 08:34 pm »

Our likes and infatuations have a certain limit; when their time has expired the period of indifference commences. When the water of indifference is drunk, then there is no more wish for anything in the world. The nature of the water one drinks in this world is that one's thirst is quenched for a certain time and then comes again. When the water of divine knowledge is drunk, then thirst never comes again. ... Indifference, however, must be reached after interest has taken its course; before that moment it is a fault. A person without an interest in life becomes exclusive, he becomes disagreeable. Indifference must come after all experience - interest must end in indifference. Man must not take the endless path of interest: the taste of everything in the world becomes flat. Man must realize that all he seeks in the objects he runs after, that all beauty and strength, are in himself, and he must be content to feel them all in himself. ... Vairagya means satisfaction, the feeling that no desire is to be satisfied any more, that nothing on earth is desired. This is a great moment, and then comes that which is the kingdom of God.

from  http://wahiduddin.net/mv2/VIII/VIII_2_9.htm

Vairagi means a person who has become indifferent; and yet indifference is not the word for it. It describes a person who has lost the value in his eyes of all that attracts the human being. It is no more attractive to him; it no more enslaves him. He may still be interested in all things of this life, but is not bound to them. ... No affair of this world, no relation, no friendship, no wealth, no rank, position or comfort, nothing holds him. And yet that does not mean that he in any way lacks what is called love or kindness, for if ever he lives in this world it is only out of love. He is not interested in the world and it is only love that keeps him here, the love which does not express itself any more in the way of attachment, but only in the way of kindness, forgiveness, generosity, service, consideration, sympathy, helpfulness, in any way that it can; never expecting a return from the world, but ever doing all that it can, pitying the conditions, knowing the limitations of life and its continual changeability.

   from  http://wahiduddin.net/mv2/I/I_II_9.htm
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« Reply #121 on: Feb 15, 2017 11:24 pm »

Man forms his future by his actions. His every good or bad action spreads its vibrations and becomes known throughout the universe. The more spiritual a man is, the stronger and clearer are the vibrations of his actions, which spread over the world and weave his future. The universe is like a dome: it vibrates to that which you say in it, and echoes the same back to you. So also is the law of action: we reap what we sow.

   from  http://wahiduddin.net/mv2/V/V_1.htm
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« Reply #122 on: Feb 17, 2017 08:32 pm »

Happy Friday Fam  Smiley

Anyone who has some knowledge of mysticism and of the lives of the mystics knows that what always attracts the mystic most is nature. Nature is his bread and wine. Nature is his soul's nourishment. Nature inspires him, uplifts him and gives him the solitude for which his soul continually longs. Every soul born with a mystical tendency is constantly drawn towards nature. In nature that soul finds its life's demand, as it is said in the Vadan, 'Art is dear to my heart, but nature is near to my soul.'...

From the moment man's eyes open and he begins to read the book of nature he begins to live; and he continues to live forever.

   from  http://wahiduddin.net/mv2/XI/XI_III_7.htm

As one goes further in the soul's unfoldment one finally arrives at the stage of revelation. Life begins to reveal itself, the whole of life, each soul becomes communicative -- not only living beings but each thing. They say that the twelve apostles knew all languages. It does not mean that they knew English, French and Italian, but that they knew every soul's language, as every soul has its own separate language. They began to perceive vibrations and so every evolved soul will feel the vibrations of every other soul, and every condition, every soul, every object in the world will reveal its nature and character to him. Sa'di, the Persian poet, has said, 'Once a soul has begun to read, every leaf of the tree becomes as a page of the sacred book of life'.

   from  http://wahiduddin.net/mv2/XIV/XIV_19.htm
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« Reply #123 on: Feb 18, 2017 06:50 pm »

The Sufi therefore, finds the only way out of the distress of life... He rises above it, taking all things as they come, patiently. He does not mind how he is treated. His principle is to do his best, and in that is his satisfaction. Instead of depending on another person to be kind to him, the Sufi thinks if he were kind to another person, that is sufficient. Every wise man in the long run through life will find in this principle the solution of happiness. For we cannot change the world, but we can change ourselves.

   ~~~ "Sangatha II, Path To Perfection", by Hazrat Inayat Khan (unpublished)

Commentary by Pir-o-Murshid Inayat Khan

The other day I lectured in Paris and after my lecture a very able man came to me and said, 'Have you got a scheme?' I said, 'What scheme?' 'Of bettering conditions.' I replied that I had not made such a scheme, and he said, 'I have a scheme, I will show it to you'. He opened his box and brought out a very large paper with mathematics on it and showed it to me saying, 'This is the economic scheme that will make the condition of the world better: everyone will have the same share'. I said, 'We should practice that economic scheme first on tuning our piano: instead of saying D, E, F, we should tune them all to one note and play that music and see how interesting that would be -- all sounding the same, no individuality, no distinction, nothing.' And I added, 'Economy is not a plan for construction, but it is a plan for destruction. It is economics which have brought us to destruction. It is the heart quality, it is the spiritual outlook which will change the world'.

Very often people coming to hear me say afterwards, 'Yes, all you say is very interesting, very beautiful, and I wish too that the world was changed. But how many think like you? How can you do it? How can it be done?'. They come with that pessimistic remark, and I tell them, 'One person comes into a country with a little cold or influenza and it spreads. If such a bad thing can spread, can not an elevated thought of love, kindness and goodwill towards all men spread? See then that there are finer germs, germs of goodwill, of love, kindness, and feeling, germs of brotherhood, of the desire for spiritual evolution, which can have greater results than the other ones. If we all have that optimistic view, if we all work in our little way, we can accomplish a great deal'.

   from  http://wahiduddin.net/mv2/XIV/XIV_2_8.htm


Many have been cross with God for having sent any misery in their lives -- but we always get such experiences! Becoming cross one says, 'Why, this is not just', or 'This is not right', and 'How could God who is just and good allow unjust things to happen?' But our sight is so limited that our conception of right and wrong and good and evil is only for us -- not according to God's plan. It is true that, as long as we see it as such, it is so for us and for those who look at it from our point of view, but when it comes to God the whole dimension is changed, the whole point of view is changed.

   from  http://wahiduddin.net/mv2/XIV/XIV_2_12.htm
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« Reply #124 on: Feb 23, 2017 07:23 pm »

...

By changing his own nature, by making himself more truthful, he disperses the clouds of falsehood within and without, and begins to see life as it really is both inwardly and outwardly. From this time onwards, the meaning of religion becomes clear. One begins to understand what the great teachers have taught. Then one becomes tolerant to the various religions. Nothing seems strange any more. Nothing surprises. For now one begins to know the innermost nature of man; one sees the cause behind every action.

   ~~~ "Supplementary papers, Philosophy V", by Hazrat Inayat Khan (unpublished)


People speak about truth and falsehood, but once the mystic has reached the truth, all is truth to him; then everything is a phenomenon of truth, a picture of truth. For instance, a person looking at a picture may distinguish light and shade, but another instead of speaking of light and shade, will say, 'This is a portrait of so and so, it is a very good picture, exactly like him.' Truth is like this; and so to a mystic the whole of life is a picture of the divine Beloved.

   from  http://wahiduddin.net/mv2/XI/XI_III_18.htm



   ~~~ Truth alone can succeed; falsehood is a waste of time and loss of energy.
https://wahiduddin.net/saki/saki_date.php
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« Reply #125 on: Feb 27, 2017 08:04 pm »

Where there is no conviction there is nothing. The secret of healing, the mystery of evolving, the power of all attainments, and the way to spiritual realization, all come from the strengthening of that belief which is a conviction, so that nothing can ever change it.

 from  http://wahiduddin.net/mv2/VI/VI_30.htm

Believe in God with childlike faith; for simplicity with intelligence is the sign of the Holy Ones.

     Bowl of Saki, February 27, by Hazrat Inayat Khan


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« Reply #126 on: Mar 01, 2017 07:25 pm »

Nature speaks louder than the call from the minaret.

     Bowl of Saki, March 1, by Hazrat Inayat Khan

The deeper we look into life the more it unfolds itself, allowing us to see more keenly. Life is revealing. It is not only human beings who speak; if only the ears can hear even plants and trees and all nature speak, in the sense that nature reveals itself, reveals its secret. In this way we communicate with the whole of life. Then we are never alone, then life becomes worth living.

   from  http://wahiduddin.net/mv2/VI/VI_15.htm

One may ask, what should one study? There are two kinds of studies. One kind is by reading the teachings of the great thinkers and keeping them in mind, the study of metaphysics, psychology, and mysticism. And the other kind of study is the study of life. Every day one has an opportunity for studying; but it should be a correct study. When a person travels in a tramcar, in the train, with a newspaper in his hand, he wants to read the sensational news which is worth nothing. He should read human nature which is before him, people coming and going. If he would continue to do this, he would begin to read human beings as though they were letters written by the divine pen, which speak of their past and future. He should look deeply at the heavens and at nature and at all the things to be seen in everyday life, and reflect upon them with the desire to understand. This kind of study is much superior, incomparably superior, to the study of books.

   from  http://wahiduddin.net/mv2/VI/VI_15.htm
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« Reply #127 on: Mar 16, 2017 08:37 pm »

   At every step of evolution, man's realization of God changes.

     Bowl of Saki, March 16, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan

There is a time when toys are treasures. But the child who cries for a toy comes to an age when he gives it away. And at every step in a man's evolution the values of power and position and wealth change in his eyes. And so as he evolves there arises in him a spirit of renunciation which may be called the Spirit of God. Gradually he recognizes the real value of those fair and lovely qualities of the spirit that change not.

   from  http://wahiduddin.net/mv2/III/III_II_15.htm


Every step in evolution makes life more valuable. The more evolved you are, the more priceless is every moment; it becomes an opportunity for you to do good to others, to serve others, to give love to others, to be gentle to others, to give your sympathy to souls who are longing and hungering for it. Life is miserable when a person is absorbed in himself.

   from  http://wahiduddin.net/mv2/VIII/VIII_2_1.htm


In selfishness there is an illusion of profit, but in the end the profit attained by selfishness proves to be worthless. Life is the principal thing to consider, and true life is the inner life, the realization of God, the consciousness of one's spirit. When the human heart becomes conscious of God it turns into the sea and it spreads; it extends the waves of its love to friend and foe. Spreading further and further it attains perfection.

   from  http://wahiduddin.net/mv2/XIV/XIV_2_15.htm


The one who in the shrine of his heart has seen the vision of God, the one who has the realization of truth, can only smile, for words can never really explain what truth means. The nearest explanation one can give is that truth is realization. At every step of man's evolution his realization changes, but there is a stage where man arrives at the true realization, a realization which is a firm conviction that no reason or logic can change or alter. Nothing in the world can change it any more, and that conviction is called by the Sufis Iman.

The realization which is attained is that there is nothing to realize any more. The process of this attainment is a sincere research into truth and life, and the understanding of 'what I am the other is', together with the contemplation of God, a selfless consciousness, and a continual pursuit after the receiving of the knowledge of God.

   from  http://wahiduddin.net/mv2/VIII/VIII_2_7.htm

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« Reply #128 on: Mar 17, 2017 02:33 pm »

'There is a time when toys are treasures. But the child who cries for a toy comes to an age when he gives it away. And at every step in a man's evolution the values of power and position and wealth change in his eyes. And so as he evolves there arises in him a spirit of renunciation which may be called the Spirit of God. Gradually he recognizes the real value of those fair and lovely qualities of the spirit that change not.'

Hello friend

I have had this happen in my life. Yet there seems to be still objects in my life and situations that i find have value worthy of affection.....

I think thay i am just at the stage of admitting it and recognizing what may be holding me back spiritual progress. In this recognition comes the awareness of how we are hurt by worldly people and situations. We begin to understand how we set ourselves up for our own suffering.
« Last Edit: Mar 17, 2017 02:41 pm by Steve Hydonus » Report Spam   Logged

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« Reply #129 on: Mar 17, 2017 09:00 pm »

Hi Steve,

It's true. People can be temporarily happy sharing together- temporary being the key word. Happy, angry, sad etc. A friend last night told me there is a difference between happiness and joy. Joy is what comes from cultivating the heart/spirit and isn't temporary.

I am rather fond of this statement,

In selfishness there is an illusion of profit, but in the end the profit attained by selfishness proves to be worthless. Life is the principal thing to consider, and true life is the inner life, the realization of God, the consciousness of one's spirit. When the human heart becomes conscious of God it turns into the sea and it spreads; it extends the waves of its love to friend and foe. Spreading further and further it attains perfection.

I have very perverse and selfish desires that may temporarily bring satisfaction but only after acting on them can I say they aren't helping me feel more wholesome and I don't see any comfort in the long run or peace from these actions when it's my time to go.
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« Reply #130 on: Mar 18, 2017 02:48 am »

Our greatest enemy is ourself. All weakness, all ignorance keeps us from the truth of our being, from all the virtues hidden in us and all perfection hidden in our souls. The first self we realize is the false self. Unless the soul is born again it will not see the kingdom of heaven. The soul is born into the false self; it is blind. In the true self the soul opens its eyes. Unless the false self is fought with, the true self cannot be realized.

   from  http://wahiduddin.net/mv2/VII/VII_5.htm


The soul is a bird of paradise, a free dweller in the heavens. Its first prison is the mind, then the body. In these it becomes not only limited, but also captive. The whole endeavor of a Sufi in life is to liberate the soul from its captivity, which he does by conquering both mind and body.

   from  http://wahiduddin.net/mv2/V/V_45.htm


If a man has control over himself, he will smile and be patient even if he is exposed to rages a thousand times. He will just wait. He who has spiritual control has great control; but he who has it not can control neither spiritual nor physical events. He cannot control his own sons and daughters, for he never listens to himself first. If he listened to himself, not only persons but even objects would listen to him.

   from  http://wahiduddin.net/mv2/VII/VII_14.htm


There is a poem by the great Persian poet Iraqi in which he tells, 'When I went to the gate of the divine Beloved and knocked at the door, a voice came and said -- Who art thou?' When he had told, 'I am so and so', the answer came, 'There is no place for anyone else in this abode. Go back to whence thou hast come'. He turned back and then, after a long time, after having gone through the process of the cross and of crucifixion, he again went there -- with the spirit of selflessness. He knocked at the door; the word came, 'Who art thou? ', and he said, 'Thyself alone, for no one else exists save Thee'. And God said, 'Enter into this abode for now it belongs to thee'. It is such selflessness, to the extent that the thought of self is not there, it is being dead to the self, which is the recognition of God.

   from  http://wahiduddin.net/mv2/XIV/XIV_2_22.htm
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« Reply #131 on: Mar 20, 2017 10:03 pm »

Commentary by Pir-o-Murshid Inayat Khan

It is to the great disadvantage of the fault-finding man that he wishes to find fault with all he sees, for if he is not able to throw away immediately the undesirable impression received, which is not always so easy, he begins in due time to reproduce what he has received. ... If man only knew what harm is brought to one's being by letting any undesirable impression enter the heart, he also would adopt the above-mentioned policy of the wise, to overlook.

   from  http://wahiduddin.net/mv2/XIII/XIII_20.htm


The aim of the Sufi, therefore, is to see and yet not be interested. ... Those who trouble about others' thoughts and interest themselves in others' actions most often lose their time and blunt their inner sight. Those who go farther, their moral is to overlook all they see on their way, as their mind is fixed on the goal. ... The best thing is to see and rise above, never to halt on the way, and it is this attitude that, if constantly practiced, will lead man safely to his soul's desired goal.

   from  http://wahiduddin.net/mv2/XIII/XIII_5.htm
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« Reply #132 on: Mar 22, 2017 01:17 pm »

I really make a conscious effort to think good of others and if i have a difficult time of it i pray for them. All people snd situations are passing phenomena to be seen much like an enjoyable movie. Sometimes though, i get caught on a certain clip and have to let go of it. Time and meditation heal all psychological wounds and help us once again flow with lifes' rhythms.
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« Reply #133 on: Mar 22, 2017 08:01 pm »

Hi Steve,

Very wise words. Thanks friend.

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« Reply #134 on: Mar 23, 2017 04:04 pm »

Commentary by Pir-o-Murshid Inayat Khan

Those who trouble about others' thoughts and interest themselves in others' actions most often lose their time and blunt their inner sight. Those who go farther, their moral is to overlook all they see on their way, as their mind is fixed on the goal. ... The best thing is to see and rise above, never to halt on the way, and it is this attitude that, if constantly practiced, will lead man safely to his soul's desired goal.

   from  http://wahiduddin.net/mv2/XIII/XIII_5.htm

'lose their time and blunt their inner sight' insightful comments here.
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