November 2006:
Justice
God is both Judge and Forgiver.
He forgives even more than He judges; for justice comes from His intelligence,
but forgiveness comes from His divine love.
Aphorisms, Hazrat Inayat Khan
Dear sisters and brothers,
In the text from last month you could observe that nothing is so difficult as to look at ourselves and others in a pure way.
There is a great difference between criticizing and condemning. Criticizing means to be conscious about your observation without judging. Condemning means that you judge and try to push away the shadow side of your observation.
And furthermore judging, criticizing and condemning others is an impossibility, because everybody has his own truth.
Next time we will find out what Murshid teaches us about truth.
With sisterly love,
Maharani and Johara
There comes a stage in life, the stage of life's culmination,
when man has nothing to say against anyone unless it be against himself;
and it is from this point that he begins to see the divine justice hidden behind manifestation.
Aphorisms, Hazrat Inayat Khan
Volume III, Character building, chapter IX
After having acquired refinement of character, and merits and virtues that are needed in life, the personality can be finished by the waking of the sense of justice. The art of personality makes a statue, a fine specimen of art, but when the sense of justice is awakened that statue comes to life; for in the sense of justice lies the secret of the soul's unfolding. Everyone knows the name of justice; but it is rare to find someone who really is just by nature, in whose heart the sense of justice has been awakened.
What generally happens is that people claim to be just, though they may be far from being so. The development of the sense of justice lies in unselfishness; one cannot be just and selfish at the same time. The selfish person can be just, but only for himself. He has his own law most suited to himself, and he can change it, and his reason will help him to do so, in order to suit his own requirements in Life. A spark of justice is to be found in every heart, in every person, whatever be his stage of evolution in life; but the one who loves fairness, so to speak blows on that spark, thus raising it to a flame, in the light of which life becomes more clear to him.
There is so much talk about justice, so much discussion about it and so much dispute over it; one finds two persons arguing upon a certain point and differing from one another, both thinking that they are just, yet neither of them will admit that the other is as just as he himself.
For those who really learn to be just, their first lesson is what Christ has taught: 'Judge not, that ye be not judged.' One may say, 'If one does not judge, how can one learn justice?' But it is the one who judges himself who can learn justice, not the one who is occupied in judging others. In this life of limitations if one only explores oneself, one will find within oneself so many faults and weaknesses, and when dealing with others so much unfairness on one's own part, that for the soul who really wants to learn justice, his own life will prove to be a sufficient means with which to practice justice.
Again, there comes a stage in one's life, a stage of life's culmination, a stage of the soul's fuller development, when justice and fairness rise to such a height that one arrives at the point of being devoid of blame; one has nothing to say against anyone, and if there be anything it is only against oneself; and it is from this point that one begins to see the divine justice hidden behind this manifestation. It comes in one's life as a reward bestowed from above, a reward which is like a trust given by God, to see all things appearing as just and unjust in the bright, shining light of perfect justice.
October 2006
Perception
The soul longs for a keen perception.
The absence of such fine perception causes depression and confusion, because the inner longing is to see.
Aphorisms, Hazrat Inayat Khan
Dear sisters and brothers,
Because we are subjective persons, it is difficult for us to perceive our mind and actions in an objective way. The way we see the world is covered with veils. In our mind we have created veils to protect ourselves.
Are these veils necessary to protect our soul or are they necessary to protect our ego? Therefore it is important that we develop pure perception.
Pure perception is so difficult, because we don’t like to see the shadow side in our person. For that reason it is important to perceive without judging. Murshid teaches us three different ways to perceive. If we are willing to work with his teachings, we will experience more peace and harmony in our lives.
With sisterly love,
Maharani and Johara
We blame others for our sorrows and misfortunes,
not perceiving that we ourselves are the creators of our world
Bowl of Saki, Hazrat Inayat Khan
Mind and heart (Volume II, Cosmic language)
The more one thinks on the subject of the heart, the more one finds that if there is anything that can tell us of our personality, it is the heart. If there is anything through which we feel ourselves or know ourselves - know what we are - it is the heart and what our heart contains. Once a person understands the nature, the character and the mystery of the heart he understands, so to speak, the language of the whole universe.
There are three ways of perception. One way of perception belongs to the surface - to the mind. It is thought. Thought manifests to our mind with a definite form, line and colour.
The next way of perception is feeling. It is felt by quite another part of the heart - it is felt by the depth of the heart, not by the surface. The more the heart quality is wakened in a person, the more he perceives the feelings of others. That person is sensitive, because to him the thoughts and feelings of others are clear. The one who lives on the surface does not perceive feelings clearly. Also, there is a difference between the evolution of the two - of the one who lives on the surface of the heart and the other who lives in the depth. In other words, the one lives in his mind and the other lives in his heart.
There is still a third way of perception, which is not even through feeling and which may be called a spiritual language. This perception comes from the deepest depth of the heart - it is the voice of the spirit. It does not belong to the lantern, it belongs to the light, but in the lantern it becomes clearer and more distinct. This perception may be called intuition; there is no better name for it.
In order to study life fully these three perceptions must be developed. Then alone is one able to study life fully, and it is in studying life fully that one is able to form a judgment upon it.
September 2006
Observation
It must be remembered as the first principle of life, that manifestation was destined for keener observation of life within and without
Aphorisms, Hazrat Inayat Khan
Dearest Sisters and Brothers,
Self-respect is returning to the source. On our way to the source it is important to observe all the different layers on our path.
Observation is an important aspect to become conscious of the different layers and the way we interpret them.
Murshid tells us that keen observation is a miracle in itself and that it can be acquired by concentration. Keen observation helps us to penetrate into the soul of another human being. In this way we rise from the normal day-to-day contact to deeper levels, and we work on expanding the radius of our heart.
With sisterly love,
Maharani and Johara
Real spirituality is living a life of fullness, with deep insight into all that comes ones way, and raising one’s consciousness by expanding the radius of the heart, while at the same time forgetting the self.
Reflections I, nr 3, Hidayat Inayat-Khan
Different Qualities of Mind (Gatha I, Insight Kashf)
As there are different qualities of the sight, such as long and short sight, so there are different qualities of mind. There are minds which can see a certain distance and no further, and others that can see a longer distance; and what is called foresight is not a supernatural, superhuman faculty but a long range of sight. When one person can see the action of another person the seer can see the reason of the action too, and if the sight is keener still he can see the reason of the reason. One cannot give one's sight to another; he can tell what he sees, but that is not sufficient, for in order to be sure every soul wants its own experience.
The faculty of seeing through life can be developed by observation, which is called study; and the focusing of the mind upon the object of study is called concentration. As by making a habit of lifting one thing, a person can learn to lift several different weighty things, so by observing one object of study a man becomes capable of observing any object in the same way. Keenness of observation is a phenomenon in itself. In the first place, the sight penetrates, so to speak, the object one sees; and the next thing is that as the light of the sun has the power to open the buds, so the power of keen observation commands the objects observed to unfold themselves and to reveal their secrets.
Every object has a soul in it, which may be called its spirit. In ancient times the seers recognized the spirit of all things, the spirit of mountains, trees, stars and planets, of the rivers, lakes, pools and seas. And penetrating through objects means touching their spirit. No doubt it is easier to touch the spirit of man than to touch the spirit of the objects, for the very reason that man is more living than any other form of creation.
August 2006
Self-Respect
Meet your shortcomings with a sword of self-respect.
Vadan, silver rules, Hazrat Inayat Khan
Dearest Sisters and Brothers,
At the end of our summer period in which the international Summer school in Katwijk took place, we are eager to start a new year with messages from our master Hazrat Inayat Khan about brother- and sisterhood.
Maybe it is the right moment to think about the subject self-respect. All things in our lives start with self-respect. Murshid tells us: It is better to find a real beginning, not to find a real finish. If you find a real finish it will hinder the continuity of your idea. Let the finish come as the outcome of an inspiration; what you have to build is the foundation.
The foundation for spiritual development is self-respect. Nobody is perfect; our shortcomings shouldn’t influence our self-respect too much. Murshid tells us that it is exactly our shortcomings that are our learning points.
Self-respect is about returning to the source, to a state of only being, to the start. And not to the finish, to what we think we have to be. Acceptation, observing, and not judging ourselves are important aspects. In the course of the next months we will focus on these three items.
With our warmest greetings,
Maharani and Johara
.. It is most imperative that all those who believe in the ideal of the art of personality
realize that it is in self-respect that one awakens to the silent music of the heart ..
Reflections I, nr 104, Hidayat Inayat-Khan
Self-respect (Volume III, The art of personality)
Dignity, which in other words may be called self-respect, is not something which can be left out when considering the art of personality. When one asks what it is, and how this principle can be practiced, the answer is that all manner of light-heartedness and all tendency to frivolity must be rooted out from the nature in order to hold that dignity which is precious to one. The one who does not care for it, does not need to take trouble about it; it is only for the one who sees something in self-respect. A person with self-respect will be respected by others, even regardless of his power, possessions, position, or rank; in every position or situation in life that person will command respect.
There arises a question: has light-heartedness then any place in life, or is it not necessary in life at all? All is necessary, but everything has its time. Dignity does not consist in making a long face, neither is respect evoked by a stern expression; by frowning or by stiffening the body one does not show honour; dignity does not mean being sad or depressed. It is apportioning one's activities to their proper time. There are times for laughter; there are times for seriousness. The laughter of the person who is laughing all the time loses its power; the person who is always light-hearted does not carry that weight in society which he should. Besides light-heartedness often makes a man offend others without meaning to do so.
The one who has no respect for himself, has no respect for others. He may think for the moment that he is regardless of conventionalities and free in his expression and feeling, but he does not know that it makes him as light as a scrap of paper moving hither and thither in space, blown by the wind. Life is a sea, and the further one travels on the sea the heavier the ship one needs. So for a wise man, a certain amount of weight is required in order to live, which gives balance to his personality. Wisdom gives that weight; its absence is the mark of foolishness. The pitcher full of water is heavy; it is the absence of water in the pitcher which makes it light, like a man without wisdom who is light-hearted.
The more one studies and understands the art of personality, the more one finds that it is the ennobling of the character which is going forward towards the purpose of creation. All the different virtues, refined manners, and beautiful qualities, are the outcome of nobleness of character. But what is nobleness of character? It is the wide outlook.
June 2006
Endurance
Who else but a noble soul would bear all and say nothing?
Vadan, Hazrat Inayat Khan
Dear sisters and brothers,
The world is what it is, it cannot be changed. If we want it to be different, we must change ourselves.
Hazrat Inayat Khan teaches us: Tolerance is a need, not only to get peace in the world but especially for peace and happiness in ourselves. This is a totally different way of looking at tolerance. Mostly we see acting tolerantly as a heavy task, and thinking that way we forget the blessings it brings us. In other words: by being tolerant to others we benefit ourselves.
With sisterly love,
Maharani and Johara
Consideration is an attitude which contributes greatly to one’s happiness.
As one evolves spiritually, one develops self-confidence, and thereby rises above a natural tendency of intolerance.
Reflections V, nr 74, Hidayat Inayat-Khan
Endurance (Gathas II)
The human being is, physically and mentally, so constructed that he can endure only a certain degree of vibrations, audible or visible. Therefore noise distracts his mind and strong colours also make an uncomfortable effect. All that is called noise is beyond the range of his power of endurance. Generally soft colours appeal to him more, for the vibrations of soft colours are soothing and do not demand endurance on the part of man. But atmosphere demands the
greatest strength of endurance. One can endure colour or sound, but it is difficult to endure atmosphere which is not congenial. Man prefers to endure a colour or a sound which is difficult to endure, rather than the personality of another person. Human activity has a more jarring effect than colour or sound.
Man does not need to speak or act in order to create a jarring effect upon another. If his mind is in that state, he has a jarring effect upon others without having to speak or act. If there is a thing most difficult to endure, it is man. And yet the soul most longs for the association of mankind. If a person were in a forest where he did not see a human being, after a few months, when his fancy were satisfied to some extent, he would long to see the face of a human being. Trees and plants and animals and birds are not sufficient. This shows that it is not only that like attracts like, but like needs like. The position of man is a strange position in life. Man is uncomfortable with his kind and unhappy without his kind, and he does not know what course is best to take. The Sufi, therefore, learns the lesson of endurance, to take the right course. For if one does not endure a devil one cannot endure an angel, if man is not happy on earth he cannot be happy in heaven. A person who has no endurance, his need will not even be answered in paradise.
Although it is difficult, at times, to endure, yet if one will not make an effort to endure he will endure, then, at all times. The world is what it is, it cannot be changed. If we want it to be different, we must change ourselves. If we become susceptible to jarring effects, jarring influences, not only human activities around us but also even the moving of the leaves will make us uncomfortable. To a miserable person a midsummer’s day is worse than a dark night. All seems gloomy, everything seems wretched, and he himself melancholy. This tendency is developed by not making an effort to endure but by avoiding situations which ask for one’s endurance. In all walks of life success is assured for an enduring man, and with the lack of this quality, whatever be man’s qualification, he is kept back from success. By endurance I do not mean loving and admiring all things and beings that one likes or dislikes. Endurance means to be able to stand, to tolerate, and to overlook all that is not in accordance with one’s own way of thinking. All the troubles among friends, families, nations, are the result of lack of endurance. And if this spirit of endurance would spread from individuals, in time it would become the spirit of the multitude, and the conditions would become much better than they are at present.
May 2006
Purity of Mind
Nothing is impossible; all is possible. Impossibility is only a boundary of
limitation which stands around the human mind.
Vadan, Hazrat Inayat Khan
Dear Brothers and Sisters,
Hazrat Inayat Khans text last month was about devotion. Devotion is a state of spiritual being. To experience devotion it is necessary that we have purity in our mind. All too often we run away from our spiritual devotion because of worldly matters that seem so important to us.
In purity of the mind Murshid shows us how to free ourselves from these matters: Once a person is able to clear from his mind, by whatever process, the undesirable impressions, a new power begins to spring from his heart.
In this way you can experience spiritual devotion and happiness.
We wish you success and blessings on your spiritual path,
With sisterly love,
Maharani and Johara
In all projects, first question oneself to be sure that there is no inner conflict.
Only then shall one be convinced that success was already planned by providence.
Reflections II, nr 24, Hidayat Inayat-Khan
Purity of mind (Gathas II, chapter 3)
Purity of mind requires the destroying of all bad impressions which are already collected there or which the mind receives instantly. One can destroy these impressions by five ways, and the way is adopted according to the impression one has to destroy. Some impressions want to be washed off from the mind; some require to be erased from the surface of the mind; some want to be shaken off like dust from the clothes; some require burning like the wood in the fire, which, after its test through fire, turns into ashes; and some impressions must be drowned, so that they will never come up again. Bury certain impressions like a corpse; find every way of annihilation which is suited for that particular impression, so that your mind may be clear. The mind is not only a means of thinking or reasoning, but it is the king of one's being; and upon the condition of mind one's health, happiness, and peace of life depend.
Now the question is what to destroy and what to keep in mind. Collect and keep all that is beautiful, and destroy all that is void of beauty. Collect and keep all that is agreeable, and destroy all that has a disagreeable effect upon you. Collect and keep all that is harmonious, and destroy all that creates disharmony in yourself. Collect and keep all that is restful, and destroy all that disturbs the peace of your life. As some dust gets into the mechanism of a clock and stops it from going, so the effects produced by all impressions which are void of beauty and harmony and which disturb your peace keep you from progress.
The mind cannot act properly when it is hindered by impressions which have a paralyzing effect upon it. Life is progress, and stopping from progress is death. Failure does not matter in life for a progressive person; even a thousand failures do not matter. He has before his view success, and success is his even after a thousand failures. The greatest pity in life is the standstill when life does not move further. A sensible person prefers death to such a life. It is as a paralysis of the soul, of the spirit, and is always caused by holding bad impressions in mind. No soul is deprived of happiness in reality.
The soul's very being is happiness. Man brings unhappiness upon himself by holding in his hands the clouds of bad impressions, which fall as a shadow upon his soul. Once a person is able to clear from his mind, by whatever process, the undesirable impressions, a new power begins to spring from his heart, opening a way before him to accomplish all he wishes, attracting to him all he requires, clearing his path of all obstacles, and making his atmosphere clear, for him to live and move and to accomplish all he wishes to accomplish.
April 2006
Devotion
By respecting every person I meet I worship God, and in loving every soul on earth I feel my devotion for Him.
Gayan, Hazrat Inayat Khan
Dear Brothers and Sisters,
Like faith is a step on the path towards spiritual realisation, so is devotion. The word devotion is a word full of love, full of respect, full of brother- and sisterhood. It is in that radiation that we can come closer to each other and feel connected. That is why devotion is so important, not only in our prayers or meditation, but especially in our daily life when we meet so many people who have lost the way to their spiritual home.
By devotion we can give humble service in the great cause of the world brother and sisterhood.
With sisterly love,
Maharani and Johara
The most uplifting subject to concentrate upon is the personality of spiritual souls whom one idealizes and whose examples inspire spiritual guidance. Whatever be the chosen ideal, however, it is the intensity of one's devotion that secures the beauty of the achievement of one's purpose.
Reflections II, nr 143, Hidayat Inayat-Khan
Devotion (Volume VII)
A path towards spiritual realization, the path of perfection, may be called the path of devotion, a path that cannot be compared in value or in depth with any other path. The reason is that devotion touches the Spirit of God. Not everyone is capable of this method, for in some people the heart is closed by the head quality, by intellect, but in others the heart quality is foremost. The first step on the path of devotion teaches selflessness; it makes one unselfish. Devotion is the tuning of the heart to its natural pitch; in other words, the healthiest condition possible in man is that in which devotion has blossomed.
It is devotion alone that buries man's false self, be it devotion to a human being or to God. If truth is ever to be seen, it is in devotion; for the world of heart is a different world from the world in which we all live; its law is different, the weather there is different, its sky is different, its sun and moon are different. The nature of that world is different; it is a world in itself.
By devotion, heaven is brought to earth. And yet how very often a person says, 'But is it not a simple devotion?' It is in simplicity that the greatest subtlety is to be found; for it is the heart of the devotee which is liquid compared to the one which has become crystallized. It is awakened to sympathy; it is open to appreciate all beauty.
Women are more attracted to devotion than men, for generally the nature of women is to be more respectful towards human beings. This is natural, for if it were not for the love of the mother, the world would not go on. This is the principle of devotion; it is in the quality of devotion which exists in women that the secret of the whole creation resides. Krishna has said: 'I am with my devotees'. And therefore if one says: 'Where is God? Is He in the sixth heaven or in the seventh, or a certain paradise or palace in which people imagine Him to be?' - the answer is that the paradise or the palace or the dwelling-place of God is in the heart of His devotee. No doubt it is not easy for man to rise to devotion to God. It is on this account that the Sufis in all ages have practised devotion gradually, by their sympathy for their teacher, by the devotion to their Lord, and by the culmination of that devotion in God.
It is devotion which raises the object of its devotion, or its ideal, to the highest heaven. It is by devotion that the rocks have been turned into gods. Someone asked a Hindu: 'By worshipping a God made of rock, what do you gain? Do you really believe that you have made a God?' 'Yes,' said the Hindu, 'my hands have made this God of stone, and my devotion has given life to it. If you believe in a formless God and have no devotion, you have not yet reached him. He is far away from you. My God is before me; your God is far away from you.' As the Bible says, “God is love.”
If God is to be found anywhere, he is to be found in the heart of man. And when is He to be found? When the heart is awakened to sympathy, to love, to devotion.
March 2006
Self-confidence is the true meaning of faith, and in faith is the secret of the fulfilments or non-fulfilments of every desire.
Gayan, Hazrat Inayat Khan
Dear Brothers and Sisters,
In our lives, nothing is as important as faith. To have faith and to be faithful to your self and to others is essentially the same as belief.
As soon we as we enter this world we have faith in adults. The adult that gives faith gives the new born child a good basis for the future. Disappointments can disturb your faith in the world, but they never can take away your inner faith. Faith is an inborn tendency, the secret to fulfil your wishes, to recognize your opportunities and to use them. Faith gives a tie of friendship and will therefore always return to you.
God gives us the faith to manifest His Name in Love, Harmony and Beauty.
May the blessing of God rest upon you and on our work.
With sisterly love,
Maharani and Johara
Faith, which is an inborn tendency, loses its power with the acquisition of knowledge,
experiencing thereby challenges, disappointments and differences of opinion.
Reflections V, nr 24, Hidayat Inayat-Khan
Faith (Gathas, 1st series)
Faith can be defined by two words, 'self-confidence' and 'certainty in expectation.' Faith in no way signifies certainty without expectation, nor confidence with evidence. All things in life are appointed from eternity for a certain time. Every experience and every knowledge comes in its own time. No doubt in this free will plays a certain part, as destiny plays a great part. We make our road in life by our expectations. Things that we have not attained to we look forward to and hope to attain. Ideals that we wish to reach we expect to reach some day. And that which determines our success in attaining our ideal, is faith. It is faith that uncovers things veiled with a thousand covers. It is faith that attracts things almost out of reach. The distance between heaven and earth, the difference between life and death can be bridged by faith.
There is blind faith, and there is faith, which is not blind. Faith is blind when its power is small and reason does not support it. Then faith may be called blind. But in fact the mind has all power. Every expectation that it has will certainly be fulfilled sooner or later. It may not be fulfilled in a certain limited time, but in eternity it will be fulfilled. Faith is the power of mind. Without faith the mind is powerless. When faith leads and reason follows, success is sure, but when reason leads and faith follows, success is doubtful.
Faith causes the attitude of the mind. The influence of the attitude of the mind works psychically upon every affair. The belief 'My friend is faithful to me and is helping me', by itself influences the helper. And when there is a doubting attitude 'Perhaps my friend or my agent is faithful to me, perhaps not', then the fact is made doubtful. Faith can bring a surer and speedier cure than medicine, and both success and failure in life depend very much upon faith. Man rides upon the elephant and controls tigers by the power of faith. The great people of world, the greatest people, are great more by their faith than by anything else, because mostly great people have been adventurous and the back of a venture is faith, nothing else.
Reason can strengthen faith, but things that are beyond reason are reached by faith alone. If faith is limited by reason it is held down so that it cannot rise, but when faith is independent of reason it is raised by the force of the ideal, and then reason has scope to advance and reach the ideal. Those who believe in an ideal and those who do not, have both arrived at their conviction by faith. In the former it is positive, in the latter negative.
An unbeliever asked a believer, 'If there were no God then would not all your prayers and expectations be in vain?' The believer answered, 'If there be no God, and if my prayers are in vain and all that I have done for God is lost, then I am in the same case as you, but if He exists, then I have the advantage’. Faith is natural and its negative unnatural. As all things in this artificial world are made by faith so the whole creation is made by the faith of the divine mind. Therefore as the divine mind had been able to create all by faith, so man by this divine attribute can rise to the source of his being.
Thought, speech, and action without faith are as body without life. All things by faith are made alive, for faith is the life of all things. Think what joy trust brings, and what a feeling of suffocation doubt brings! When a person does not trust another that means he has no confidence in himself. He is not happy through this. It would be no exaggeration to say that material loss resulting from misplaced confidence is better than all profit resulting from justified suspicion.
February 2006
Desk of the Peshkar of the Brother/Sisterhood Activity
Date: 31/01/2006
O Thou, the Sustainer of our bodies, hearts, and souls, Bless all that we receive in thankfulness.
Amen.
Prayer Nazar, Hazrat Inayat Khan
Dear Brothers and Sisters,
Hopefully you all enjoyed our Pir-o-Murshid Hidayat’s new year letter. In the beginning of a year, when all the celebrations are over, and our life rhythm is normal again, it is nice to think over how many times in our lives we have to be grateful, to count our blessings.
Even when we sometimes meet troubles in our lives, and we look deep inside we will find blessings there also, such as solutions for our problems, comfort in our grief, spiritual guidance on our path, manifested by being real brothers and sisters for each other and of course in the beautiful words of our Master Hazrat Inayat Khan.
Gratefulness is as light in the darkness and gives so much happiness on our path.
We are grateful that we can share this message with you.
With sisterly love,
Maharani and Johara
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