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He initially came to the West as a representative of several traditions of classical Indian music, having received the title Tansen from the Nizam of Hyderabad. His universal message of Divine Unity - Tawhid - focused on the themes of Love, Harmony and Beauty and evinced his distinctive and effective ability to transmit the highest spiritual truths of Sufism to Western audiences of his day.
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A Sufi Message of Spiritual Liberty
We'll publish them on our site once we've reviewed them. Item s unavailable for purchase. Please review your cart. You can remove the unavailable item s now or we'll automatically remove it at Checkout. Continue shopping Checkout Continue shopping. Chi ama i libri sceglie Kobo e inMondadori. Buy the eBook Price: Available in Russia Shop from Russia to buy this item. Or, get it for Kobo Super Points! Art and science fail if compared with that of His nature.
The ear, eyes, and all Other organs, how perfectly they are adapted in shape and mechanism to the purpose which they must serve!
How liberally the needs of life, water, air, and food, are supplied; even milk is prepared in the mOther's breast for the unborn infant. Should we not appreciate the liberality of the Creator, and thank him each moment with all humility and gratitude? Every breath which is inhaled prolongs life, and when exhaled it quickens the frame. In every breath, therefore, two blessings are contained, and for every blessing a separate thanksgiving is due' Sa'di. As is said in the Qur'an, 'Do you not see that Allah has subjected all things on earth to you? This is an open proof of your being the real object of creation and the most beloved of God.
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Close Report a review At Kobo, we try to ensure that published reviews do not contain rude or profane language, spoilers, or any of our reviewer's personal information. Would you like us to take another look at this review? No, cancel Yes, report it Thanks! The dual aspect of the only Being, in the form of love and beauty, has glorified the universe and produced harmony. He who arrives at the state of indifference without experiencing interest in life is incomplete, and apt to be tempted by interest at any moment; but he who arrives at the state of indifference by going through interest, really attains the blessed state.
Perfection is reached not through interest alone, nor through indifference alone, but through the right experience and understanding of both. From the scientific standpoint, spirit and matter are quite different from each other, but according to the philosophical point of view they are one. Spirit and matter are different, bust as water is different from snow; yet again they are not different, for snow is nothing other than water.
When spiritual vibrations become more dense they turn into matter, and when material vibrations become finer they develop into spirit.
A Sufi Message of Spiritual Liberty
For a Sufi at the beginning of his training the spiritual life is desirable, but after mastering it, material and spiritual lives become the same to him, and he is master of both. Man's heart is the throne of God. The heart is not only a physical organ but is also the function of feeling, placed in the midst of the body and soul. The heart of flesh is the instrument which first receives the feeling of the soul, and transmits its effect through the whole body.
There are four aspects of the heart:. Breath keeps body, heart, and soul connected. It consists of astral vibrations, and has much influence upon the physical and spiritual existence. The first thing a Sufi undertakes in order to harmonize the entire existence, is the purification of the heart; since there is no possibility of the heart's development without devotion, so the faithful mureed becomes a Sahib-e Dil, as the easiest and most ideal way of development.
Intellect is the knowledge obtained by experience of names and forms; wisdom is the knowledge which manifests only from the inner being; to acquire intellect one must delve into studies, but to obtain wisdom, nothing but the flow of divine mercy is needed; it is as natural as the instinct of swimming to the fish, or of flying to the bird. Intellect is the sight which enables one to see through the external world, but the light of wisdom enables one to see through the external into the internal world. Dreams and inspirations are open proofs of the higher world. The past, present, and future are frequently seen in a dream, and may also be revealed through inspiration.
The righteous person sees more clearly than the unrighteous. There are five kinds of dreams:. Naqshi — in which the real meaning is disguised by as symbolic representation which only the wise can understand. Dreams give, sometimes clearly, sometimes in a veiled form, warnings of coming dangers and assurance of success. The ability to be conscious of dreams and their meaning varies with the degree of development attained. Dreams have their effect sooner or later, according to the stars under which they take place.
The dream seen at midnight is realized within one year, and the dream of the latter part of night within six months; the dream of the early morning is realized soon after. At the same time the manifestation of dreams is subject to qualification according to the good or bad actions of the dreamer.
Inspirations are more easily reflected upon spiritual persons than upon material ones. Inspiration is the inner light which reflects itself upon the heart of man; the purer the heart is from rust, like a clean mirror, the more clearly inspiration can be reflected in it. To receive inspirations clearly the heart should be prepared by proper training.
A heart soiled with rust is never capable of receiving them. There are five kinds of inspiration:. Some are born with an inspirational gift, and to some it appears after their development. The higher the development in spirituality, the greater the capacity for inspiration, yet the gift of inspiration is not constant; as the saying of Mohammed declares, 'Inspirations are enclosed as well as disclosed at times; they appear according to the will of Allah, the only Knower of the unknown.
The law of cause and effect is as definite in its results in the realm of speech and thought as in the physical world. Evil done, when it is considered evil, is a sin; and good done, when it is considered good, is a virtue, but one who does good or bad without understanding, has no responsibility for his sins nor credit for his virtues; but he is liable to punishment or reward just the same.
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: So also is the law of action: It is impossible to differentiate between good and bad, because the thing seen is colored by the personality of the seer; to the bad view, all good is bad, and to the good view, even the bad seems good in a certain sense; so the wise keep silence in distinguishing good from bad.
The most essential rule is not to do to others that which you would not have done to you. That action is desirable which results from kindness, and that action is undesirable which is unkind. Doubtless also, might is often right, but in the end, right is the only might. There are different principles for life in different religions, but a Sufi's will is the principle for himself. He is the servant, who surrenders himself to principles; and he is the master, who prescribes principles for himself.
One who has never been commanded in life, never knows how to command; in the same way, to be the master, one must first be the servant. The murshid as a physician of the soul prescribes necessary principles to the mureed, who after accomplishing the training, arrives at that blessed state where he overcomes virtues and sins, and stands beyond good and bad.
To him happiness no longer differs from sorrow, for his thought, speech, and action become the thought, speech, and action of God. Music is called Ghiza-i-ruh , the food of the soul, by Sufis. Music being the most divine art elevates the soul to the higher spirit; music itself being unseen soon reaches the unseen; just as only the diamond can break the diamond, so musical vibrations are used to make the physical and mental vibrations inactive, in order that the Sufi may be elevated to the spiritual spheres.
Music consists of vibrations which have involved from the top to the bottom, and if they would only be systematically used, they could be evolved from the bottom to the top. Real music is known only to the most gifted ones. Music has five aspects:. Music has always been the favorite Sufi means of spiritual development. Rumi, the author of the Masnavi, introduced music into his Maulvi Order, and enjoyed the memory of his blessed murshid's association while listening to it.
Since that time music has become the second subject of Sufi practices. They declare that it creates harmony in both worlds and brings eternal peace. Even today musical entertainments for the elevation of the soul, called Suma , are held among Sufis. Ecstasy is called Wajad by Sufis: This bliss is the sign of spiritual development and also the opening for all inspirations and powers. This is the state of eternal peace, which purifies from all sins.
A Sufi Message of Spiritual liberty by Inayat Khan
Only the most advanced Sufis can experience Wajad. Although it is the most blissful and fascinating state, those who give themselves entirely to it become unbalanced, for too much of anything is undesirable; as the day's labor is a necessary precursor of the night's rest, so it is better to enjoy this spiritual bliss only after the due performance of worldly duties. Sufis generally enjoy Wajad while listening to music called Qawwali , special music producing emotions of love, fear, desire, repentance, etc.
There are five aspects of Wajad: Wajad of dervishes, which produces a rhythmic motion of the body; Wajad of idealists, expressed by a thrilling sensation of the body, tears and sighs; Wajad of devotees, which creates an exalted state in the physical and mental body; Wajad of saints, which creates perfect calm and peace; and Wajad of prophets, the realization of the highest consciousness called Sadrat al Manteha. One who by the favor of the murshid arrives at the state of Wajad is undoubtedly the most blessed soul and deserves all adoration.
The entire universe in all its activity has been created through the concentration of God.
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Every being in the world is occupied consciously or unconsciously in some act of concentration. Good and evil are alike the result of concentration. The stronger the concentration, the greater the result; lack of concentration is the cause of failure in all things. For this world and the other, for material as well as spiritual progress, concentration is most essential. The power of will is much greater than the power of action, but action is the final necessity for the fulfillment of the will.
Perfection is reached by the regular practice of concentration, passing through three grades of development: Breath is the first thing to be well studied. This is the very life, and also the chain which connects material existence with the spiritual. Its right control is a ladder leading from the lowest to the highest stage of development. Its science is to be mastered by the favor of the murshid, the guiding light of God. The only Being is manifested throughout all planes of existence in two aspects, male and female, representing nature's positive and negative forces.
In the plane of consciousness there are two aspects: Wahdat , consciousness, and Ahadiat , eternal consciousness, and thus also spirit and matter, night and day, signify the dual aspect on lower planes. In the mineral and vegetable kingdoms sex is in a state of evolution, but the highest manifestation of male and female is man and woman. Man being the first aspect of manifestation, is the more spiritual and nearer to God; woman being the next manifestation, is finer and more capable of divine knowledge.
Man's natural tendency is towards God, while woman's tendency is towards the world. These contrary tendencies result in balance. Therefore man needs woman to direct his life, and woman needs man for her guidance and protection, both being incomplete in themselves. The problem of the emancipation of woman may be studied by a comparison of her position in the East and in the West. The Oriental woman, whose freedom is restricted, is the better wife from the individual point of view, but the enforced inactivity of half the population is not beneficial to the nation.
The Occidental woman who is given entire freedom is less anxious for and less capable of home life, but being out in the world her influence promotes the advancement of the nation. At first sight it would appear that woman is more respected by man in the West, but in reality the East gives her the greater reverence. Man has more freedom than woman throughout the entire world because he has more strength and power; and the fineness of woman needs protection, just as the eye, being the finest organ of the body, has been protected by nature with eyelids. Both excel in their own characteristics.
A virgin is idolized by man because she is the model of high manifestation; woman's virtue is a greater ideal than her physical and intellectual beauty. Nature has placed her under the protection of man, but what is most desirable is that man gives her freedom and that she appreciates it by making the best use of it. There are three kinds of virgins.