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The realization that the whole life must be "give and take" is the realization of the spiritual truth and the fact of true democracy; not until this spirit is formed in the individual can the whole world be elevated to the higher grade. Bowl of Saki, May 21, by Hazrat Inayat Khan Commentary by Pir-o-Murshid Inayat Khan: A child should know the moral of give and take; it must know that it should give to others what it wishes to receive from them. The great fault of humanity today is that everyone seeks to get the better of others, by which one is often caught in one's own net. The mystic learns ... that life is give and take. It is not only that one receives what one gives, but also one gives what one receives. In this way the mystic begins to see the balance of life. He realizes that life is a balance, and if the gain or loss, the joy or pain of one outweighs that of another, it is for the moment, but in time it all sums up in a balance, and without balance there is no existence possible. Real spiritual democracy we see in Jesus Christ. According to their law, some of the theologians and Pharisees wished to accuse the people who had sinned, but he told them to let him who had never sinned throw the first stone. That was the outlook of democracy. In that, Christ suggested that human nature was everywhere. ... However humble and low a person may be in occupation and evolution, we are none the less interdependent and require his help and service as he needs ours. However much wealth or power or rank we possess, we still depend upon the humblest and poorest person in the world. The realization that the whole of life must be give and take, is the realization of the spiritual truth and the fact of true democracy. Not until this spirit is formed in the individual himself can the whole world be raised to a higher grade of evolution.

Whenever wars have occurred, whenever there has been bloodshed in the world, whenever there have been revolutions and upheavals in life, all the various disasters that have taken place are due to these same causes: on the one side man's selfishness, and on the other his lack of understanding of the law of nature and the law of happiness. Our limited self is like a wall separating us from the Self of God. God is as far away from us as that wall is thick. The wisdom and justice of God are within us, and yet they are far away under the covering of the veil of the limited self. Whoever has arrived at that realization of the nature of God's justice is able to see all things in a different way from others. His whole outlook on life becomes different. ... Man has now become cold, ignorant, and blind to the law that life depends on the happiness of those with whom we live. The whole of life is one. In all these different names and manifestations life is one. The true thought is, 'If my wife is not happy, if my children, my neighbors, my servants are not happy, how can I ever be happy?' An insult given to someone will one day return. How simple it is. Yet how difficult for man to understand! It is simple to him who observes life keenly. It is difficult to him who is absorbed in himself.

The wisdom and justice of God are within us, and yet they are far away, hidden by the veil of the limited self.

VOLUME V - 39

No man should allow his mind to be a vehicle for others to use; he who does not direct his own mind lacks mastery. Our minds need to be dusted and swept just as much as our houses, and this we do by meditation and concentration, which wipe away all wrong impressions. We must be masters of our own minds as well as our houses, and not allow them to be like a furniture warehouse with all the furniture mixed up together. We must direct where everything is to be placed, so that complete order may reign therein. The more the mind is allowed to go on without purpose, the more likely it is to become a vehicle or machine which all manner of influences around it of other human beings or spirit obsessions will employ instead of its owner. If the user of that mind is a sensible person, then it may perhaps act properly, but otherwise the work of the mind is wasted. In any case it would not be a fulfillment of the purpose of his life. This purpose is to learn mastery, not to be a vehicle for others to use. He who does not direct his own mind lacks mastery. ... Man is his mind, is the product of his mind, and is also the controller of the activity of mind. If he does not control his mind, he is not a master but a slave. It lies with his own mind whether he shall be master, or whether he shall be slave. He is slave when he neglects to be master; he is master if he cares to be master. ... A man with a perfectly stilled, comforted, and rested mind will at once raise up another who is going through distress, or restlessness, or pain, or ill-temper, or worry, or anxiety. The very presence of one whose mind is stilled gives such hope, such inspiration, such sympathy, such power and life. All the heavenly properties flow so smoothly and freely from the person whose mind is stilled that his words, his voice, his presence, all react upon the mind of others; and as he stills his mind, so his very presence becomes healing.

VOLUME IX - 9

The ideal of God is a bridge connecting the limited life with the unlimited; whosoever travels over this bridge passes safely from the limited to the unlimited life. There is a side in man's being - call it spirit - which remains unsatisfied with all that one has attained in one's lifetime. The satisfaction of the spirit, which is the deepest being of man, lies only in the pursuit of the ideal. With all progress that humanity makes, idealism neglected will show at each step towards progress a great lack, and nothing can substitute that lack. If there is anything that fills the gap, if there is anything that makes a bridge between God and man, it is the ideal. An ideal is something to hope for and to hold on to, and in the absence of an ideal hope has nothing to look forward to. It is the lack of idealism which accounts for the present degeneration of humanity in spite of all the progress it has made in other directions. There are many kinds of ideals: principles, virtues, objects of devotion; but the greatest and highest of all ideals is the God-ideal. And when this God-ideal upon which all other ideals are based is lost, then the very notion of ideal is ignored. Man needs many things in life, but his greatest need is an ideal. If a man is standing on a staircase and remains on the first step, he may be a believer but he is not going up. Thus there are many believers who have a certain conception of God, but they are standing there without moving, while perhaps a person who has no conception of God at all may be moving. There are thousands of people who pronounce the name of God many times during the day, but who are perhaps most wretched. The reason is that they have not yet discovered the purpose of the God-ideal. It is not merely belief; belief is only the first step. God is the key to truth, God is the stepping-stone to self-realization, God is the bridge which unites the outer life with the inner life, bringing about perfection. It is by understanding this that the secret of the God-ideal is to be realized. The God-ideal is so tremendous that men can never comprehend it fully, therefore the best method adopted by the wise is to allow every man to make his own God. In this way he forms whatever conception he is capable of forming. He makes Him King of the heavens and of the earth; he makes Him judge, greater than all judges; he makes Him Almighty, having all power; he makes Him the possessor of all grace and glory; he makes Him the beloved God, merciful and compassionate; he recognizes in Him providence, support, and protection; and in Him he recognizes all perfection. This ideal becomes a stepping-stone to the higher knowledge of God.

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VOLUME VIII - II -28

The soul brings its light from Heaven; the mind acquires its knowledge from earth. Therefore, when the soul believes readily, the mind may still doubt. Commentary by Pir-o-Murshid Inayat Khan: Belief is natural, and disbelief is unnatural, for belief is born in man, and unbelief is acquired. ... Every child born on earth is born with a tendency to believe what is told him, but the experience of the individual in this world full of falsehood teaches man to disbelieve. That shows that every soul comes from the world of truth, and opens his eyes in the world of falsehood. Every child comes into the world with that purity of heart whose natural tendency is to believe and later he acquires the tendency to doubt. The Prophet has therefore said: 'Every child is born a believer, it is afterwards that he becomes an unbeliever.' ... For doubt is earth-born and belief is heaven-born. ~~~ "Religious Gatheka 42, Belief and Disbelief in God", by Hazrat Inayat Khan (unpublished) The tendency to doubt, to be depressed, the tendency towards fear, suspicion and confusion, the tendency to puzzle -- where does it all come from? It all comes from the thought of getting something in return: 'will another give me back what I have given him? Shall I get the just portion back, or less?' if that is the thought behind one's acts there will be fear, doubt, suspicion, puzzle and confusion. For what is doubt? Doubt is a cloud that stands before the sun, keeping it from shining its light. So is doubt: gathering around the soul it keeps its light from shining out, and man becomes confused and perplexed. Once selflessness is developed, it breaks through the cloud saying, 'What do I care whether anyone appreciates it; I only know to give my service, and that is all my satisfaction. I do not look forward to get it back. I have given and it is finished; this is where my duty ends.' That person is blessed, because he has conquered, he has won. Understanding does not depend upon the head; it depends upon the heart. By the help of the head one can make it more clear, it becomes intelligible and one can express it better. But to begin with it must come from the heart, not from the head. Besides, a person who only uses his head says, 'It must be so because I think it is so', whereas the person who has the heart quality says, 'It is so because I believe it to be so'. That is the difference. In one person there is a doubt, in the other there is conviction. ... Spiritual attainment is nothing but conviction. ... When a person arrives at the stage when the knowledge of reality becomes a conviction, then there is nothing in the world that will change it. And if there is anything to attain to, it is that conviction which one can never find in the outside world; it must rise from the depths of one's own heart.

VOLUME XIV - Part 2 - 8

He who expects to change the world will be disappointed, he must change his view. When this is done, then tolerance will come, forgiveness will come, and there will be nothing he cannot bear. 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 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) ~~~ He who expects to change the world will be disappointed, he must change his view. When this is done, then tolerance will come, forgiveness will come, and there will be nothing he cannot bear.

VOLUME V - 1

Man forms his future by his actions; his every good or bad action spreads its vibrations and becomes known throughout the universe. According to the ideas of the mystics the world in which we make our life is an Akasha, and Akasha means capacity. It is pictured by them as a dome; and whatever is spoken in it has its echo. Therefore no one can do, say, or think anything for one moment which will become non-existent. It is recorded; and that record is creative. It is not only what one does, says, or thinks that is recorded in the memory or in the atmosphere, but that record also creates at every moment, so that every line and letter of it becomes the seed or the germ that produces a similar effect. The law of cause and effect is as definite in its results in the realm of speech and thought as in the physical world. ... 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. Wherever a person goes there he takes his influence, thereby creating harmony or inharmony in the atmosphere. As a person who is drunken feels most delighted to see another person also drunken in the same way as he, and enjoys his company and offers him a drink, so the inharmonious person creates inharmony, and so the harmonious person spreads the vibrations of harmony, tuning the whole atmosphere to the pitch of his soul.