It would appear the wisdom from Hazrat Inayat Khan and the bowl of saki have mysteriously aligned with a recent conversation we shared in the members only section. There I quoted something by Anandamayi Ma, which seems to have drawn a response from Steve. And today, it's as if the Master is elaborating on that expression. For context, this is the quote by Anandamayi Ma...
Anandamayi Ma:
“…My consciousness has never associated itself with this temporary body. Before I came on this earth Father, I was the same. I grew into womanhood but still I was the same. When the family in which I had been born made arrangements to have this body married, I was the same. And Father, in front of you now, I am the same. Even afterwards, though the dance of creation changed around me in the halls of eternity, I shall be the same.” – To Paramahansa Yogananda
Beautiful Ma... Beautiful.
And now, todays message... The One Spirit finds ways to speak through our interest... The bowl of Saki often aligns with many internal musings:
The additional commentary really drove the synchronicity for me:
Commentary by Pir-o-Murshid Inayat Khan:Then again it may be said, there is a purpose above each purpose, and there is again a purpose under each purpose; and yet beyond and beneath all purposes there is no purpose.
from
https://wahiduddin.net/mv2/I/I_I_2.htmThat which we call composition and decomposition and construction and destruction of things, all those are due to change, one thing turning into another. There is no such thing as death or real decomposition or destruction. It may be destruction of that particular object, but although that part which appeared in certain form or color has changed, it is not the true elements of the thing which have changed. Therefore birth and death, composing and decomposing form the constant changes in the appearance of things of life.
from
https://wahiduddin.net/mv2/archives/constancy.htmThe difference between the life known to the generality and the life which is unknown is that of illusion and reality. Man mocks at the idea if he be told that all this is illusion, until he dives deep and finds out by comparison that this life which is subject to birth and death and subject to changes is a life and yet no life. This life is like a drop of water in the sea. The drop is existent and yet in reality non-existent when compared with the sea. And yet we cannot say that the drop of water is non-existent, for it merges in the same sea in which it once appeared; so nothing takes it away but its own source and its original being.
from
https://wahiduddin.net/mv2/XIII/XIII_21.htmThere is only one being, God, who is above birth and death; all else is subject to the law of birth and death.
from
https://wahiduddin.net/mv2/V/V_13.htm'I passed away into nothingness -- I vanished; and lo! I was all living.' All who have realized the secret of life understand that life is one, but that it exists in two aspects. First as immortal, all-pervading and silent; and secondly as mortal, active, and manifest in variety. The soul being of the first aspect becomes deluded, helpless, and captive by experiencing life in contact with the mind and body, which is of the next aspect. The gratification of the desires of the body and fancies of the mind do not suffice for the purpose of the soul, which is undoubtedly to experience its own phenomena in the seen and the unseen, though its inclination is to be itself and not anything else. When delusion makes it feel that it is helpless, mortal and captive, it finds itself out of place. This is the tragedy of life, which keeps the strong and the weak, the rich and poor, all dissatisfied, constantly looking for something they do not know. The Sufi, realizing this, takes the path of annihilation, and, by the guidance of a teacher on the path, finds at the end of this journey that the destination was he. As Iqbal says:
'I wandered in the pursuit of my own self; I was the traveler, and I am the destination.'
from
https://wahiduddin.net/mv2/I/I_I_1.htm
