The Bowl of Saki

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The more elevated the soul, the broader the outlook.

    Bowl of Saki, June 3, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Attitude is the principal thing in life. It is not the conditions in life which change life for us, but mostly it is our attitude toward life and its conditions upon which depends our happiness or unhappiness. ... The attitude becomes high and broad when one looks at life from a higher point of view. When the point of view is not high, the range of man's sight becomes limited; man becomes narrow in his outlook on life, and in his feelings, thought, speech and action the same is expressed. Why is God pointed out on high, toward the sky? Why not toward the earth, for God is everywhere? The reason is that within the range of God's sight the whole universe stands as a little grain of corn, as to one that flies in the balloon and looks down from high the whole city comes within the range of his sight, when he stands on earth he sees no further than the four walls which keep the whole world covered from his sight.

What does it mean to become spiritual, or godly? It means to have a higher view of life, to look at life from a higher point of view. It is the high point of view in life which ennobles the soul.

   from  https://wahiduddin.net/mv2/XIII/XIII_21.htm


The eyes of the man who neglects his duty to his fellow men, absorbed in life's intoxication, will certainly become dazzled and his mind exhausted before the presence of God. It does not mean that any soul will be deprived of the divine vision, it only means that the soul who has not learned to open his eyes wide enough will have his eyes closed before the vision of God. All virtues come from a wide outlook on life, all understanding comes from the keen observation of life. Nobility of soul, therefore, is signified in the broad attitude that man takes in life.

   from  https://wahiduddin.net/mv2/III/III_III_2.htm


The process of spiritual development is an expansion, and this expansion is brought about by the widening of the outlook. The outlook depends upon the attitude of mind. If a mind is focused to thinking of small things, then this process of widening the outlook will not be completed. ... Spiritual progress is the lifting of the consciousness in order that the consciousness may expand to perfection. Therefore it is a continual work of trying to look into a wider sphere. By this attitude a person, without learning to be spiritual, will naturally become spiritual; his outlook on life will become different. Little things that people take to heart will seem to him of little importance; things that people become confused with will become clear to him; things that matter so much to everyone will not matter to him. Many things that frighten and horrify people will not have the same effect upon him; disappointments and failures will not take away his hope and courage. His thought, speech and action, as his outlook becomes wide, so everything he says or does will be different. What we call nobleness, that natural nobleness which belongs to the soul, will blossom.

   ~~~ "Sangatha I, Ta'lim", by Hazrat Inayat Khan (unpublished)

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We blame others for our sorrows and misfortunes, not perceiving that we ourselves are the creators of our world.

     Bowl of Saki, June 6, by Hazrat Inayat Khan

[Jitendra Hydonus]

We blame others for our sorrows and misfortunes, not perceiving that we ourselves are the creators of our world.

     Bowl of Saki, June 6, by Hazrat Inayat Khan

There can never be true progress when nations and kingdoms and peoples are divided; for when the races are divided then subdivisions come, and classes and parties also become divided. The same spirit of destruction is at work all the time, and even families become separated. Unity seems to be rooted out from the hearts of men. Examples are not necessary; those who will notice it can see this state of humanity, this condition of life, all over the world. -~ Hazrat Inayat Khan

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Nobody appears inferior to us when our heart is kindled with kindness and our eyes are open to the vision of God.

     Bowl of Saki, June 7, by Hazrat Inayat Khan

As Christ teaches, 'Whosoever shall compel thee to go a mile, go with him twain.' What does all this teach us? It is all a lesson in sympathy for one's fellow man, to teach us to share in his troubles, in his despair. For whoever really experiences this joy of life, finds that it becomes so great that it fills his heart and his soul. It does not matter if he has fewer comforts or an inferior position than many in this world, because the light of his kindness, of his sympathy, of the love that is growing, the virtue that is springing up in his heart, all fill the soul with light. There is nothing now that he lacks in life, for he has become the king of it.

   from  https://wahiduddin.net/mv2/VII/VII_1.htm

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God is the Master. And in my post before this I was left asking a question... God answered directly using my interest. Thank you Lord. And thank you Inayat Khan.

Selfishness keeps one blind through life.

     Bowl of Saki, June 8, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Christ's teaching that man should be kind and charitable, and that of all other teachers who showed humanity the right path, seems to differ from what one sees from the practical point of view which is called common sense; yet according to uncommon sense, in other words super-sense, it is perfectly practical. If you wish to be charitable, think of the comfort of another; if you wish to be happy, think of the happiness of your fellow men; if you wish to be treated well, treat others well; if you wish that people should be just and fair to you, first be so yourself to set an example.

   from  https://wahiduddin.net/mv2/III/III_III_4.htm


Man's greatest enemy is his ego which manifests itself in selfishness. Even in his doing good, in his kind actions, selfishness is sometimes at work. When he does good with the thought that one day it may return to him and that he may share in the good, he sells his pearls for a price. A kind action, a thought of sympathy, of generosity, is too precious to trade with. One should give and, while giving, close the eyes. Man should remember to do every little action, every little kindness, every act of generosity with his whole heart, without the desire of getting anything in return making a trade out of it. The satisfaction must be in doing it and in nothing else.

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; as soon as he forgets himself he is happy.

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


Tulsidas, the Hindu poet, says that the essence of religion is kindness. Those who are inclined to do kindness in life must not discriminate among the people around them, between those to whom they must be kind and those to whom they need not be kind. However kind and good a person may be to those he likes, to those he wishes to be kind to, he cannot for this be called kind by nature; real kindness is that which gushes out from the heart to the worthy and to the unworthy. ... Man is the outcome of the development of the whole of creation; therefore the ego, which makes one selfish, is developed in him more than in any other creature. Selfishness keeps man blind through life, and he scarcely knows when he has caused harm to another. ... In this struggle of life, if a man can be considerate enough to keep his eyes open to all around him and see in what way he can be of help to them, he becomes rich; he inherits the kingdom of God.

   from  https://wahiduddin.net/mv2/III/III_III_4.htm

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An understanding of subtle consciousness.

One's whole conduct in life depends upon what he holds in his thought.

    Bowl of Saki, June 11, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

The heart, which is called a mirror in Sufi terms, has two different actions which it performs. Whatever is reflected in the heart does not only remain a reflection but becomes a creative power, productive of a phenomenon of a similar nature. For instance a heart which is holding in itself and reflecting the rose, will find roses everywhere. Roses will be attracted to that heart; roses will be produced from it and for it. As this reflection becomes stronger, so it becomes creative of the phenomenon of roses. The heart that holds and reflects a wound will find wounds everywhere, will attract wounds, will create wounds; for that is the nature of the phenomenon of reflection. ... There is another aspect of this reflection, and that is what one thinks, one becomes. One becomes identified with it. Therefore, the object which is in one's thought becomes one's own property, one's own quality.

   from  https://wahiduddin.net/mv2/IV/IV_44.htm


A person (lacking mastery) holds a thought in mind, whether it is beneficial to him or not, without knowing the result which will come from it. It is like a child who holds a rattle in his hand and hits his head with the rattle and cries with the pain, and yet does not throw the rattle away. There are many who keep in their mind a thought of illness or a thought of unkindness done to them by someone and suffer from it, yet not knowing what it is that makes them suffer so, nor understanding the reason of their suffering.

   from  https://wahiduddin.net/mv2/XIII/XIII_17.htm


Man's whole conduct in life depends upon what he holds in his thought. The thought of the wicked produces in him wickedness, and the thought of the good creates goodness. The love of Rasul, the divine ideal, enables one to concentrate upon this ideal. Since all in the garb of matter are to be separated one day in life, good or wicked, friends or foes, what alone is reliable is the ideal which man creates within himself, call it Christ, Buddha, Krishna or Muhammad.

   ~~~ "Githa III, Concentration on Rasul", by Hazrat Inayat Khan (unpublished)



   ~~~ Man's whole conduct in life depends upon what he holds in his thought.

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The fire of devotion purifies the heart of the devotee and leads to spiritual freedom.

    Bowl of Saki, June 17, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Overlooking the faults of others with politeness, tolerance, forgiveness, and resignation is regarded as a moral virtue in the East. Man's heart is visualized as the shrine of God, and even a small injury in thought, word, and deed against it is considered as a great sin against God, the Indwelling One. Gratitude is shown by the loyalty of the Orient and by being true to the salt; the hospitality of a day is remembered throughout all the years of life, while the benefactor never forgets humility even in the midst of his good deeds. There is an Eastern saying, 'Forget thy virtues and remember thy sins.'

    'Chained with gold chains about the feet of God.' - Tennyson

Thus the heart, developed by religion and morality, becomes first capable of choosing and then of retaining the object of devotion without wavering for a moment. Yet in the absence of these qualities it remains incapable of either choice or retention.

There have been innumerable devotees in the East, Bhakta or Ashiq, whose devotional powers are absolutely indescribable and ineffable. To the ignorant the story of their lives may appear exaggerated, but the joy of self-negation is greater than that of either spiritual or material joy.

Devotion sweetens the personality, and is the light on the path of the disciple. Those who study mysticism and philosophy while omitting self-sacrifice and resignation grow egoistic and self-centered. Such persons are apt to call themselves either God or a part of God, and thus make an excuse for committing any sins they like. Regardless of sin or virtue they misuse and malign others, being utterly fearless of the hereafter. Yet they forget that 'strait is the gate, and narrow is the way, which leadeth unto life', as the Bible says.

The fire of devotion purifies the heart of the devotee and leads to spiritual freedom. Mysticism without devotion is like uncooked food and can never be assimilated. 'I am the heart of my devotees,' says Krishna in the Bhagavad-Gita. And Hafiz says, 'O joyous day when I depart from this abode of desolation, seeking the repose of my soul and setting out in search of my Beloved.'

   from  https://wahiduddin.net/mv2/XII/XII_II_8.htm

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Commentary by Pir-o-Murshid Inayat Khan:

As love is the source of creation and the real sustenance of all beings, so, if man knows how to give it to the world around him as sympathy, as kindness, as service, he supplies to all the food for which every soul hungers. If man knew this secret of life he would win the whole world, without any doubt.

Love can always be discerned in the thought, speech, and action of the lover, for in his every expression there is a charm which shows as a beauty, tenderness, and delicacy. A heart burning in love's fire has a tendency to melt every heart with which it comes in contact. ... Love is like the fire; its glow is devotion, its flame is wisdom, its smoke is attachment, and its ashes detachment. Flame rises from glow, so it is with wisdom, which rises from devotion. When love's fire produces its flame it illuminates the devotee's path in life like a torch, and all darkness vanishes.

   from  https://wahiduddin.net/mv2/V/V_19.htm


All deeds of kindness and beneficence take root in the soil of the loving heart. Generosity, charity, adaptability, an accommodating nature, even renunciation, are the offspring of love alone. The great, rare and chosen beings, who for ages have been looked up to as ideal in the world, are the possessors of hearts kindled with love. All evil and sin come from the lack of love.

People call love blind, but love in reality is the light of the sight. The eye can only see the surface; love can see much deeper. All ignorance is the lack of love. As fire when not kindled gives only smoke, but when kindled, the illumination flame springs forth, so it is with love. It is blind when undeveloped, but, when its fire is kindled, the flame that lights the path of the traveler from mortality to everlasting life springs forth.

   from  https://wahiduddin.net/mv2/I/I_I_1.htm

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Love is the fire that burns all infirmities. ...  By criticizing, by judging, by looking at wickedness with contempt, one does not help the wicked or the stupid person. The one who helps is he who is ready to overlook, who is ready to forgive, to tolerate, to take disadvantages he may have to meet with patiently.

   from  https://wahiduddin.net/mv2/XIV/XIV_5.htm

To resist evil, however, usually means to participate in and be guilty of the same evil. There is a story told of Muhammad, that a man who had always maligned him and behaved as a bitter and treacherous enemy, came to see him. His disciples, hoping for revenge, were disappointed and indignant to find that Muhammad treated his despicable enemy with courtesy, even deference, granting his request. 'Did you not see the gray in his beard?' asked Muhammad after the man had gone. 'The man is old, and his age at least called for my courtesy.' It is forgiveness and that forbearance which is a recognition of the freedom and dignity of the human being, that consume all ugliness and burn up all unworthiness, leaving only beauty there.

   from  https://wahiduddin.net/mv2/III/III_II_4.htm


Nature is such that no two things are created alike; and the human being cannot expect his or her mate, whom nature made, to be as docile and flexible as that creature whom his imagination alone conceives. To make a friend, forgiveness is required which burns up all things, leaving only beauty.

   from  https://wahiduddin.net/mv2/III/III_II_11.htm

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Commentary by Pir-o-Murshid Inayat Khan:

All the trouble in the world, and all the disastrous results arising out of it, all come from lack of harmony. And this shows that the world needs harmony today more than ever before. ... The true use of music is to become musical in one's thoughts, words, and actions. We must be able to give the harmony for which the soul yearns and longs every moment. All the tragedy in the world, in the individual and in the multitude, comes from lack of harmony. And harmony is best given by producing harmony in one's own life.

   ~~~ "Supplementary Papers, Art and Music II", by Hazrat Inayat Khan (unpublished)


The whole of life is as music and in order to study life we must study it as music. It is not only study, it is also practice which makes man perfect. If someone tells me that a certain person is miserable or wretched or distressed, my answer will be that he is out of tune.

   from  https://wahiduddin.net/mv2/XIV/XIV_2_25.htm

The Sufi harmonizes with everybody whether good or bad, wise or foolish, by becoming like the key-note. All races, nations, classes and people are like a strain of music based upon one chord, where the key-note, the common interest, holds so many personalities in a single bond of harmony. By a study of life the Sufi learns and practices the nature of its harmony. He establishes harmony with the self, with others, with the universe and with the infinite. He identifies himself with another, he sees himself, so to speak, in every other being. He cares for neither blame nor praise, considering both as coming from himself. ... He overlooks the faults of others, considering that they know no better. He hides the faults of others, and suppresses any facts that would cause disharmony.

His constant fight is with the Nafs (self-interest), the root of all disharmony and the only enemy of man. By crushing this enemy man gains mastery over himself; this wins for him mastery over the whole universe, because the wall standing between the self and the Almighty has been broken down. Gentleness, mildness, respect, humility, modesty, self-denial, conscientiousness, tolerance and forgiveness are considered by the Sufi as the attributes which produce harmony within one's own soul as well as within that of another.

   from  https://wahiduddin.net/mv2/II/II_3.htm


Each individual composes the music of his own life. If he injures another, he brings disharmony. When his sphere is disturbed, he is disturbed himself, and there is a discord in the melody of his life. If he can quicken the feeling of another to joy or to gratitude, by that much he adds to his own life; he becomes himself by that much more alive. Whether conscious of it or not, his thought is affected for the better by the joy or gratitude of another, and his power and vitality increase thereby, and the music of his life grows more in harmony.

   from  https://wahiduddin.net/mv2/I/I_I_2.htm

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Every being has a definite vocation and his vocation is the light that illuminates his life. The man who disregards his vocation is as a lamp unlit.

     Bowl of Saki, June 26, by Hazrat Inayat Khan

[Jitendra Hydonus]

Every being has a definite vocation and his vocation is the light that illuminates his life. The man who disregards his vocation is as a lamp unlit.

     Bowl of Saki, June 26, by Hazrat Inayat Khan

This statement to me has many levels of meaning and exploration. I have had various opportunities to work towards my vocation as I see it. There are also many if not most times in our life our vocation seems defined by various social and personal life events that surround us. For instance, if someone lives in a country that is called to war, their vocation can be modeled for them and may be their responsibility that they would rather not be a part of but need to because their country needs them. Likewise many people are restricted, physically or financially to pursue their abilities and talents.

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Steve because yesterdays message spurred something in you- here is the expanded commentary,

Commentary by Pir-o-Murshid Inayat Khan:

Every being has a definite vocation, and his vocation is the light which illuminates his life. The man who disregards his vocation is a lamp unlit. He who sincerely seeks his real purpose in life is himself sought by that purpose. As he concentrates on that search a light begins to clear his confusion.

   from  https://wahiduddin.net/mv2/I/I_I_2.htm


We find with many people that somehow they never happen to find their life's vocation. And what happens then is that in the end they consider their life a failure. All through their life they go from one thing to another, yet as they do not know their life's object they can accomplish so little. When people ask why they do not succeed, the answer is: because they have not yet found their object. As soon as a person has found his life's object he begins to feel at home in this world, where before he had felt himself in a strange world. No sooner has a person found his way than he will prove to be fortunate, because all the things he wants to accomplish will come by themselves.

Even if the whole world were against him, he will get such a power that he can hold on to his object against anything. He will get such a patience that when he is on the way to his object no misfortune will discourage him. There is no doubt that as long as he has not found it he will go from one thing to another, and again to another; and he will think that life is against him. Then he will begin to find fault with individuals, conditions, plans, the climate, with everything. Thus what is called fortunate or successful is really having the right object. When a person is wearing clothes which were not made for him, he says they are too wide or too short, but when they are his clothes he feels comfortable in them. Everyone should therefore be given freedom to choose his object in life. And if he finds his object one knows that he is on the right path.

   from  https://wahiduddin.net/mv2/VI/VI_2.htm