The Bowl of Saki

[guest587]

When in ourselves there is inharmony, how can we spread harmony?

     Bowl of Saki, October 13, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

It is harmony which makes beauty; beauty in itself has no meaning. An object which is called beautiful at a certain place and time is not beautiful at another place or another time. And so it is with thought, speech and action: that which is called beautiful is only so at a certain time and under certain conditions which make it beautiful. So if one can give a true definition of beauty, it is harmony.  ...

The teaching of Christ, 'Resist not evil,' is a hint not to respond to inharmony. For instance, a word of kindness, of sympathy, an action of love and affection finds response, but a word of insult, an action of revolt or of hatred creates a response too, and that response creates more inharmony in the world. By giving way to inharmony one allows inharmony to multiply. At this time one sees in the world the greatest unrest and discomfort pervading all over. Where does it come from? It seems to come from ignorance of this fact that inharmony creates inharmony and will multiply inharmony.

   from  https://wahiduddin.net/mv2/VIII/VIII_1_9.htm


The wise in all ages have dived deep into life in order to attain unity in themselves, and in order to spread unity. In the life of the world every man has some complaint to make. He lacks something; he is troubled by something. But this is only the external reason; the real truth is that he is not in unity with his own soul, for when there is disharmony in ourselves how can we spread harmony? When mind and body are at war the soul wants something else, and soul and mind are pulled by the body, or the body and mind by the soul; and so there is disharmony. When a man is in harmony with himself, he is in harmony with all; he produces harmony and gives harmony to all, he gives it out all the time.

   from  https://wahiduddin.net/mv2/IX/IX_1.htm



   ~~~ When in ourselves there is inharmony, how can we spread harmony?

[guest587]

In one's search for truth, the first lesson and the last is love. There must be no separation, no "I am" and "thou art not". Until one has arrived at that selfless consciousness, he cannot know life and truth.

    Bowl of Saki, November 3, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

When we look at this subject from a mystic's point of view, we see that love has two aspects. Love in itself, and the shadow of love fallen on the earth. The former is heavenly the latter is earthly. The former develops self-abnegation in a person; the latter makes him more selfish than he was before. Virtues such as tolerance, mercy, forgiveness and compassion rise of themselves in the heart which is awakened to love.

The infirmities such as jealousy, hatred and all manner of prejudice begin to spring up when the shadow of love has fallen on the heart of the mortal. The former love raises man to immortality, the latter turns the immortal soul into a mortal being. A poet has said that the first step in love teaches selflessness, if it is not experienced then one has taken a step in the wrong direction, although one calls it love. For man has learned from the moment he was born on earth the words 'I am'. It is love alone that teaches him to say, 'Thou art, not I'. For no soul can love and yet affirm its own existence.

   from  https://wahiduddin.net/mv2/XI/XI_III_11.htm


What the Sufi calls riyazat, a process of achievement, is nothing else than digging constantly in that holy land which is the heart of man. Surely in the depth man will find the water of life. However, digging is not enough. Love and devotion, no doubt, help to bring out frequent merits hidden in the soul, as sincerity, thankfulness, gentleness and forgiving qualities, all things which produce an harmonious atmosphere, and all things which bring men in tune with life, the saintly life and the outer life. All those merits come, no doubt, by kindling the fire of love in the heart. But it is possible that in this process of digging one may only reach mud and lose patience. So dismay, discontentment may follow and man may withdraw himself from further pursuit.

It is patient pursuit which will bring the water from the depth of the ground; for until one reaches the water of life, one meets with mud in digging. It is not love, but the pretense of love, that imposes the claim of the self. The first and last lesson in love is, 'I am not -- Thou art' and unless man is moved to that selflessness he does not know justice, right or truth; his self stands above or between him and God.

   from  https://wahiduddin.net/mv2/VIII/VIII_2_7.htm

[Jitendra Hydonus]

“For no soul can love and yet affirm its own existence.” Strong medicine from the medicine man.


What the Sufi calls riyazat, a process of achievement, is nothing else than digging constantly in that holy land which is the heart of man. Surely in the depth man will find the water of life. However, digging is not enough. Love and devotion, no doubt, help to bring out frequent merits hidden in the soul, as sincerity, thankfulness, gentleness and forgiving qualities, all things which produce an harmonious atmosphere, and all things which bring men in tune with life, the saintly life and the outer life. All those merits come, no doubt, by kindling the fire of love in the heart. But it is possible that in this process of digging one may only reach mud and lose patience. So dismay, discontentment may follow and man may withdraw himself from further pursuit.

It is patient pursuit which will bring the water from the depth of the ground; for until one reaches the water of life, one meets with mud in digging. It is not love, but the pretense of love, that imposes the claim of the self.

The first and last lesson in love is, 'I am not -- Thou art' and unless man is moved to that selflessness he does not know justice, right or truth; his self stands above or between him and God.

   from  https://wahiduddin.net/mv2/VIII/VIII_2_7.htm

This takes discipline and patience! Shakespeare said; ‘assumes a virtue though you have it not.’  Someone that is attempting to be loving is better than no love at all.

[guest587]

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.

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

[guest587]

Mastery lies not merely in stilling the mind, but in directing it towards whatever point you desire.

    Bowl of Saki, November 10, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

The mind of an average person may be pictured as an unruly horse that jumps and kicks and throws anyone that tries to ride it. Masters of the world are those who have mastered themselves, and mastery lies in the control of the mind. If the mind became your obedient servant, the whole world is at your service.

   ~~~ "Githa Series II, Amaliyyat 1, Psychology ", by Hazrat Inayat Khan (unpublished)


He who does not direct his own mind lacks mastery. ... If there is any self of which one can say, 'This is man', it is the mind. The three Sanskrit words Mana, Manu, Manusha show that 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.

Mastery lies not merely in stilling the mind, but in directing it towards whatever point we desire, in allowing it to be active as far as we wish, in using it to fulfill our purpose, in causing it to be still when we want to still it. He who has come to this has created his heaven within himself; he has no need to wait for a heaven in the hereafter, for he has produced it within his own mind now.

   from  https://wahiduddin.net/mv2/VII/VII_16.htm

[guest587]

Commentary by Pir-o-Murshid Inayat Khan:

When a person allows himself to be disturbed, that shows that his concentration is not good. And if his concentration is not good, that shows that his will power fails him. The best way, therefore, to protect oneself from disturbance is to develop the power of concentration, so that the will power develops naturally and one is able to withstand all the disturbances which arise when one has to live in the midst of the crowd.

   from  https://wahiduddin.net/mv2/IV/IV_29.htm

[guest587]

He who keeps no secrets has no depth in his heart.

    Bowl of Saki, December 14, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

He who keeps no secret has no depth; his heart is like a vessel turned upside down.

   from  https://wahiduddin.net/mv2/say/gayan_boulas.htm


The secret of all attainment is centered in reserve. Spiritual or material, when a person has told his plans to others, he has let out the energy that he should have kept as a reservoir of power for the accomplishment of his object. ... The teaching, 'Be wise as a serpent,' may be interpreted, 'Be quiet as a serpent.' It is quietude that gives wisdom and power. The thought held in mind speaks to the mind of another, but the thought spoken out most often only reaches the ears of a person. Every plan has a period of development; and if man has power over his impulse, by retaining the thought silently in mind, he allows the plan to develop and to take all necessary changes that it may take for its culmination. But when the impulse expresses the thought, it so to speak 'puts out the flame,' thus hindering the development of the plan. The wise speak with their mind many times before they speak about it to anybody.

   ~~~ "Githa I, Sadhana 7, The Path of Attainnment", by Hazrat Inayat Khan (unpublished)


I say, "Without the control over your lips you will not be able to develop inspiration."  As a poet has said, "When the shell closes its lips, then the pearl develops in it." ... the more you are able to keep your secret in your heart, the greater you become.  You have more weight, your personality becomes more reliable, more dependable.  As it is said in Vadan that it is best to say something without saying.

   ~~~ "Sangatha II, Secrecy on the Path of Truth", by Hazrat Inayat Khan (unpublished)


As soon as a person thinks, 'I am more,' the doors of knowledge are closed. He will no more be able to widen his knowledge because automatically, the doors of his heart are closed the moment he says, 'I know.'

Spiritual knowledge, the knowledge of life, is so intoxicating, so exalting, it gives such a great joy, that one begins to pour out one's knowledge before anyone who comes along as soon as this knowledge springs up. But if at that time the disciple could realize that he should conserve that kindling of the light, reserve it, keep it within himself and let it deepen, then his words would not be necessary and his presence would enlighten people. As soon as the spring rises and he pours forth what comes out of that spring in words, although on the one side his vanity will be satisfied, on the other side his energy will be exhausted. The little spring that had risen, he has poured out before others and he remains without power. This is why reserve is taught to the true disciple, the conserving of inspiration and power. The one who speaks is not always wise; it is the one who listens who is wise.

   from  https://wahiduddin.net/mv2/X/X_2_8.htm


The more one knows the secret of the world the more one feels inclined to keep it secret. And the more one keeps secret what one knows the more life unfolds its secrets to one. ...  it must be remembered that the power of the body is nothing in comparison with the power of the mind. And the power of the one who keeps a secret is greater than the power of the giant who lifts a mountain. All that one holds is preserved, all that one lets go is dispersed.

   from  https://wahiduddin.net/mv2/XIII/XIII_20.htm



   ~~~ He who keeps no secrets has no depth in his heart.

[guest587]

Happy New Year ~ 2023, We welcome you... Mother Earth and Father God grant us this opportunity to discover our true Self in Joy and Gratitude ~

As water in a fountain flows as one stream, but falls in many drops divided by time and space, so are the revelations of the one stream of truth.

    Bowl of Saki, January 1, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

In a fountain there is a big stream which flows up and then breaks into many drops. The stream is like the divine will, and the different drops like the wills in us. One drop goes higher, another lower, one falls to the left, another to the right, one goes north, another south. But the source of all this activity is one; it is one thing that turns into so many, scattering in all directions. Thus from unity there has come variety.

   from  https://wahiduddin.net/mv2/VII/VII_5.htm


Different methods called religions and philosophies have been adopted by different nations at various periods. Though the form and teachings of the several religions appear so unlike, their source is one and the same. But from the very beginning the differences have created prejudice, envy, and antagonism between man. Such dissensions occupy a large portion of the histories of the world and have become the most important subject in life.

   So many castes and so many creeds,
   So many faiths, and so many beliefs,
   All have arisen from ignorance of man,
   Wise is he who only truth conceives.

A wise man realizes that the fundamental basis of all religions and beliefs is one: Haqq, or truth. ... Those who see the truth uncovered abandon reason and logic, good and bad, high and low, new and old; differences and distinctions of names and forms fade away, and the whole universe is realized as nothing other than Haqq. Truth in its realization is one; in its representation it is many, since its revelations are made under varying conditions of time and space.

As water in a fountain flows in one stream but falls in many drops, divided by time and space, so are the revelations of the one stream of truth.

   from  https://wahiduddin.net/mv2/V/V_1.htm


Prayer for New Year, by Hazrat Inayat Khan

O Thou who abidest in our hearts,
most Merciful and Compassionate God, Lord of Heaven and Earth,
we forgive others their trespasses and ask Thy forgiveness of our shortcomings.
We begin the New Year with pure heart and clear conscience, with courage and hope.
Help us to fulfil the purpose of our lives under Thy divine guidance.



   ~~~ As water in a fountain flows as one stream, but falls in many drops divided by time and space, so are the revelations of the one stream of truth.

[guest587]

Do not limit God to your virtue. He is beyond your virtues, O pious ones!

    Bowl of Saki, January 13, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

There is no such thing as impossible. All is possible. Impossible is made by the limitation of our capacity of understanding. Man, blinded by the law of nature's working, by the law of consequences which he has known through his few years life on earth, begins to say, 'This is possible and that is impossible.' If he were to rise beyond limitations, his soul would see nothing but possible. And when the soul has risen high enough to see all possibility, that soul certainly has caught a glimpse of God.

   ~~~ "Githa II, Sadhana 3", by Hazrat Inayat Khan (unpublished)


Many have been resentful towards God for having sent them misery in their lives, but misery is always part of life's experience. Some may become very angry and say, 'This is not just', or 'This is not right, for how could God who is just and good allow unjust things to happen?' But our sight is very limited, and our conception of right and wrong and good and evil is only our own, and 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.

It is for this reason that the wise in all ages, instead of trying to judge the action of God, have so to speak put aside their sense of justice for the time being; and they have tried to learn one thing only, and that was resignation to the will of God.

   from  https://wahiduddin.net/mv2/VIIIa/VIIIa_2_2.htm


The Being of God is recognized by His attributes. Therefore man speaks of God as the just God. He sees all power, all goodness in God; but when the situation is changed, when he sees God as injustice, he begins to think that God is powerless, and to judge the action of God. But one must look at this from a different point of view. Human beings are limited, imperfect, and yet we try to judge the perfect Being, or His perfect action, from our own imperfect standpoint. In order to judge, our vision must become as wide as the universe; then we might have a slight glimpse of the justice, which is perfect in itself.

   from  https://wahiduddin.net/mv2/IX/IX_9.htm



   ~~~ Do not limit God to your virtue. He is beyond your virtues, O pious ones!

[guest587]

To learn to adopt the standard of God, and to cease to wish to make the world conform to one's own standard of good, is the chief lesson of religion.

    Bowl of Saki, January 16, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

When people came to Christ accusing a person of doing wrong, the Master could not think of anything else but forgiveness. For he did not see in the wrongdoer what the others saw. To distinguish between right and wrong is not the work of an ordinary mind, and the curious thing is that the more ignorant a person is, the more ready he is to do so.

   from  https://wahiduddin.net/mv2/VIIIa/VIIIa_2_2.htm


The religious man full of dogmas is often apt to make these too rigid and he expects the godly or God-conscious to fit in with his standard of goodness. If they do not fit in with his particular idea of piety he is ready to criticize them.

   from  https://wahiduddin.net/mv2/IX/IX_19.htm


Every mind has its particular standard of good and bad, and of right and wrong. This standard is made by what one has experienced through life, by what one has seen or heard; it also depends upon one's belief in a certain religion, one's birth in a certain nation and origin in a certain race. But what can really be called good or bad, right or wrong, is what comforts the mind and what causes it discomfort. It is not true, although it appears so, that it is discomfort that causes wrongdoing. In reality, it is wrongdoing which causes discomfort, and it is right-doing which gives comfort.

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


The discrimination between good and evil is in man's soul. Every man can judge that for himself, because in every man is the sense of admiration of beauty. ... Happiness only lies in thinking or doing that which one considers beautiful. Such an act becomes a virtue or goodness.

   from  https://wahiduddin.net/mv2/VII/VII_31.htm



   ~~~ To learn to adopt the standard of God, and to cease to wish to make the world conform to one's own standard of good, is the chief lesson of religion.

[guest587]

Will meditation, union with God and the struggle with self and Self lead to an elevated state free from the stirrings of passion?

Todays medicine...
 

As one rises above passion, so he begins to know what is love.

    Bowl of Saki, February 26, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

To an angelic soul love means glorification
  To a jinn soul love means admiration
    To a human soul love means affection
      To an animal soul love means passion.

One need not fall in love, one must rise through love. Pour out floods of love, yet keeping your garment of detachment from being wet. ... To what does the love of God lead? It leads to that peace and stillness which can be seen in the life of the tree which flowers and bears fruit for others and expects no return. ... A person who is able to help others should not hide himself but do his best to come out into the world. 'Raise up your light high', it is said. All that is in you should be brought out, and if the conditions hinder you, break through the conditions!

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


He who says, 'I love you but only so much; I love you and give you sixpence but I keep sixpence for myself; I love you but I stand at a distance and never come closer, we are separate beings' -- his love is with his self. As long as that exists, love has not done its full work. Love accomplishes its work when it spreads its wings and veils one's self from one's own eyes. That is the time when love is fulfilled.

   from  https://wahiduddin.net/mv2/XIV/XIV_2_22.htm

[guest587]

Believe in God with childlike faith; for simplicity with intelligence is the sign of the Holy Ones.

    Bowl of Saki, February 27, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

The question arises: what is the manner of opening the heart? The way to it is a natural life, the life of the child, smiling with the smiling one, praying with the praying one, ready to learn from everyone, ready to love. The child has enmity against no one, he has no hatred, no malice, his heart is open. It is in the child that you can see the smiles of angels; he can see through life.

When the grown-up person is made ready, when he has acquired the attributes of the child, then he creates heaven within himself, he understands. The child with his innocence does not understand, but when a person with understanding develops the childlike loving tendency, the purity of heart of the child with the desire to be friendly to all -- that is the opening of the heart, and it is by that blessing that he can receive all the privileges of human life.

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


... truth is simple. The more simple you are and the more you seek for simplicity, the nearer you come to truth.

   from  https://wahiduddin.net/mv2/XIV/XIV_2_8.htm


I remember the blessing my spiritual teacher, my murshid, used to give me every time I parted from him. And that blessing was, 'May your Iman be strengthened.' At that time I had not thought about the word Iman. On the contrary I thought as a young man, is my faith so weak that my teacher requires it to be stronger? I would have preferred it if he had said, may you become illuminated, or may your powers be great, or may your influence spread, or may you rise higher and higher, or become perfect. But this simple thing, may your faith be strengthened, what did it mean? I did not criticize but I pondered and pondered upon the subject. And in the end I came to realize that no blessing is more valuable and important than this. For every blessing is attached to a conviction. Where there is no conviction there is nothing. The secret of healing, the mystery of evolving, the power of all attainments, and the way to spiritual realization, all come from the strengthening of that belief which is a conviction, so that nothing can ever change it.

   from  https://wahiduddin.net/mv2/VI/VI_30.htm


We read in the Vadan, 'Simplicity is the living beauty.' Mankind today has made life so complex that whatever one seeks after, one wants to find in complexity. All things in life which have importance, beauty and value are simple; and simplest of all things is the divine truth.

   from  https://wahiduddin.net/mv2/VII/VII_35.htm


   ~~~ Believe in God with childlike faith; for simplicity with intelligence is the sign of the Holy Ones.

[guest587]

God is truth, and truth is God.

    Bowl of Saki, March 14, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

Many intellectual people, with their various ideas, differ from one another in their opinions and in their way of looking at things, in their speculations, but do the prophets differ from one another? No, they cannot differ. The reason is that it is the various minds which differ, not the souls. The one who lives in his mind, is conscious of his mind; the one who lives in his soul is conscious of the soul. ... When a person is living in his mind, he is living through the darkness of the night. The moment he rises above his mind and awakens in the light of the soul he becomes spiritual. And if a thousand spiritual people speak, they will say the same thing, perhaps in different words but with only one meaning, for they have one and the same vision. This is why spiritual realization is called the truth. There are many facts but only one truth. The facts can be put into words but not the truth, for God is truth, the soul is truth, the real self of man is truth.

   from  https://wahiduddin.net/mv2/IX/IX_29.htm


We generally confuse truth with fact, and we often use the word fact for truth. When we look at it from the mystic's point of view we find that words are too intricate ever to explain what is truth. ... Truth is that which cannot be pointed out, because all things that can be compared have their opposite, but neither God nor truth has an opposite. Names are to point out forms, and words are to distinguish one thing from another, while definitions come from the pairs of opposites or at least from differences. That which is all-pervading and is in all things and beings, that which every word explains and yet no word can explain, is God and is truth.

   from  https://wahiduddin.net/mv2/VIII/VIII_2_7.htm


The seeker after truth goes out into the world and he finds innumerable different sects and religions. He does not know where to start. Then he desires to find out what is hidden under these sects, these different religions, and he begins to seek the object which he wishes to gain through wisdom. Wisdom is a veil over truth, even wisdom cannot be called truth. God alone is truth, and it is truth that is God. And truth can neither be studied nor taught nor learned; it is to be touched, it is to be realized; and it can be realized by the unfoldment of the heart.

   from  https://wahiduddin.net/mv2/IX/IX_33.htm


Truth is one, God is one, life is one. To me there is no such thing as two. Two is only one plus one.

   from  https://wahiduddin.net/mv2/bio/Biography_11.htm

[Jitendra Hydonus]

Today I was eating my bowl of champions and later turned to a bowl of Saki for dessert. It was filled with truth. However I asked my truth finder how to find the truth and he appeared to have the answer to just seek it . But will he tell me how that is to be done or should I just eat a bowl of saki with my bowl of champions every day and be hopefully fulfilled ?

And so I eat some more dessert from the bowl 🥣 of saki and I find ;
In one's search for truth, the first lesson and the last is love. There must be no separation, no "I am" and "thou art not". Until one has arrived at that selfless consciousness, he cannot know life and truth.

I find a few more helpful tidbits yet still only morsels in an attempt to devour the ‘truth’. And having not yet been satisfied, I continue wondering where I will find this  truth the bowl of saki has been talking about. I am happy to be inspired and like the teachings of Jesus and other Masters of their  day, we are not able to ask them for such answers today and need to find our answers many times in our own lives.

So I sit down again this morning, asking Khan how he found such truth and love as I enter daily meditation.

[guest587]

Seems to me like that's something you come to feel and know compared to any mental chatter produced from chewing one too many champi-O's. May your meditations produce compassionate and grateful disposition.

At every step of evolution, one's realization of God changes.

    Bowl of Saki, March 16, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan:

There is a time when toys are treasures. But the child who cries for a toy comes to an age when he gives it away. And at every step in a man's evolution the values of power and position and wealth change in his eyes. And so as he evolves there arises in him a spirit of renunciation which may be called the Spirit of God. Gradually he recognizes the real value of those fair and lovely qualities of the spirit that change not.

   from  https://wahiduddin.net/mv2/III/III_II_15.htm


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.

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


In selfishness there is an illusion of profit, but in the end the profit attained by selfishness proves to be worthless. Life is the principal thing to consider, and true life is the inner life, the realization of God, the consciousness of one's spirit. When the human heart becomes conscious of God it turns into the sea and it spreads; it extends the waves of its love to friend and foe. Spreading further and further it attains perfection.

   from  https://wahiduddin.net/mv2/XIV/XIV_2_15.htm


The one who in the shrine of his heart has seen the vision of God, the one who has the realization of truth, can only smile, for words can never really explain what truth means. The nearest explanation one can give is that truth is realization. At every step of man's evolution his realization changes, but there is a stage where man arrives at the true realization, a realization which is a firm conviction that no reason or logic can change or alter. Nothing in the world can change it any more, and that conviction is called by the Sufis Iman.

The realization which is attained is that there is nothing to realize any more. The process of this attainment is a sincere research into truth and life, and the understanding of 'what I am the other is', together with the contemplation of God, a selfless consciousness, and a continual pursuit after the receiving of the knowledge of God.

   from  https://wahiduddin.net/mv2/VIII/VIII_2_7.htm