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“Dear Friend, Your Heart is a polished mirror. You must wipe it clean of the veil of dust which has gathered upon it, because it is destined to reflect the light of divine secrets.”
― Ê¿Abd Al-Qadir al-Jilani, The Secret of Secrets

“Each image painted
on the canvas of existence
is the form
of the artist himself.
Eternal Ocean
spews forth new waves.
„Waves� we call them;
but there is only the Sea.

(p. 77)”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“Breath, to a Sufi, is a bridge between himself and God; it is a rope for him, hanging down to earth, attached to the heavens. The Sufi climbs up by the help of this rope. In the Qur’anic language it is called Burak, a steed which was sent to the Prophet for his journey to the heavens. Hindus call it prana, which means life, but they picture it symbolically as a bird, which is named in Sanskrit Garuda, on which rode Narayana, the godhead. There is no mystical cult in which the breath is not given the greatest importance in spiritual progress. Once man has touched the depths of his own being by the help of the breath, then it becomes easy for him to become at one with all that exists on earth and in heaven.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“When a person begins to see all goodness as being the goodness of God, all the beauty that surrounds him as the divine beauty, he begins by worshiping a visible God, and as his heart constantly loves and admires the divine beauty in all that he sees, he begins to see in all that is visible one single vision; all becomes for him the vision of the beauty of God. His love of beauty increases his capacity to such a degree that great virtues such as tolerance and forgiveness spring naturally from his heart. Even things that people mostly look upon with contempt, he views with tolerance. The brotherhood of humanity he does not need to learn, for he does not see humanity, he sees only God. And as this vision develops, it becomes a divine vision which occupies every moment of his life. In nature he sees God, in man he sees His image, and in art and poetry he sees the dance of God. The waves of the sea bring him the message from above, and the swaying of the branches in the breeze seems to him a prayer. For him there is a constant contact with his God. He knows neither horror nor terror, nor any fear. Birth and death to him are only insignificant changes in life. Life for him is a moving picture which he loves and admires, and yet he is free from it all. He is one among all the world. He himself is happy, and he makes others happy.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“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; it is by a broad outlook on life that spiritual aristocracy is realized.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“To the eye of the true Witness, no more than One is to be seen â€�
but since this One Face shows Itself in two mirrors,
each mirror will display a different face.
(p. 73)”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“Majnun may gaze at Layla‘s beauty, but this Layla is only a mirror °Ú…] God with Majnun‘s eye looks upon His own beauty in Layla, and through Majnun He loves Himself.”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“If You are Everything
then who are all these people?
And if I am nothing
what's all this noise about?
You are Totality,
everything is You. Agreed.
Then that which is "other-than-You"-
what is it?
Oh, indeed I know:
Nothing exists but You
...”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“The heart is the center of the human microcosm, at once the center
of the physical body, the vital energies, the emotions, and the soul,
as well as the meeting place between the human and the celestial
realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.�
It is the heart, the realm of interiority, to which Christ referred
when he said, “The kingdom of God is within you� (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God� (Mt 5:8)

°Ú…]

In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heartâ€� and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heartâ€� (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heartâ€� and that the “broken heartâ€� mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heartâ€� and methods of “prayer of the heartâ€� particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the worldâ€�. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. â€� Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)”
― James S. Cutsinger, Paths to the Heart: Sufism and the Christian East

“The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.â€� It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within youâ€� (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see Godâ€� (Mt 5:8)

°Ú…]

In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heartâ€� and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heartâ€� (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heartâ€� and that the “broken heartâ€� mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heartâ€� and methods of “prayer of the heartâ€� particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the worldâ€�. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. â€� Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)”
― James S. Cutsinger, Paths to the Heart: Sufism and the Christian East

“You are the cloud that veils your own sun. Know the essential reality of your being. (Kitab al-isra/The Book of Nocturnal Voyage, p. 4.)”
― Ibn al-Husayn al-Sulami, The Way of Sufi Chivalry

“It is here, in the secret recesses of the heart, that the relationship with the Beloved takes place. He was always here, waiting to be born into consciousness. But we need to prepare ourself for this meeting, we need to align ourself to the inner vibrations of the Self. How can you notice your invisible lover when your consciousness is filled with the outer world? How can you enter the sacred space of your own heart wearing boots muddied with the desires of the ego? Here lies the esoteric meaning of the immaculate conception. For the Beloved to be conceived as a living presence we need to go through a process of inner purification. (p. 29)”
― Llewellyn Vaughan-Lee, The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved

“It is said that what you think, you become. If we continually think of Allâh we become one with Allâh.”
― Llewellyn Vaughan-Lee, The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved

“The soul’s happiness is in itself; nothing can make the soul fully happy but self-realization.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“What is religion to the mystic? The religion of the mystic is a steady progress towards unity. How does he make this progress? In two ways. In the first way, he sees himself in others, in the good, in the bad, in all; and thus he expands the horizon of his vision. This study goes on throughout his lifetime, and as he progresses he comes closer to the oneness of all things. And the other way of developing is to become conscious of one’s own self in God, and of God in one’s self, which means deepening the consciousness of our innermost being. This process takes place in two directions: outwardly, by being one with all we see, and inwardly, by being in touch with that one Life which is everlasting, by dissolving into it, and by being conscious of that one Spirit being the existence, the only existence.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“There is a perfect wisdom working continually day and night. The mystic sees it in everything with open eyes; and that is the great miracle.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“Only the One Being is.”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“When Ibn al-Arabi and his followers speak of „Being,â€� they do not mean the Being of God as opposed to that of the creatures, or vice versa. They mean Being as such, in all the forms it may take, without exception. For them the „science of Beingâ€� is the science of all sciences, since nothing but Being is. If someone can understand this science, he has understood the principle of everything. To grasp the nature of Being Itself is to grasp the nature of all that exists. „Loveâ€� is one of the primary attributes of Being, which means that whatever exists must participate in it, just as it must participate in Being. To understand the nature of Love and its myriad self-manifestations is to grasp the nature of Being Itself, for the two are in fact one. (p. 27)”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“I am Love: in heaven and earth I have no place;
I am the Wondrous Phoenix whose spoor cannot be traced.

(p. 72)”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“I saw my Lord with the eye of the Lord. I asked 'Who art Thou?' and He answered 'Thou.”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“Love courses through all things. . . . No, It is all things. How deny It when nothing else exists? What has appeared â€� if not for Love â€� would not have been. All has appeared from Love, through Love, and Love courses through it. . . . No, all of it is Love. (p. 84)”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“The more I gaze
at Your face, the more
my eyes incline
toward Your vision
like one who dies of thirst
by the ocean shore,
lips to the wave,
thfrstier and thirstier.”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“The more I gaze
at Your face, the more
my eyes incline
toward Your vision
like one who dies of thirst
by the ocean shore,
lips to the wave,
thirstier and thirstier.”
― Fakhruddin Iraqi, Fakhruddin Iraqi: Divine Flashes

“Once we see the world for what it is, we see that it is nothing but dhikr Allâh—a reminder of God, a mention of God, a remembrance of God. Our response to the world can only be to follow its lead—to mention and to remember God. “Everything is accursed,â€� says the hadîth, “except dhikr Allâh.â€� But everything is dhikr Allâh, so nothing is accursed. The alchemy of dhikr transmutes the accursed into the blessed. The place of that dhikr, where God becomes truly present and man becomes truly blessed, is the heart. â€� William C. Chittick (On the Cosmology of Dhikr, p. 63)”
― James S. Cutsinger, Paths to the Heart: Sufism and the Christian East

“I have loved in life and I have been loved.
I have drunk the bowl of poison from the hands of love as
nectar, and have been raised above life’s joy and sorrow.
My heart, aflame in love, set afire every heart that came in
touch with it.
My heart has been rent and joined again;
My heart has been broken and again made whole;
My heart has been wounded and healed again;
A thousand deaths my heart has died, and thanks be to love, it
lives yet.
I went through hell and saw there love’s raging fire, and I
entered heaven illumined with the light of love.
I wept in love and made all weep with me;
I mourned in love and pierced the hearts of men;
And when my fiery glance fell on the rocks, the rocks burst
forth as volcanoes.
The whole world sank in the flood caused by my one tear;
With my deep sigh the earth trembled, and when I cried aloud
the name of my beloved, I shook the throne of God in
heaven.
I bowed my head low in humility, and on my knees I begged
of love,
“Disclose to me, I pray thee, O love, thy secret.�
She took me gently by my arms and lifted me above the earth,
and spoke softly in my ear,“My dear one, thou thyself art love, art lover, and thyself art
the beloved whom thou hast adored.�

COMPLETE SAYINGS , 693”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“In reality the Spirit of Guidance may be pictured as one thread; and all the great masters of humanity are like the beads on that thread. One spirit and many individualities; one soul and many personalities; one wisdom and many teachers who have expounded wisdom according to their own personality. But at the same time, wisdom always being one, they cannot be compared with different scientists. For scientists, when they have discovered something new, say they have made a new discovery; but the prophets have never said that they had made a new discovery. They have always said, “What those who came before me perceived I perceive, and those who come after thousands of years will perceive the same.â€� Yet in spite of that it is always new, for every moment has its new joy. As Hafiz says, “Sing, my soul, a new song that every new moment inspires in you.â€� Once the soul awakens, it begins to see that truth is always new and renews the soul, giving it perpetual youth. When one finds differences between the teachers of humanity, these are only in the lives they lived. But no matter what their life was, whether they were kings or faqirs, whether they walked or rode on an elephant’s back, whether they were on a throne or in mountain caves or in deserts, they all had the same experience: realization. They might appear to be comfortable and rejoicing, but they heard the same note which others heard in tortures. Those who were kings such as Solomon and David, and those who were sages such as Krishna and Buddha, all these different souls had the same realization, the same philosophy. There could never be an argument if they were all to meet. But they are not meant to meet because they are all one. It was the Spirit of Guidance which manifested through all these different names and forms.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“The purpose of the Sufi Movement is to work towards unity. Its main object is to bring humanity, divided as it is into so many different sections, closer together in the deeper understanding of life. It is a preparation for a world service, chiefly in three ways. One way is the philosophical understanding of life; another is bringing about brotherhood among races, nations, and creeds; and the third way is the meeting of the world’s greatest need, which is the religion of the day. Its work is to bring to the world that natural religion which has always been the religion of humanity: to respect one another’s belief, scripture, and teacher. The Sufi Message is the echo of the same divine message which has always come and will always come to enlighten humanity. It is not a new religion; it is the same message which is being given to humanity. It is the continuation of the same ancient religion which has always existed and will always exist, a religion which belongs to all teachers and all the scriptures. It is the continuation of all the great religions which have come at various times; and it is a unification of them all, which was the desire of all the prophets.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“Christ says, “If anyone asks you for your coat, give him your overcoat also.â€� A worldly man will say, “It is not practical; if someone asked this of me every day, I would be continually buying new coats!â€� Yet, at the same time, it is more than practical from the point of view of the Master, for according to his view we cannot give anything, in whatever form, without getting it back in some way or other. Pure thought, goodwill, our service, our timeâ€� whatever we give—is never lost. It comes back to us according to our willingness to give; it comes back to us a thousandfold. That is why one is never the loser by being generous; one only gains. The mystic sees the law in all things, and this gives him an insight into life. He begins to see why this misery has come upon him, why that pleasure has come; why one person is prospering and another not, why one is progressing and not the other. All these things become clear to him, because he sees the law working in all things. The law of the mystic is not the law of the people. It is the law of nature; it is the real law.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“The way to perfection for the mystic is by the annihilation of the false ego. He understands that in man there is a real ego, that this ego is divine, but that the divine ego is covered by a false ego °Ú…] The mystic on the spiritual path perseveres in wiping out this false ego as much as he can, by meditation, by concentration, by prayer, by study, by everything he does. His one aim is to wipe out so much, that one day reality, which is always there buried under the false ego, may manifest. And by calling on the Name of God, in the form of prayer, or in zikr, or in any other form, what the mystic does is to awaken the spirit of the real ego in order that it may manifest. It is just like a spring which rises out of the rock and which, as soon as the water has gained power and strength, breaks even through stone and becomes a stream. So it is with the divine spark in man. Through concentration, through meditation, it breaks out and manifests; and, where it manifests, it washes away the stains of the false ego and turns into a greater and greater stream, which in turn becomes the source of comfort, consolation, healing, and happiness for all who come into contact with that spirit.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan

“The picture of God and of souls is that of the sun and its rays. The rays are not different from the sun; the sun is not different from the rays. Yet there is one sun and many rays. The rays have no existence of their own; they are only an action of the sun. They are not separate from the sun, and yet the rays appear to be many different rays. The one sun gives the idea of one center. So it is with God and man. What is God? The Spirit which projects different rays; and each ray is a soul. Therefore the breath is that current which is a ray, a ray which comes from that Sun which is the spirit of God. And this ray is the sign of life. What is the body? The body is only a cover over this ray. When this ray has withdrawn itself from this cover, the body becomes a corpse.”
― Hazrat Inayat Khan, The Heart of Sufism: Essential Writings of Hazrat Inayat Khan