On the Road to Mecca

from "The Vision of the Mystic" by Hazrat Inayat Khan

"At one time I wanted to take a friend to meet my [teacher]. This friend was a very material man, restless and pessimistic and doubting and skeptical. And everyday I urged him to come with me and meet my [teacher]. 'But,' he asked, 'what can he do for me?' I said, 'You can ask him something.' He said, 'I have twenty thousand questions to ask, when could he answer them?' I said, 'You can ask one or two of the twenty thousand, that is already something.' 'Well,' he said, ' one day I will see. And indeed sometime later he came along, but the moment he reached my [teacher's] presence he forgot every single question and did not know what to ask. He was sitting spellbound and breathing the atmosphere of the master's presence; he had no desire to ask a question. And after the interview, when we were leaving the house of my [teacher], he again began to feel inclined to ask twenty thousand questions, this time of me, and when I asked him why he had forgotten them there, he only answered, 'I cannot understand why.'"

"Where do questions come from? Very often they come from the restlessness of the mind. And does any answer satisfy them? Never. During my travels I went thrice to San Francisco, and each time I saw a lady who always asked me the same question. Each time I answered her, and each time when I came again she asked me the same question. This meant for fifteen years there was a question and there was an answer; but that answer was never heard. One ear heard it and the other ear let it out again and the question remained there alive. A question is a living being, it does not wish to die; the answer kills it, and therefore those kindly souls that wish to cherish the question, keep the answer away, although the question calls out for an answer. Do not be surprised, therefore if for twenty years a person asks a question of two thousand other people and gets two thousand answers. It does not mean that the answer that he gets does not satisfy him; it only means that he does not wish to have the answer. He only wishes to cherish the question."

Listen, the world is breathing. Listen, your heart is beating, Listen. Can you stop talking long enough to hear anything real? Listen. Stop being so full of yourself and deaf to everything and everyone else. You are like a radio or television that is on day and night, day and night using up all the wattage in the place! Listen!
Be Listening
BE

Teachers and Students (part III)

"No doubt there are things which pass the ordinary comprehension of man. There are things one can teach only by speaking or by acting; but there is a way of teaching (which is called Tawajjuh), and this way of teaching is without words. It is not external teaching, it is teaching in silence. For instance, how can man explain the spirit of sincerity, or the spirit of gratefulness? How can man explain the ultimate truth, the idea of God? Whenever it has been attempted, it has failed; it has made some confused, and it has made others give up their belief. It is not that the one who tried to explain did not understand, but that words are inadequate to explain the idea of God."...

"However, no one can give spiritual knowledge to another, for this is something that is within every heart. What the teacher can do is to kindle the light which is hidden in the heart of the disciple. If the light is not there, it is not the fault of the teacher."

"There is a verse by Hafiz in which he says, 'However great be the teacher, he is helpless with the one whose heart is closed.' Therefore, initiation means initiation on the part of the disciple and on the part of the teacher, a step forward on the part of both. On the part of the teacher, a step forward with the disciple in order that the pupil may be trusted and raised from his present condition. A step forward for the pupil because he opens his heart; he has no barrier anymore, nothing to hinder the teaching in whatever form it comes, in silence or in words, or in the observation of some deed or action on the part of the teacher."   ~ Hazrat Inayat Khan

  "On this mystical path, courage, steadfastness and patience are what are most necessary; but also, trust in the teacher at whose hand initiation is taken and the understanding of the idea of discipline. In the East, where for thousands of years the path of discipleship has been understood, these things are regarded as most important and acceptable from the hand of the teacher. How few in the world know trust! What is necessary is not trusting another, even the teacher, but trusting oneself; and one is not capable of trusting oneself fully when one has not experienced in life how to trust another. Some will ask, 'But if we trusted and our trust was in vain, should we not be disappointed?' The answer is that we must trust for the sake of trust and not for the sake of a return and to see what fruit it brings. The utmost trust is the greatest power in the world. Lack of trust is weakness. Even if we have lost something by trusting, our power will be greater than if we had gained something without developing trust." ~ Hazrat Inayat Khan

Be Good
BE Peaceable
BE Love
BE

Students and Teachers (part II)

"Also, there are no fixed rules to follow on this path. For every person there is a special rule. But there is one law which applies to everything in life: sincerity, which is the only thing that is asked by a teacher of a pupil, for truth is not the portion of the insincere.

Several initiations may be given to the pupil whom the teacher has taken in hand, but his progress depends upon the pupil himself. Just as parents are anxious, so the spiritual teacher is naturally anxious to see the advancement of his pupil. There is no reason for the teacher to keep any pupil back from success. For, as the happiness of the parents lies in the happiness of the child, so the satisfaction of the teacher lies in the advancement of the pupil." ~Hazrat Inayat Khan Volume X_2_2

Teachers and Students

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'However great the teacher be, he is helpless with the one whose Heart is closed.' ~ Hafiz

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"Initiation by a spiritual teacher means both a trust given by the teacher to the pupil, and a trust given by the pupil to the teacher. And the progress of the one who is initiated depends upon how much he gives himself to the teacher's guidance. One might give only a finger, another even a part of a finger, while a third would give his whole hand. That makes a great difference. A pupil says, 'Well, I will give a certain amount of my time and thought to your guidance, will that be enough?' Then the teacher says, 'Yes, if you think it is enough.' In reality, however, it is never enough. Then one might wonder if one would not be giving up one's own point of view in order to follow someone else's point of view; but actually, if one has a point of view, one never loses it. The point of view that one loses is not one's own. By looking at a thing from another person's point of view, one only enlarges one's own. Then, one has two points of view instead of one. If the thought of the pupil happens to be different from that of the teacher, then by taking the teacher's thought, his own is doubled. The pupil keeps his own point of view just the same, only now he has something for his vision from which to make his choice. The horizon of his thought is expanded. But the pupil who closes himself and says, 'I will guard my point of view or it will escape me,' will never derive any benefit from this attitude."

"The mystical path is the most subtle path to tread. The relationship between teacher and pupil is too subtle for words to express. Besides, the language of a mystical teacher is always elusive; you cannot, so to speak, pin him down as to his words. You cannot ask him to say clearly that something is so and so, or such and such. If a mystic does so, he is not a mystic, for a mystic cannot do this. The mystic may seem to be standing on the earth, but he is flying in the air. The air cannot be made into a rock, nor can the mystic be made into a gross entity. His 'yes' does not mean the same as the 'yes' of another, nor does his 'no' mean the same as the 'no' of others. The language of the mystic is not the language of words; it is the language of meaning. It is the greatest distress for a mystic to have to use the words of everyday language, which are not his words. He cannot express himself in these words. We find the same in the actions of the mystic. His outward actions will not express to everybody the meaning which is behind them, and that meaning may be much more important inwardly than the action is outwardly."

"The teacher, therefore, tests his pupil continually. He tells him and he does not tell him, for everything must come in its right time. Divine knowledge has never been taught in words, nor will it ever be so taught. The work of a mystical teacher is not to teach, but to tune, to tune the pupil so that he may become the instrument of God. For the mystical teacher is not the player of the instrument; he is the tuner. When he has tuned it, he gives it into the hands of the Player whose instrument it is to play. The duty of the mystical teacher is his service as a tuner."

"Dispute with a spiritual teacher is never any good, for the pupil may be speaking one language, while the teacher speaks another; and when there is no common language, then how can the dispute be profitable? Therefore, in the path of mysticism, there is no dispute."
...continue reading

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There is much more to this chapter written by Hazrat Inayat Khan, in which he discusses the valuation, respect and attitude necessary in the student for a viable relationship with his/her spiritual guide.  No teacher will carry a false student for very long. It is better to ask the student to leave.

False students are thieves, they steal energy, time and more from the teacher and other students and muck up the atmosphere; slowing and sometimes even stopping growth for everyone. Their selfishness affects the Whole world in ways they cannot fathom. 


BE Real
BE Peacable
BE Loving
BEhave
BE