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Famous Hazrat Inayat Khan Quotes

“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”

Love Quotes And SayingsSufiDivine LoveIlluminationSufi WaySufi PoetrySufi GnosisHazrat Inayat KhanDivine OnenessThe Inayati Order
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“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.” 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.” 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.”

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Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“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.”

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Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“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.”

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Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“Christ says, “If anyone asks you for your coat, give him your overcoat also.” A worldly man will say, “It is not practical; if someone asked this of me every day, I would be continually buying new coats!” 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 time— 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.”

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Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“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 […] 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.”

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Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“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.”

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Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“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.”

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Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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