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Sufi Way Quotes

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Sufi Way Quotes

“Certainly many if not most of Sufi love poems can be read as if they were addressed to a woman. In fact, without doubt a certain number of them were inspired by a woman‘s beautiful features, but this did not prevent the poet from viewing her loveliness as the mirror of God‘s Beauty. (p. 287)”

True LoveSufismSufi WisdomSufi WaySufi GnosisGods Beauty
Book:The Sufi Path of Love: The Spiritual Teachings of Rumi
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“God is the only object worthy of our love, for He is the True Beloved; every other object of love veils His Face. In describing His Image which they contemplate in their hearts, the Sufis often use terminology pertaining to the primary derivative beloved of the male human being, that is, woman. All the imagery employed by the Persian poets in the ghazal or „love poem“ to praise derivative beloveds takes on a new significance at the hands of the Sufi poets. Again one must keep in mind that this is not a question of poetical convention, since according to Sufi teachings women manifest the divine Attributes of Beauty, Mercy, Gentleness, and Kindness in a relatively direct manner within their outward forms. In Rumi‘s view, their derivative beauty is the closest thing to True Beauty in the material world. For this very reason, the attraction that their beauty exerts upon a man can be one of the greatest obstacles to his spiritual development. As long as he thinks that a woman‘s beauty belongs to her, he will be led astray. But once he is able to see her beauty as the reflection of God‘s Beauty, then his derivative love can be transformed into True Love. (p. 286)”

True LoveSufismDivine LoveSufi WisdomSufi WaySufi Path Of Love
Book:The Sufi Path of Love: The Spiritual Teachings of Rumi
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“We live in a time when there seem to be very few heroes. The original meaning of hero was someone favored by heaven and having godlike qualities. A hero is not without humility; humility is our awareness of our dependence on Spirit, and our interdependence with our fellow human beings. Gandhi, Malcom X, and Martin Luther King were all examples of both humility and heroism. Often humility exists because of the hero's connection to a higher aim: humility in front of a great idea, in front of the Infinity of Life. It is this kind of humility that leads to the forming of a connection with the infinite creative energy. (p. 144)”

HumilityMindfulnessHeroismSufi Way
Book:Living Presence: A Sufi Way to Mindfulness & the Essential Self
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“It would not be an exaggeration if one called the mind a world; it is the world that man makes, in which he will make his life in the hereafter, as a spider weaves its web in which to live. Once a person thinks of this problem he begins to see the value of the spiritual path, the path in which the soul is trained not to be owned by the mind, but to own it; not to become a slave of the mind, but to master it.”

Sufi WisdomSufi WayMindtrainingHazrat Inayat KhanThe Heart Of SufismThe Power Of The Mind
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“Life is progress, and stopping from progress is death. Failure does not matter in life for a progressive person, even a thousand failures do not matter. He has before his view success, and success is his even after a thousand failures. The greatest pity in life is the standstill when life does not move further. A sensible person prefers death to such a life. It is as a paralysis of the soul, of the spirit, and is always caused by holding bad impressions in mind. No soul is deprived of happiness in reality. The soul’s very being is happiness. Man brings unhappiness upon himself by holding in his hands the clouds of bad impressions, which fall as a shadow upon his soul. Once a person is able to clear from his mind, by whatever process, the undesirable impressions, a new power begins to spring from his heart, opening a way before him to accomplish all he wishes, attracting to him all he requires, clearing his path of all obstacles, and making his atmosphere clear, for him to live and move and to accomplish all he wishes to accomplish.”

SuccessProgressLaw Of AttractionSuccessful LivingSufi WisdomSufi WayMindtrainingHazrat Inayat KhanThe Heart Of Sufism
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“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.”

IlluminationGodlinessSufi WisdomHigher SelfSufi WayHazrat Inayat KhanThe Heart Of SufismNobility Of SoulSpiritual Aristocracy
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“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)”

Sufi WisdomSufi WayThe SelfSufi GnosisLlewellyn Vaughan LeeThe Divine Beloved
Book:The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved
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“It is in the heart that the mystery of spiritual conception takes place. This is not the physical heart but what the Sufis call the heart of hearts. The heart of hearts is the heart of the Self which is on the right side of the physical body. In the moment of spiritual conception a special energy is infused into this heart which makes it spin in a particular way. I once had a vision in which my heart was cut open with a knife, taken out and breathed upon—the dust was blown off—and then spun. My teacher did not interpret this inner happening but said that I would come to understand it. Years later I heard her say to someone else that once the heart has been spun in this way it remains spinning for the rest of that person’s incarnation. The divine energy of the Self vibrates at a higher frequency to our ordinary human self. Through the spinning of the heart, the higher consciousness of the Self is able to be integrated into the lower vehicles, into the denser dimensions of the human being. All the wayfarer’s spiritual work has been a preparation for this moment, and from now on the work will be to give birth to this seed of consciousness, to attune one’s waking consciousness to the higher vibrations of the Self that are now spinning within the heart. This is the gradual process of awakening to the consciousness of the heart, opening the eye of the heart through which the Beloved is able to experience His creation. Sufis are known as “a brotherhood of migrants who ‘keep watch’ on the world and for the world,” because through the open eye of His lovers’ hearts the Beloved keeps watch on the world. Through His lovers’ hearts humanity is kept attuned to the Beloved. Just as a single heart is spun when the individual is ready to contain the higher energy of the Self, so does this same process happen with a group. When the group has a central core bonded together in love then its collective heart, its central core of light, is spun. In order to help this process, groups of souls that have been bonded together in past lifetimes are forming specific groups. They hold the spiritual core of the group that allows many others to be included in this dynamic unfolding. The spinning hearts of the lovers of God are forming the map made of points of light which I referred to in the previous chapter. At this time His lovers are being positioned around the planet. Some have already been positioned. Some are moving to physical locations while others are having their hearts awakened to this hidden purpose. Slowly this map is being unfolded, and in certain important places lovers are forming clusters of points of light. Certain spiritual groups have been formed or are being formed to contain these clusters as dynamic centers of light. When this map of light around the world is fully unfolded it will be able to contain and transform the energy structure of the planet. It has the potential to be the bond that will enable the world soul, the anima mundi, to be impregnated with a higher consciousness. The hearts of His lovers form part of the hidden heart of the world. As this map is unfolding so their spinning hearts can open the heart of the world. At this moment in cosmic time the planet is being aligned with its inner source, allowing the world to be infused with a certain cosmic energy that can dramatically speed up the evolution of this planet. If the heart of the world opens, it can receive this frequency of cosmic energy and directly implant it into the hearts of people. This would alter human life more than we could imagine. It is to help in this opening of the heart that many old souls have incarnated at this particular time and are working together. (p. 36 - 38)”

SufiSufi WisdomSufi WayLlewellyn Vaughan LeeThe Bond With The BelovedBrotherhood Of LightOpening The Eye Of The Heart
Book:The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved
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“Through the heart of His lover the Beloved can then enter and influence His creation. It is in this sense that His lovers are points of light; places where He can unfold the hidden purpose of His creation. The deepest joy of the mystic is that he can participate in this work. The Sufi sees the purpose of creation expressed in the hadîth qudsî: “I was a hidden treasure and I wanted to be known, so I created the world.” The Beloved awakens the lover so that He can use the lover’s eyes to see Himself—“I created perception in thee only that therein I might become the object of My perception.” Through the eyes of the lover the Beloved can see Himself reflected in His creation. (p. 99)”

NondualitySufi WisdomSufi WayDivine OnenessLlewellyn Vaughan LeeThe Bond With The BelovedHadith Qudsi
Book:The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved
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“Spiritual knowledge is not in learning something; it is in discovering something, so to speak, in breaking the fetters of the false consciousness and allowing the soul to unfold itself with light and power. What does the word spiritual really mean? Spiritual is spirit-conscious. When a person is conscious of his body, he cannot be spiritual. He is like a king who does not know his kingdom. The moment he is conscious of being a king, he is a king. Every soul is born a king—afterwards he becomes a slave. Every soul is born with kingly possibility—by this wicked world it is taken away. This is told in symbolic stories, as in the story of Rama, from whom his beloved Sita was taken away. Every soul has to conquer this, has to fight for this kingdom. In that fight the spiritual kingdom is attained. No one will fight for you, neither your teacher nor anybody else. Yes, those who are more evolved than you can help you, but you have to fight your battle, your way to that spiritual goal.”

EnlightenmentAwakeningSufismIlluminationSufi WisdomSufi WayHazrat Inayat Khan
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“Futuwwah is the way of the fata. In Arabic, fata literally means a handsome, brave youth. After the enlightenment of Islam, following the use of the word in the Holy Koran, fata (plural: fityan) came to mean the ideal, noble, and perfect man whose hospitality and generosity would extend until he had nothing left for himself; a man who would give all, including his life, for the sake of his friends. According to the Sufis, Futuwwah is a code of honorable conduct that follows the example of the prophets, saints, sages, and the intimate friends and lovers of Allah. The traditional example of generosity is the prophet Abraham, peace be upon him, who readily accepted the command to sacrifice his son for Allah's sake. He is also a model of hospitality who shared his meals with guests all his life and never ate alone. The prophet Joseph, peace be upon him, is an example of mercy, for he pardoned his brothers, who tried to kill him, and a model of honor, for he resisted the advances of a married woman, Zulaykha, who was feminine beauty personified. The principles of character of the four divinely guided caliphes, the successors of the Prophet Muhammad, peace and blessings be upon him, also served as guides to Futuwwah; the loyalty of Abu Bakr, the justice of 'Umar, the reserve and modesty of 'Uthman, and the bravery of 'Ali, may Allah be pleased with them all. The all-encompassing symbol of the way of Futuwwah is the divinely guided life and character of the final prophet, Muhammad Mustafa, may Allah's peace and blessings be upon him, whose perfection is the goal of Sufism. The Sufi aims to abandon all improper behavior and to acquire and exercise, always and under all circumstances, the best behavior proper to human beings; for God created man "for Himself" as His "supreme creation," "in the fairest form." As He declares in His Holy Koran, "We have indeed honored the children of Adam.”

Sufi WayWay Of The WarriorSpiritual WarriorCode Of HonorFutuwwahProphetic Way Of BeingProphetic ExampleSufi Chivalry
Book:The Way of Sufi Chivalry
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“Whether a friend is with you or away from you, continue loving him. 'Umar ibn Ahmad recites a poem of Yazid al-Muhallabi: If you part from us, may God lead You to beautiful places. When you come to us, you are always welcome. When you go, do not fear that we will ever forget you. When you come, do not feel that we will ever have enough of you. (p. 95)”

FriendshipCompanionshipSufiSufi WisdomSufi WayFriendship And LoveSufi Way Of BeingSoulmate Relationship
Book:The Way of Sufi Chivalry
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“When we hear our own song as a part of the world song it has a richness, passion and purpose born from the integration of the individual with the whole. It is only in relation to the whole that we can appreciate the full range of our own potential, for the simple reason that our life has a purpose beyond our individual self. When we hear the song of the world soul our own song resonates with this deeper destiny. (p. 104)”

Sufi WisdomSufi WayLlewellyn Vaughan LeeThe Bond With The Beloved
Book:The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved
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“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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“I f anybody asks what Sufism is, what kind of religion is it, the answer is that Sufism is the religion of the heart, the religion in which the thing of primary importance is to seek God in the heart of mankind.”

SufismSufi WisdomSufi WayHazrat Inayat KhanDefinition Of SufismThe Religion Of The HeartGod In The Heart Of Mankind
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“The symbol of the Sufi Movement, which is a heart with wings, denotes its ideal. The heart is both earthly and heavenly. The heart is a receptacle on earth of the divine Spirit, and when it holds the divine Spirit, it soars heavenward; the wings picture its rising. The crescent in the heart symbolizes responsiveness. It is the heart that responds to the spirit of God which rises. The crescent is a symbol of responsiveness because it grows fuller as the moon grows fuller by responding more and more to the sun as it progresses. The light one sees in the crescent is the light of the sun. As it gets more light with its increasing response, so it becomes fuller of the light of the sun. The star in the heart of the crescent represents the divine spark which is reflected in the human heart as love, and which helps the crescent towards its fullness. The Sufi Message is the message of the day. It does not bring theories or doctrines to add to those already existing and which puzzle the human mind. What the world needs today is the message of love, harmony, and beauty, the absence of which is the only tragedy of life. The Sufi Message does not give a new law; it awakens in humanity the spirit of brotherhood, with tolerance on the part of each for the religion of the other, with forgiveness from each for the fault of the other. It teaches thoughtfulness and consideration, so as to create and maintain harmony in life; it teaches service and usefulness, which alone can make life in the world fruitful, and in this lies the satisfaction of every soul.”

SufiSufi WisdomSufi WayHazrat Inayat KhanThe Symbol Of The Sufi Movement
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“Spiritual life means learning to become one-pointed, to focus all our energy in one direction, towards Him. Through continually repeating His name we alter the grooves of our mental conditioning, the grooves which like those on a record play the same tune over and over again, repeat the same patterns which bind us in our mental habits. The dhikr gradually replaces these old grooves with the single groove of His name. The automatic thinking process is redirected towards Him. Like a computer we are reprogrammed for God. It is said that what you think, you become. If we continually think of Allâh we become one with Allâh. But the effect of the dhikr is both more subtle and more powerful than solely an act of mental focusing. One of the secrets of a dhikr (or mantra) is that it is a sacred word which conveys the essence of that which it names. This (“In is “the mystery of the identity of God and His Name” the beginning was the Word, and the Word was with God and the Word was God”). In our common everyday language there is not this identity. The word “chair” does not contain the essence of a chair. It merely signifies a chair. But the sacred language of a dhikr is different; the vibrations of the word resonate with that which it names, linking the two together. Thus it is able to directly connect the individual with that which it names. (p. 121)”

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Book:The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved
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“Spiritual life means learning to become one-pointed, to focus all our energy in one direction, towards Him. Through continually repeating His name we alter the grooves of our mental conditioning, the grooves which like those on a record play the same tune over and over again, repeat the same patterns which bind us in our mental habits. The dhikr gradually replaces these old grooves with the single groove of His name. The automatic thinking process is redirected towards Him. Like a computer we are reprogrammed for God. It is said that what you think, you become. If we continually think of Allâh we become one with Allâh. But the effect of the dhikr is both more subtle and more powerful than solely an act of mental focusing. One of the secrets of a dhikr (or mantra) is that it is a sacred word which conveys the essence of that which it names. This is the mystery of the identity of God and His Name („in the beginning was the Word, and the Word was with God and the Word was God”). In our common everyday language there is not this identity. The word “chair” does not contain the essence of a chair. It merely signifies a chair. But the sacred language of a dhikr is different; the vibrations of the word resonate with that which it names, linking the two together. Thus it is able to directly connect the individual with that which it names. (p. 121)”

Sufi WisdomSufi WayRemembrance Of GodLlewellyn Vaughan LeeDhikr AllahSufi Practice
Book:The Bond with the Beloved: The Mystical Relationship of the Lover & the Beloved
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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.”

SufiSufi WisdomSufi WaySufi GnosisHazrat Inayat KhanThe Spirit Of Guidance
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.”

OnenessSufi WisdomSufi WaySufi GnosisHazrat Inayat KhanThe Heart Of SufismPhilosophia PerennisThe Eternal ReligionThe Purpose Of The Sufi Movement
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“SAUM Praise be to Thee, Most Supreme God, Omnipotent, Omnipresent, All-pervading, the Only Being. Take us in Thy Parental Arms, Raise us from the denseness of the earth. Thy Beauty do we worship, To Thee do we give willing surrender, Most Merciful and Compassionate God, The Idealized Lord of the whole humanity. Thee only do we worship; and towards Thee alone we aspire. Open our hearts towards Thy Beauty, Illuminate our souls with Divine Light, O Thou, the Perfection of Love, Harmony, and Beauty! All-powerful Creator, Sustainer, Judge, and Forgiver of our shortcomings, Lord God of the East and of the West, of the worlds above and below, And of the seen and unseen beings, Pour upon us Thy Love and Thy Light, Give sustenance to our bodies, hearts, and souls. Use us for the purpose that Thy Wisdom chooseth, And guide us on the path of Thine Own Goodness. Draw us closer to Thee every moment of our life, Until in us be reflected Thy Grace, Thy Glory, Thy Wisdom, Thy Joy, and Thy Peace. Amen.”

PrayerIlluminationSufi WisdomSufi WayHazrat Inayat Khan
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“Salat Most gracious Lord, Master, Messiah, and Savior of humanity, We greet Thee with all humility. Thou art the First Cause and the Last Effect, the Divine Light and the Spirit of Guidance, Alpha and Omega. Thy Light is in all forms, Thy Love in all beings: in a loving mother, in a kind father, in an innocent child, in a helpful friend, in an inspiring teacher. Allow us to recognize Thee in all Thy holy names and forms: as Rama, as Krishna, as Shiva, as Buddha. Let us know Thee as Abraham, as Solomon, as Zarathustra, as Moses, as Jesus, as Muhammad, and in many other names and forms, known and unknown to the world. We adore Thy past; Thy presence deeply enlighteneth our being, and we look for Thy blessing in the future. O Messenger, Christ, Nabi, the Rasul of God! Thou Whose heart constantly reacheth upward, Thou comest on earth with a message, as a dove from above when Dharma decayeth, and speakest the Word that is put into Thy mouth, as the light filleth the crescent moon. Let the star of the Divine Light shining in Thy heart be reflected in the hearts of Thy devotees. May the Message of God reach far and wide, illuminating and making the whole humanity as one single Brotherhood in the Fatherhood of God. Amen.”

PrayerIlluminationSufi WayHazrat Inayat KhanThe Heart Of Sufism
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“Khatum O Thou, Who art the Perfection of Love, Harmony, and Beauty, The Lord of heaven and earth, Open our hearts, that we may hear Thy Voice, which constantly cometh from within. Disclose to us Thy Divine Light, which is hidden in our souls, that we may know and understand life better. Most Merciful and Compassionate God, give us Thy great Goodness; Teach us Thy loving Forgiveness; Raise us above the distinctions and differences which divide men; Send us the Peace of Thy Divine Spirit, And unite us all in Thy Perfect Being. Amen.”

Sufi WayHazrat Inayat KhanThe Heart Of SufismSufi Prayer
Book:The Heart of Sufism: Essential Writings of Hazrat Inayat Khan
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“So then where is the kingdom of God in man? It is in the heart. That is heaven. That is God. The heart is the station of God. All that matters is there. This is where God, the soul, and the light of wisdom exist. This is a temple of God which is formed as an atom within an atom, heart within the heart, the cjalb within the cjalb. It is within what is within. It cannot be destroyed by the five elements. You must understand this. It can never be destroyed. (p. 96)”

SufismSufiSufi WisdomSufi WaySufi GnosisThe Kingdom Of God
Book:To Die Before Death: The Sufi Way of Life
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“The perfect mystic is not an ecstatic devotee lost in contemplation of Oneness, nor a saintly recluse shunning all commerce with mankind, but “the true saint” goes in and out amongst the people and eats and sleeps with them and buys and sells in the market and marries and takes part in social intercourse, and never forgets God for a single moment. – Abu Said ibn Abi al-Khair”

SufismSufiSufi WisdomSufi WaySufi Gnosis
Book:Travelling the Path of Love: Sayings of Sufi Masters
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“By means of the Divine Lights the heart becomes polished so that it shines like a polished mirror. When it becomes a mirror one can see in it the reflection of all existing things and the reflection of the Kingdom of God as they really are . When one sees the Glory and Majesty of God in His Realm then all the lights become one light and the chest becomes full with this shining light. He is like a man who observes his reflection in a mirror and sees in it at the same time the reflection of all that is before and behind him. Now when a ray of sun hits the mirror the whole house becomes flooded with light from the meeting of these two lights: the light of the sun-ray and the light of the mirror. Similarly the heart: when it is polished and shining it beholds the Realm of Divine Glory and the Divine Glory becomes revealed to it. –  Al-Hakim at-Tirmidhi”

SufiSufi WisdomSufi WaySufi GnosisSufi SayingsAl Hakim At Tirmidhi
Book:Travelling the Path of Love: Sayings of Sufi Masters
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