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Petama Counsellor November Akasha - Inner Space 2 from:: Hazrat Inayat Khan: 'The Soul Whence and Whither? - Jinn' |
The depth of that sense which is the Inner sense is more subtle than we can imagine. When that sense finds a free expression it not only experiences life more keenly through the organs of the senses, but it becomes independent of the organs of sense. It penetrates through life deeply, and as Kabir says, ‘It sees without eyes and hears without ears.’ The reason is this: that all that exists is contained in an accommodation, in the Akasha; and by being in Akasha the nature of all things is revealed. In fact there is nothing in this world which does not speak. Everything and every being is continually calling out its nature, its character and its secret; and the more the inner sense is open, the more it becomes capable of hearing the voice of all things. In every person this sense exists, but for the most part, hidden, buried; and its being buried gives discomfort, for it is something which is living, the only living being there is. The concept of the ‘lost word’ has its secret in this; when once this inner sense has broken the walls which keep it enclosed, it breathes the freedom and happiness which belong to the soul; the soul attains. Every discomfort, from whatever source, comes through the lack of understanding. The more the inner sense is covered, the more the soul finds itself in obscurity. It is for this reason that the sign of the enlightened soul is readiness to understand; therefore these souls are easy to reconcile. When a person can understand himself better, he can make another person understand better also. But when a person is perplexed himself, instead of making another person understand, he confuses him. In this way differences are produced. The organs of the senses are the Akashas or accommodations of grosser and finer nature. The finer the organ the more perception it has; the grossness takes away from the organ its power of perception. This shows that the body may be likened to a glass house made of mirrors. In Persian language the poets have called it Aina Khana, meaning the ‘Temple of Mirrors.‘ The eye stands as a mirror before all that is visible; it reflects all that it sees. The ears are the accommodation for the re-echo of every sound that falls upon them. The senses of touch and of taste are grosser than the senses of sight and hearing. At the same time their nature is the same; all the different sweet, sour and salt savors, and the feeling of warmth and cold, are perceived by them, and they stand as mirrors in which objects are reflected
(Maheboob Khan, Hazrat Inayat Khan‘s brother, has composed music to a row of aphorisms of Hazrat Inayat Khan in the middle of last century, as this ‚How Shall I Thank Thee‘. Mohammed Ali Khan, Hazrat Inayat Khan’s cousin, has sung this song around the year 1956 in a concert in Zürich – here you can listen to it) (these E-book are free of all charge - use their treasures well!) |
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