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Petama Counsellor August 'Our God Part and Our Human Part - 2' from Hazrat Inayat Khan: 'Healing Papers' |
The breath goes still further. By the breath we can send our thoughts wherever we wish, and we are able to know the thought and the condition of every being. The thought of someone who wishes to accomplish a certain thing reaches out in order to prepare it. A human being is like a telescope: at one end there is the human part, the limited existence; and at the other end there is the God part, the unlimited Being. At one end we are so small; at the other we are so vast that we are the unlimited Being. If each of us is so great, as great as the unlimited Being, we might ask how there can be room for so many of us. Are there then several unlimited Beings? There are not. Through our ignorance we see many and make distinctions saying: 'This is I, that is you, this is a friend, that is an enemy, I like this one, that one I do not like'. But in the hereafter all are connected; there we are all the same. Human beings have two natures:'Farishtagi', the angelic, and 'Hayvanat', the animal. 'Hayvanat' means the human body and the part of his nature which needs food and drink and sleep and the satisfaction of all its passions. His anger and his jealousy are animal, also his fear of one who is stronger than himself. In all these a human is the same as the animals. 'Farishtagi' is the part of his nature that goes back to its source. It is not human intelligence; the animals also have intelligence, though the animals cannot ask,'From whence have I come? For what purpose am I here?'' When a human being knows this, when he recognizes his origin, then he is a divine being. This angelic nature is his kindness, his love, his sympathy, and his desire for knowledge. A great Hindustani poet has said, 'We created humans for feeling; if not, for our praise the angels were enough in Heaven'. IKn our worship, we humans, thinking that we glorify God, in reality reduce God. We take a part and call it 'I'. We occupy this part and thereby deduct this part from God. I remember that my murshid when he met with any difficulty used to say with a deep sigh, 'Bandagi becharegi', which means, 'By coming here, He has become helpless'. What connection is there between Allah and Bandeh, between God and human, and what connection is there between human and God? What we call 'I', is formed by the impressions of the external world, of the world of illusion, which have fallen upon the soul. An infant will never say 'I'. If it has something in its hand and we take it away, it does not care. It does not distinguish between old and young. Whoever comes near to it, friend or enemy, is the same to the infant. The intellect that recognizes things by their distinctions and difference has deluded the soul. We can see that that which we call 'I' is not the true nature of our soul because we are never really happy. Whatever we do, whatever we have, whatever power we possess, we can never be happy. We say that this or that makes us unhappy, but it is only the distance that makes us so; the soul is unhappy in its separation.
(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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