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Pearls from the Classes 9th November 2009 We are continuing with our exploration of Murshid's teaching on the soul. He gave this series of teachings in 1923 in Suresnes near Paris. What is interesting is that it is not a continuous series of lectures on the soul, he was alternating his lectures on the soul with lectures on the character, on personality, which is the topic we finished with. It is very interesting to alternate those two. "The souls in the angelic spheres live as a breath. The soul in its nature is a current, a current the nature of which is to envelop in itself all that might come along and meet it on its way. The soul therefore collects all that comes to it; therefore it becomes different from its original condition; yet in its real being the soul is a vibration, the soul is a breath, the soul is the essence, the soul is intelligence and the soul is the essence of personality. The question very often rises, if an angel came from above, does it descend outward before a person or within a person in one's heart? This question may be answered that the lift for the soul is situated within, not without, which brings the soul down on earth and takes it back towards heaven. That lift is the breath. The soul comes with the breath on earth and with the same it returns. Those among human beings who are not even aware of their own breath, how can they know who came within themselves and who went away? Many seem wide awake to the life without but asleep within; and though the chamber of the heart is continually visited by the hosts of heaven, because they do not know their heart, they are not there." What is he saying? He is saying it is very important to become aware of the inner dimension - he calls it our heart. soul comes into manifestation on this earth on the breath and leaves on the breath. They must have asked him how angels manifest to human beings - is it someone you see in front of you or is it you feel somebody in your heart, and he says no, you do not see somebody in front, you fell them within yourself, in the heart. He calls the breath the lift with which we come in and out of life, the lift that contains all the other links, all the different subtle bodies. For us on this part it is very important that we become aware of our subtle bodies, not just the physical, material body. The link, or the lift, is the breath. But for most of us our breath is not natural, it has become distorted, because our life, the way we live is not natural. Our bodies are not geared for this life. On an evolutionary scale the bodies will need a lot longer to adjust to this type of life we lead now. So as a result the bodies are out of sync, our breath are out of sync. We need to become very aware of the breath. That is why so many traditions just watch the breath. Becoming aware of our breath - it is not a good idea to do breathing practices that impose a certain rhythm of breath onto you. If you change something in your breath you have to change everything physical in your body. That is a very difficult thing to do. We on this path do not suggest practices that will elongate your breath our make your in-breath bigger or smaller etc., whatever people might advocate. Observe the natural breath you have developed, even if it is not what it should be. By observing it, slowly you will become aware of the more subtle dimensions to it. If somebody else's rhythm of breath does not agree with yours you will find that very disturbing when you become aware of it, it will influence your own rhythm if it is stronger than yours. Of course it goes vice-versa. Usually agitation influences us in a very negative way, and we need to get n touch with a much deeper source of peace to counteract that. If you think this is very rare, it is not. Every time you walk you come across agitation - in London anyway. You can be very aware of it when you go to work in the morning and come back in the evening. You really have to protect your breath from that agitation so you do not pick it up. Become aware of your own breathing rhythm and stick to it; do not try to change it. In the practice of Qasab - we will explain this practice later - you are counting, but you do not count against your breath. In one of Aziz's first retreats there was an alarm clock that was ticking. That tick imposed a rhythm to his counting that was not his. He became physically sick. In Islam there is a belief that God created three types of beings, humans - Adam - the angels, and there is a third one called the jinns. The jinns were made of fire. Adam was made of clay. What is the difference? Angels are not made out of substance, not even fire, not of any element, and they have no free will. No angel can decide what to do. They are given a task and they fulfil it. Jinns are made of fire and they have free will; so do humans, but we are made of clay. In the Koran there is a story that there was one jinn who became the chief of the jinn. Because of their free will they evolve, they develop. Angels do not evolve, they do not develop. They have no freedom, no choice. So this jinn was called Iblis. He was a male jinn, so we assume they have genders. Iblis was a very advanced jinn, almost an angel. At some point God decided to create humanity. He made Adam, the first human, out of clay, breathed life into him. What God then asked the angels and the jinns was to bow in front of Adam. All of them did except Iblis. Iblis said "I am a superior being. Lord, you made me using fire, and you made this using dust. I am a superior being. How can I bow to that?" He refused. God touched him and cast him out. Iblis was cast out from heaven until the judgement day. Iblis for the Muslims is the devil, the one who is against humanity, that spends all his time trying to trick us. Murshid mentions this, in fact Murshid says Iblis said 'Lord, Thou hast made me the chief of all angels' - it is not strictly true, either he had not talked about jinns to the people who were writing this down or maybe he just said angel because he did not want to go into jinns, but he was not an angel, he was a jinn. "It is by that story that we learn what Jesus Christ has said in the Bible 'Blessed are the meek, who will inherit the Kingdom of the earth.'" You have heard this, it is the third beatitude. We are going to investigate this a bit more. Most of the translations are wrong. Although they have gathered their own magnetism over the years they are still wrong. This is from the King James version which was translated form the Greek. But Jesus did not speak Greek, he spoke Aramaic. All the translations anybody has are from the Greek. But even from the Greek translation they got it wrong. The word meek - it seems like somebody who is spineless rather than humble. Why did they not say humble? Jesus did not say humble. The word used in Greek is praos (πράος). It is an interesting word. It does not translate to meek. Somebody meek does not get angry. The feeling is somebody who is always bowing down. Praos is somebody who is at peace both with his anger and with his peace. So praos is somebody who gets angry when he needs to get angry and does not get angry when he does not need to. It is somebody who is balanced in that aspect. The word meek does not give that impression. Why is that important? Because Jesus did not say "Be spineless and you will inherit the earth." In Aramaic, the words are Tubwayhun l'makikhe d'hinnon nertun arha. Saadi Neil Douglas- Klotz, has gone back and suggested translations for this. "Healthy are those who have softened what is rigid within; they shall receive physical vigor and strength from the universe." "Aligned with the One are the humble, those submitted to God's will; they shall be gifted with the productivity of the earth." "Healed are those who have wept inwardly with the pain of repressed desire; they shall be renewed in sympathy with nature." "Integrated, resisting corruption are those who have dissolved heavy morality within; they shall be open to receive the splendor of earth's fruits." This L'makikhe that has been translated to praos, and then from praos into meek, really means "... one who has softened that which is unnaturally hard within" What does this hardness mean? It means heaviness, and especially moral heaviness and the heaviness that comes of the pain of the repressed desires. This is a very interesting point. What Jesus was trying to say goes far beyond "The meek shall inherit the earth." Those of us who have softened, that have liquefied our inner rigidity - nothing makes us more rigid than religious piousness. Let us be aware of that. If you are rigid you cannot bow, not even to God. Become more liquid, liquefy your rigidity. The word nertun it is inheriting, receiving in the broad sense, strength, reciprocity. It is trying to say that softening the rigid places within leaves one more open to the real source of power. Praos is not a very common word in Greek. Aristotle actually said as a definition of the word "The happy medium between too much anger and apathy." They were using this word for the domesticated animal that can accept orders, can accept control, is trained. The idea was that we are training our animal nature to accept God's discipline, because self-discipline does not go far enough. Self-discipline can make you very different, in fact it almost always does. We are talking about accepting willingly to be of service as the domesticated animals do. That is what the Greeks were saying when they translated Jesus. All that became somehow slightly distorted in "The meek shall inherit the earth." Murshid is talking about the manifestation of the soul. He said that when God asked the soul to enter the clay form that he had created the soul became very frightened. It did not refuse, but it did not really want to. Why not? because the soul is freedom, that is the most basic principle characteristic of the soul, freedom. It knew that entering this clay form would severely limit its freedom. So then the story goes that God asked angels to play music. And the soul willingly and with excitement entered this state of manifestation. Why? because the soul realised that to fully experience the manifestation, creation, it needed senses. Only through becoming human, it could through the senses fell the ecstasy of the senses. Why would it even need to go that far? There is a tendency. Energy, electricity goes to points. If you have a rod with a point, most electricity will accumulate at the utmost point. There is a tendency for creation to go outward as far as it can. The farthest that manifestation can go is humanity. We are the end of the line, there is nothing further than us. That makes us as far away from God as possible, but it also makes us the arbitrators of the sense of freedom of choice. We have the utmost freedom of choice of any created being. We are as far as we can go with the energy of creation. The good thing is there is no way but going back, there is no further to go. There is an ecstasy in the senses which of course can be very limiting, because most of us get drunk on this and we stay drunk for the duration of our life on this earth. We stay drunk trying to enjoy or to assimilate the information that our senses constantly feed back into us. So the soul accepting the challenge of manifestation, of evolution, went into the body on the breath, took on the senses that the body availed and became drunk. Some of our souls have sobered up enough to realise that there is more than the intoxication of creation. Those of us, to whatever degree we have got a glimpse of it, are seeking for something more internal. But of course the senses and the clay created what we cal and know of as the ego. That is the biggest intoxication of them all, and the biggest illusion as well. We did a practice of repeating the Aramaic word makikhe, the word for humble, or meek, or praos. As we do this, we breath it in (we do not say it aloud) and arha breathing out. Arhah was the strength and reciprocity we get from the universe by liquefying our inner rigidness. A possible practice is to try to be as aware of your breath as possible. No matter what you do, not only when you are meditating, when you are walking, become aware of your breath and especially concentrate on the balance between your in-breath and your out-breath in different aspects of your activity. Sometimes you will find your in-breath is longer, or your out-breath is shorter. Just put your awareness on it. (Quotes from Hazrat Pir-o-Murshid Inayat Khan - Lecture "The Soul towards Manifestation" given at the Suresnes Summer School on 18th August 1923 from the Complete Works of Pir-o-Murshid Hazrat Inayat Khan - Original Texts: Lectures on Sufism, 1923 II: July-December and from Neil Douglas-Klotz - Prayers of the Cosmos) // |
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