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Books and Documents ( 17 Jan 2014, NewAgeIslam.Com)

The Sufi Message: Excerpts from Hazrat Inayat Khan’s Discourses on the Unity of Religious Ideals: 55 - On Mental Purification



By Hazrat Inayat Khan

In as much as it is necessary to cleanse and purify the body, so necessary, or perhaps even more necessary, is it that the mind be cleansed and purified. All impurity causes diseases as well as irregularity in the working of the physical system. The same applies to the mind. There are impurities belonging to the mind, which may cause different diseases, and by cleansing the mind one helps to create health both in body and mind. By health I mean the natural condition. And what is spirituality but to be natural?

Very few think like this. So many people think that to be spiritual means to be able to work wonders, to be able to see strange things, wonderful phenomena; and very few know how simple it is, that to be spiritual means to be natural.

Mental purification can be done in three different ways. The first way is the stilling of the mind, because it is very often the activity of the mind, which produces impurities. The stilling of the mind removes impurities from it; it is like tuning the mind to its natural pitch. The mind can be likened to a pool of water. When the water in the pool is undisturbed, the reflection is clear; and so it is with the mind. If the mind is disturbed, one does not receive intuition, inspiration, clearly in it. Once the mind is still it takes a clear reflection, as the pool of water does when the water in the pool is still.

This condition is brought about by the practice of physical repose. By sitting in a certain posture a certain effect is created. Mystics in their science know of different ways of sitting in silence, and each way has a certain significance. And it is not only an imaginary significance; it produces a definite result. I have had, both personally and through other persons, many experiences of how a certain way of sitting changes the attitude of mind. And the ancient people knew this, and they found different ways for different persons to sit. There was the warrior's way, the student's way, the way of the meditative person, the way of the businessman, of the laborer, of the lawyer, of the judge, of the inventor. Imagine, how wonderful that the mystic should have found this out and have had the experience of it for thousands of years  – the great effect that sitting in a certain posture has on a person and especially on his mind.

We experience it in our everyday life, but we do not think about it. We happen to sit in a certain way and we feel restless; and we happen to sit in another way and we feel peaceful. A certain position makes us feel inspired, and another way of sitting makes us feel unenergetic, without enthusiasm. By stilling the mind with the help of a certain posture, one is able to purify it.

The second way of purifying the mind is by way of breathing. It is very interesting for an Eastern person to see how sometimes in the West, in their inventions, people unconsciously apply the principles of the mystical realms. They have got a machine that sweeps carpets while sucking up the dust. This is the same system inside out. The proper way of breathing sucks up the dust from the mind and ejects it. The scientist goes so far as to say that a person exhales carbon dioxide; the bad gases are thrown out of the body by exhaling. The mystic goes further, saying it is not only from the body, but from the mind also. If one knew how to remove impurities, one could remove more than one would imagine. Impurities of mind can be thrown out by the right way of breathing. That is why mystics combine breathing with posture. Posture helps the stilling of mind, breathing helps the cleansing of mind. These two go together.

The third way of purifying the mind is by attitude; by the right attitude towards life. That is the moral way and the royal road to purification. A person may breathe and sit in silence in a thousand postures, but if he does not have the right attitude towards life, he will never develop. That is the principle thing. But the question is, what is the right attitude? The right attitude depends on how favorably one regards one's own shortcomings. Very often one is ready to defend oneself for one's faults and errors, and is willing to make one's wrong right. But one has not the attitude towards others. One takes them to task when it comes to judging them. It is so easy to disapprove of others! It's so easy to take a step further and to dislike others, and not at all difficult to take a step further still and to hate others. And when one is acting in this manner, one does not think one does any wrong. Although it is a condition which develops within, one only sees it without. All the badness, which accumulates within, one sees in another person. Therefore man is always in an illusion; he is always pleased with himself and always blaming others. And the extraordinary thing is, that it is the most blameworthy who blames most. But it is expressed better the other way around. Because one blames most, one becomes most blameworthy.

By a wrong attitude, therefore, a person accumulates in his mind undesirable impressions coming from people, since no one in this world is perfect. Everyone has a side, which can be criticized and wants repairing […] And when the mind has become a sponge full of undesirable impressions, then what is emitted from it is undesirable also. No one can speak ill of another without making it his own. Because the one speaking ill of others is ill himself.

Thus the purification of the mind, from a moral point of view, should be learned in one's everyday life. By trying to consider things sympathetically, favorably, by looking at others as one looks at oneself, by putting oneself in their position instead of accusing others on seeing their infirmities. Souls on earth are born imperfect and show imperfection, and from this they develop naturally, coming to perfection. If all were perfect, there would have been no purpose in their creation. And manifestation has taken place so that every being here may rise from imperfection towards perfection. That is the object and joy of life and for that this world was created. And if we expected every person to be perfect and conditions to be perfect, then there would be no joy in living and no purpose in coming here.

Purification of the mind therefore means to purify it from all undesirable impressions. Not only of the shortcomings of others, but one must arrive at the stage where one forgets one's own shortcomings. I have seen righteous people who have accused themselves of their errors until they became error themselves. Concentrating all the time on error means engraving the error upon the mind. The best principle is to forget others and to forget ourselves and to set our minds upon accumulating all that is good and beautiful.

When in this world of imperfection we seek for all that is good and beautiful, there are many chances of disappointment. But at the same time if we keep on looking for it, not looking at the dust but looking for the gold, we shall find it. And once we begin to find it we shall find more and more. There comes a time in the life of a man when he can see some good in the worst man in the world. And when he has reached that point, though the good were covered with a thousand covers, he would put his hand on what is good, because he looks for good and attracts what is good.

(Excerpted from Mental Purification and Healing, by Hazrat Inayat Khan [“The Sufi Message”, vol. 1V])

URL of Part 54:’s-discourses-on-the-unity-of-religious-ideals--on-the-law-of-renunciation---54/d/35240