By Hazrat Inayat Khan
Mind can be likened to water. Even to look at a stream of pure water running in all its purity is the greatest joy one can have, and drinking the pure water is so too. And so it is with the mind. Contact with the pure-minded is the greatest joy. Whether they speak with one or not; there emanates from them a purity, a natural purity, which is not man-made but belongs to the soul and gives one the greatest pleasure and joy. There are others who have learnt to speak and entertain, and their manner is polish, their wit exaggeration, and their speech is artificial. What does it all amount do? If there is no purity of mind, nothing else can give that exquisite joy for which every soul yearns.
There is a saying that a pure-minded person very often seems too good to live and appears to be devoid of common sense; that very often the pure-minded seem not to belong to this world. It is true; but it is not the fault of the pure-minded. It is the fault of the wicked world. The world has gone from bad to worse. Everyone who shows purity of mind begins by being an outcast and appears to be incapable of doing whatever he may attempt. But what does it matter? One can just as well be pure-minded and wise at the same time. The pure-minded can also work in worldly matters as thoroughly, as capably as a worldly man […] sometimes he who is busy developing mentally by mental purification may have to undergo small sacrifices, minor failures. But these are only a process towards something really substantial, really worthwhile. If he is not discouraged by a little failure, he will certainly come to a stage when success will be his. Purity of mind sets free springs of inspiration which otherwise are kept closed. And it is through inspiration that one enjoys and appreciates all that is beautiful, and creates all that is good for the joy and pleasure of others.
Once I visited the studio of a painter who had died. I sat there for fifteen minutes, and such depression came upon me that I asked the widow of the painter, 'what was the condition of your husband?' And she answered, 'A terrible condition. His spirit was torn to pieces.' I said, 'That is what his pictures show.'
The effect was such that whoever saw those pictures underwent the same influence. If we have purity of mind we create purity. In all we do, art, politics, business, music, industry, we pour out the purity of mind to such an extent even that those around us, strangers or friends, all have part in our joy. One says that diseases are infectious. But purity of mind is infectious too, and its effect creates purity in others. Some keep it for a long time, others keep it for a short time. It depends upon the mind.
The mind is a storehouse, a storehouse of all the knowledge that one has accumulated by studies, by experiences, by impressions, through any of the five senses. In other words, every sound, even once heard, is registered there. Every form that our eyes have seen, even a glimpse of it, is registered there. And when our heart is pure it projects the light of the soul just as the light is projected from a searchlight
It is most difficult to forget what one has once learned. Learning is one thing; and unlearning is another. The process of spiritual attainment is through unlearning. People consider their belief to be their religion. In reality belief is a steppingstone to religion. Besides, if I were to picture belief, it is just like a staircase that leads on to a higher realization. But instead of going up the staircase people stand on it. It is just like running water that does not flow anymore. People have made their belief rigid, and therefore instead of being benefited by their belief they are going backwards. If it were not so one would have thought that all the believers in God, in truth, and the hereafter would be better than the unbelievers. But what happens is that they are worse, because they have nailed their own feet to their belief.
Very often I am in a position where I can say very little, especially when a person comes to me with his preconceived ideas and wants to take my direction, my guidance on the spiritual path. Yet at the same time his first intention is to see if his thoughts fit in with mine and if my thoughts fit in with his thoughts. He cannot make himself empty for the direction given. He has not come to follow my thoughts, but wants to confirm to himself that his idea is right. Among a hundred persons who come for spiritual guidance, ninety come out of that tap. What does it show? That they do not want to give up their own idea, but they want to have it confirmed that the idea they have is right.
Spiritual attainment, from beginning to end, is unlearning what one has learnt. But how does one unlearn? What one has learnt is in oneself. One can do it by becoming wiser. The more wise one becomes, the more one is able to contradict one's own ideas. The less wisdom one has, the more one holds to one's own ideas. In the wisest person there is willingness to submit to others. And the most foolish person is always ready to stand firm to support his own ideas. The reason is that the wise person can easily give up his thought; the foolish holds on to it. That is why he does not become wise because he sticks to his own ideas. That is why he does not progress.
Mental purification therefore is the only method by which one can reach the spiritual goal. In order to accomplish this one has to look at another person's point of view. For in reality every point of view is one's own point of view. The vaster one becomes, the greater the realization that comes to one, the more one sees that every point of view is all right. If one is able to expand oneself to the consciousness of another person, one's consciousness becomes as large as two persons. And so it can be as large as a thousand persons when one accustoms oneself to try and see what others think.
The next step in mental purification is to be able to see the right of the wrong and the wrong of the right, and the evil of the good and the good of the evil. It is a difficult task, but once one has accomplished this, one rises above good and evil.
One must be able to see the pain in pleasure and the pleasure in pain; the gain in the loss and the loss in the gain. What generally happens is that one is blunted to one thing and that one's eyes are open to another thing; that one does not see the loss or that one does not see the gain. If one recognizes the right, one does not recognize the wrong.
Mental purification means that impressions such as good and bad, wrong and right, gain and loss, and pleasure and pain, these opposites which block the mind, must be cleared out by seeing the opposite of these things. Then one can see the enemy in the friend and the friend in the enemy. When one can recognize poison in nectar and nectar in poison, that is the time when death and life become one too. Opposites no more remain opposites before one. That is called mental purification. And those who come to this stage are the living sages.
The third field of mental purification is to identify oneself with what one is not. By this one purifies one's mind from impressions of one's own false identity.
I will give as an example the story of a sage in India. The story begins by saying that a young man in his youth asked his mother, who a peasant-woman was living in a village, 'What is the best occupation, mother?' And the mother said, 'I do not know son, except that those who searched after the highest in life went in search of God.' 'Then where must I go, mother?' he asked. She answered, 'I do not know whether it is practical or not, but they say in the solitude, in the forest.' So he went there for a long time and lived a life of patience and solitude. And once or twice in between he came to see his mother. Sometimes his patience was exhausted, his heart broken.
Sometimes he was disappointed in not finding God. And each time the mother sent him back with stronger advice. At the third visit he said 'Now I have been there a long time.' 'Yes,' said the mother, 'Now I think you are ready to go to a teacher.' So he went to see a teacher. And there were many pupils learning under that teacher. Every pupil had a little room to himself for meditation, and this pupil also was told to go into a certain room to meditate. The teacher asked, 'Is there anything you love in the world?' This young man having been away from home since childhood, having not seen anything of the world, could think of no one he knew, except of the little cow that was in his house. He said, 'I love the cow in our house.' The teacher said, 'Then think of the cow in your meditation.'
All the other pupils came and went, and sat in their room for fifteen minutes for a little meditation. Then they got tired and went away; but this young man remained sitting there from the time the teacher had told him. After some time the teacher asked, 'Where is he?' The other pupils answered, 'We don't know. He must be in his room.' They went to look for him; the door was closed and there was no answer. The teacher went himself and opened the door and there he saw the pupil sitting in meditation, fully absorbed in it. And when the teacher called him by name, he answered in the sound of a cow. The teacher said, 'Come out.' He answered, 'My horns are too large to pass through the door.' Then the teacher said to his pupils, 'Look, this is the living example of meditation. You are meditating on God and you do not know where God is, but he is meditating on the cow and he has become the cow; he has lost his identity. He has identified himself with the object on which he meditates.' All the difficulty in our life is that we cannot come out of a false conception.
I will give another example. Once I was trying to help a person who was ill, who had had rheumatism for twenty years. This woman was in bed. She could not move her joints. I came to her and told her, 'Now you will do this and I will come again in two weeks' time.' And when after two weeks I came, she had already begun to move her joints. And I said, 'In six weeks I will come back.' And in six weeks she got up from bed and had still greater hope of being cured. Nevertheless her patience was not so great as it ought to have been. One day she was lying in bed and thought, 'Can I ever be cured?' The moment she had that thought she went back to the same condition; because her soul had identified itself with a sick person. For her to see her own well being was impossible. She could not imagine that she would ever be quite well. She could not believe her eyes that her joints were moving. She could not believe it.
People can be well in their bodies but not in their minds. Very often they hold on to an illness which they could get rid of. And the same thing happens with misery. People who are conscious of misery attract miseries. They are their own misery. It is not that misfortune is interested in them, but that they are interested in misfortune. Misfortune does not choose people. People choose misfortune. They hold that thought and that thought becomes their own. When a person is convinced that he is going downward, he goes downward. His thought is helping him to sink.
Therefore the third aspect of mental purification is to be able to identify oneself with something else. The Sufis have their own way of teaching it. Very often one holds the idea of one's spiritual teacher; and with that idea one gains the knowledge and inspiration and power that the spiritual teacher has. It is just like a heritage.
The man who cannot concentrate so much as to forget himself, and go deep into the subject on which he concentrates, will not succeed in mastering concentration.
The fourth mental purification is to free oneself from a form and have the sense of the abstract. Everything suggests to the eye a form, everything; even so much that if the name of a person whom one has never seen is mentioned, one makes a form of him. Even such things as fairies and spirits and angels, as soon as they are mentioned, are always pictured in a certain form. This is a hindrance to attaining the presence of the formless; and therefore this mental purification is of very great importance. Its purpose is to be able to think of an idea without form. No doubt this is only attained by great concentration and meditation, but once it is attained it is most satisfactory.
And the fifth way is to be able to repose one's mind. In other words to relax the mind. Imagine, after having toiled for the whole day, how much the body stands in need of rest; how much more then must the mind stand in need of rest!
The mind works much faster than the body. Naturally the mind is much more tired than the body. And not every person knows how to rest his mind and therefore the mind never has a rest. And then what happens after a while is that the mind becomes feeble. It loses memory, the power of action. It loses reason. The worst effects are mostly brought about by not giving the mind proper repose. If such infirmities as doubt and fear happen to enter the mind, then a person becomes restless, he can never find rest. For at night the mind continues on the track of the same impressions. Simple as it seems to be, very few know the resting of the mind and how wonderful it is in itself. And what power, what inspiration, comes as a reaction from it, and what peace one experiences by it, and how it helps the body and mind! The spirit is renewed once the mind has had its rest.
The first step towards the resting of the mind is the relaxation of the body. If one is able to relax one's muscular and nervous system at will, then the mind is automatically refreshed. Besides that, one must be able to cast away anxiety, worries, doubts, and fears by the power of will, putting oneself in a restful state. This will be accomplished by the help of proper breathing.
Great magnetism is produced by having stilled and purified the mind. And the lack of it causes lack of magnetism. The presence of those whose mind is not purified and stilled becomes a source of unrest for others as well as for themselves. And they attract little because the power of attraction is lost. Everyone is tired by their presence, and their atmosphere causes uneasiness and discomfort. They are a burden to themselves and to others.
Once the mind is purified, the next step is the cultivation of the heart quality, which culminates in spiritual attainment.
(Excerpted from Mental Purification and Healing, by Hazrat Inayat Khan [“The Sufi Message”, vol. 1V])
URL of Part 55: http://www.newageislam.com/books-and-documents/the-sufi-message--excerpts-from-hazrat-inayat-khan’s-discourses-on-the-unity-of-religious-ideals--55---on-mental-purification/d/35334