THE EXPERIENCE OF THE SOUL THROUGH THE BODY
The soul experiences life through both mind and body.
Without the mediation of the mind, the body would be incapable
of acting as a proper vehicle for the soul. To put it plainly,
the mind is the vehicle of the soul and the body is the
vehicle of the mind. Many believe that the brain thinks
and the heart feels. But in reality, the brain enables the
mind to think concretely, and the physical heart enables
the heart, the factor of feeling, to feel clearly.
The soul stands aloof as a mirror in which every activity
of the mind and body is reflected. The soul accomplishes
its purpose through these vehicles, the purpose that it
has set before itself from the beginning of its manifestation.
As great as is the purpose, so great is the strength that
the soul applies to its fulfillment. And as fine as is the
purpose, so fine does the intelligence become for its accomplishment.
This is very well said by Sadi, 'Every soul is born for
a certain purpose, and the light of that purpose has been
kindled in this soul.'
THE EXPERIENCE OF THE SOUL THROUGH OTHER BEINGS
In this subject the first thing that we must understand
is that the soul is an undivided portion of the all-pervading
consciousness. It is undivided because it is the absolute
Being. It is completely filled with the whole Existence.
The portion of it that is reflected by a certain form or
name, becomes comparatively more conscious of the object
reflected in it than of all other objects. Our mind and
body, being reflected upon a portion of the all-pervading
consciousness, make that part of consciousness an individual
soul, which in reality is a universal spirit. This individual
soul experiences the external world through the medium of
the bodies reflected in it, namely our mind and body.
If we think of another thing or being, forgetting our
self, that thing or being becomes reflected in our soul.
We ourselves become that being or thing which is reflected
at that moment in our soul, and we know all about the thing
or being reflected in our soul; more than we know about
our self, which is in reality not our self.
It is this mystery that accounts for telepathy, thought
reading, spirit obsession, and spirit communication. By
focusing our soul with responsive mind on the mind of another,
we read his thought. By focusing our soul with expressive
mind we send a telepathic message. When a spirit focuses
his soul with expressive mind upon the mind of another,
it obsesses another. When we focus our soul with expressive
mind, we communicate with and help the spirit on the other
side. When we focus our soul with responsive mind to a spirit,
we get spirit messages.
We can learn from our murshid, be inspired by a prophet,
or become illuminated by the light of God without study,
practice, or any effort on our part, if we only know how
to focus our soul rightly in any direction desired.
THE EXPERIENCE OF THE SOUL THROUGH OTHER THINGS
So long as the soul has not awakened to its majesty,
it is full of poverty, which is caused by its limitations.
The things upon which man depends in life, and the things
that man admires and wishes to possess, seem so far from
his reach. This is not because his soul has short arms,
which cannot reach, but because his soul is captive in the
physical body and only knows how to work with the material
arms, which cannot reach further than one yard's length.
The other reason for the soul's disappointment through
life is that it disconnects itself from the things and beings
around it, concentrating upon the limited vehicles, the
mind and body, which are focused on it, and through which
it experiences life. It calls these 'my individual self,'
thus limiting its far-reaching power and intelligence.
When the soul awakens, then no being, no thing is far
from its reach, and as it becomes more capable of seeing
through man, so it becomes capable of seeing through things
also. In this way the soul sees through all things and knows
their use, their purpose in life, and uses them for their
best purpose in life.
The soul not only knows things and the secret of their
nature, but it can attract things, it can construct and
it can destroy things. Its power is much greater than words
can ever explain.
Those who cannot see, but believe by the external evidences,
to them the soul is as if dead, and they are as limited
as their limited body. Those who realize God, the all-knowing
and almighty, and realize His intelligence and power in
their soul, they, according to their evolution and power
in life, inherit the power and intelligence of the heavenly
Father. Rumi says, 'Earth, water, fire, and air seem dead
things to men, but to the seer they seem living beings,
waiting every moment to carry out the command of their Lord,
the God of the universe.' (Mathnawi I, 838)
THE EXPERIENCE OF THE SOUL THROUGH THE MIND
The mind has five faculties: the faculty of feeling (heart),
the faculty of thinking (mind), the faculty of reasoning
(consciousness), the faculty of remembering (memory), the
faculty of identifying (ego).
The soul is like a light in this five-cornered room,
for the soul perceives feeling, thought, memory, reason,
and identity, and identifies itself with them. In reality,
it is aloof from them. Change of feeling or thought does
not change the soul. But as the soul cannot see itself,
it thinks by the help of the ego: I am sad, or I am glad,
or I remember, or I have forgotten. The soul does none of
these things. They are all the workings of the mind. But
as the soul does not see itself, it identifies itself with
what is seen at the time.
It is a fact that the light of the soul keeps the mind
in working order. When its light is covered, all confusion
in life comes. And all intuitions and inspirations come
as the soul discloses its light. When the mind is not in
order, the soul cannot perceive things rightly. The mind
is like a telescope before the soul. Therefore, both things
are necessary: the mind in order, and the soul in perfect
focus on the mind.
THE EXPERIENCE OF THE SOUL THROUGH OTHER BEINGS
The mind is like a mirror, and every thought coming into
the mind is reflected in this mirror. If a mirror with a
reflection in it is focused on another mirror, the same
reflection will be found in that mirror.
So it is with the mind. For the mystic who has developed
enough to do it rightly, it is a simple task to take the
reflection of the mind of another, or to throw the reflection
of his own mind on the mind of another. The former is called
thought reading, the latter is called mental suggestion.
And by developing this power a person can communicate not
only with the living, but also with spirits. The question
is who should do so and who should not do so. If it is not
advisable for a little child to go in a crowd, that does
not mean that the same should be applied to a grown-up person.
Therefore, the unselfish and wise may learn this in order
to make the best use of this attainment.
THE EXPERIENCE OF THE SOUL THROUGH THE HEART
The heart is as a globe covering the light of the soul,
and its different emotions are different colors of this
globe. Every emotion is produced by a certain element. While
experiencing life through the heart, the soul at that moment
thinks: I am sad, or glad, or afraid, or humorous. In fact
it is its momentary experience. When the influence of a
particular element is changed, the emotion has expired and
the soul is as pure as it was before. Nothing touches it.
It is pure by nature and it always remains pure. If ten
people in turn look in a mirror, the mirror shows everyone
his face reflected in it and it is clear enough to take
every other reflection. In the end the mirror is as clear
as before. No face that has ever been reflected in it has
left an impression on it.
There are nine different emotions, which the soul experiences
through the heart, and these are influenced by corresponding
ether and air
fire and air
ether, fire, and earth
fire and air
THE EXPERIENCE OF THE SOUL THROUGH THE HEART OF ANOTHER
The soul sometimes experiences life through the heart
of another. In the case of a living person, it is only done
when he is master of harmony and concentration. But a spirit
that has left its body on earth and passed away to the other
side becomes master, for it has one vehicle less of the
many vehicles that keep the spirit captive.
The secret of experiencing through another person's heart
is to focus one's own heart on the heart of the other. This
is easily done by love, and sometimes by concentration,
but concentration and love combined give mastery over it.
The heart is pictured by the mystics as a mirror, and as
the reflections of one mirror can be reflected in another
mirror, so it is with hearts. The heart, which perceives
reflection from the other heart, should be without any reflections
in it, by which is meant, it should be pure from any other
thought or feeling at the time. But the heart, which throws
the reflection, has a much more difficult part to play.
It has to force its own reflection through a heart, which
may perhaps be full of reflections.
Therefore, reading the thoughts of another, or knowing
the feeling of another, is not so difficult as sending a
thought to another or expressing one's feeling to another.
It requires strength of will, good concentration, and the
right way of directing the reflection, with fineness or
purity of thought and feeling.
THE EXPERIENCE OF THE SOUL THROUGH THE SPIRIT
The soul has two different sides and two different experiences.
One side is the experience with the mind and body, the other
side is the experience of the spirit. The former is called
the outer experience, the latter the inner experience. The
nature of the soul is like glass, transparent; and when
one side of the glass is covered it becomes a mirror. So
the soul becomes a mirror in which the outer experiences
are reflected when the other side is covered.
That is why, however greatly blessed a person may be
with outer knowledge, he is not necessarily gifted with
inner knowledge. In order to attain to inner knowledge,
the Sufi covers the other side of the soul, so that its
mirror part may face the spirit instead of the outer world.
As soon as he is able to accomplish this he receives inspirations
There are people who are by nature intuitive. They are
sometimes called psychic or clairvoyant. It is accounted
for by the other side of their soul naturally facing the
spirit within. One may call them extraordinary or exceptional,
but not mystical. For the mystic does not desire that position.
By concentration and meditation he gains such a mastery
that he can cover the soul from without to take the reflection
within, and he can cover the soul from within when he requires
the reflection from the outer world to its full extent.
Balance is desirable, and mastery is the goal to be attained.
THE EXPERIENCE OF THE SOUL THROUGH THE SPIRIT OF ANOTHER
The soul experiences life through one's own spirit and
also through the spirit of another, sometimes consciously,
but mostly unconsciously.
It is not only in obsession that the soul experiences
through the spirit of another. On the contrary, it is the
spirit of another that experiences through one's own spirit
in obsession. Thought reading, knowing the feeling of another,
receiving sympathetic impressions upon oneself, all these
things are the experiences of our soul through the spirit
Then there are dreams of strange character, thoughts
that do not belong to us, and different feelings that come
for no reason. These are nothing but the experiences of
our soul through the spirit of another. It is difficult
to achieve such an experience consciously, though one often
has it unconsciously. The man who can experience consciously
through another person's spirit has solved one of life's
great problems, for to do this he must have been able to
efface his limited individuality from his soul. He is already
on the journey to perfection, for in time his soul becomes
the soul of all.
THE EXPERIENCE OF THE SOUL THROUGH THE ABSTRACT
All things that manifest before the mind, such as thoughts
and feelings, are in time born on the surface in the world
of action, where they are called deeds. And those who cannot
see them are sometimes quite unaware of the totally different
form they take in their outward manifestation.
Sometimes they come before a person's eyes, and sometimes
they manifest far from his notice. Those who dive deep within
themselves can, when they touch the plane of the abstract,
perceive things that are preparing to manifest through the
mind on to the surface. But the primitive state of these
things is so indistinct even to the seer, that unless he
knows the language of that sphere, he cannot understand
what his experiences convey, though they are undoubtedly
true in their effect. It is just as difficult as to read
a line of fate.
In Sufi terms such experiences are called Anvar
and Anzar. In them lies the secret of prophecy.
The first experience is perceived by the ears of the soul,
so to speak, for the first experience is audible, while
the second experience is visible. And yet it is not audible
to the ears nor is it visible to the eyes. The audible experience
is called clairaudience, and the visible, clairvoyance,
although these words are misused by those who falsely claim