1. 'Die Before Death'
There is a symbolical picture known in the philosophical
world of China that represents a sage with one shoe in his
hand and one on his foot. It signifies the hereafter, that
the change that death brings is to a wise man only the taking
off of one shoe. The body of the philosopher in the picture
represents his soul, or his person. The one shoe still on
his foot represents his mind, which exists after death.
And the withdrawal of the soul from the body is like taking
one foot out of the shoe. For the mystic, therefore, the
physical body is something he can easily dispense with,
and to arrive at this realization is the object of wisdom.
When by philosophical understanding of life, he begins to
realize his soul, then he begins to stand, so to speak,
on his own feet. He is then himself and the body is to him
only a cover.
The teaching of the Prophet is to die before death, which
means to realize in one's lifetime what death means. This
realization takes away all the fear there is. By the symbol
of the shoe is shown also the nothingness of the material
existence, or the smallness of the physical being, in comparison
with the soul, or the spirit. Hafiz says, in Persian verse,
'Those who realize Thee are kings in life,' which means
that the true kingdom of life is the realization of the
soul. The idea that one must wait until one's turn will
come after many incarnations keeps one far away from the
desired goal. The man who is impatient to arrive at spiritual
realization is to be envied. As Omar Khayyam says, 'Tomorrow?
Why, tomorrow I may be myself with yesterday's seven thousand
years.' He means by this, 'Don't bother about the past,
don't trouble about the future, but accomplish all you can
just now.' Life has taken time enough to develop gradually
from mineral to vegetable, from vegetable to animal, and
from animal to man, and after becoming man, delay is not
necessary. It is true that the whole lifetime is not sufficient
for one to become what one wishes to be. Still nothing is
impossible, since the soul of man is from the spirit of
God; and if God can do all things why cannot man do something?
There is a Chinese symbol of philosophers carrying on
their shoulders peaches, which means that the object of
life is to be fruitful. However good or spiritual a person
may be, yet, if his life is not fruit giving, he has not
fulfilled the purpose of life. A person whose life becomes
fruitful does not only bear fruit to others, but every aspect
of life bears fruit to him as well. For him life becomes
a fruit. If life were only for what people call goodness,
life would be very uninteresting. For goodness is dependent
for its beauty on badness. As a form cannot exist without
a shadow, so goodness cannot be without badness. If life
were for spirituality alone, the soul had better not have
been born on earth, for the soul in its nature is spiritual.
The whole creation is purposed for something greater than
goodness or even spirituality, and that is fruitfulness.
Goodness and spirituality are the means, not the goal. If
there is any goal, it is fruitfulness. Therefore, it is
the object of life, which the symbol of peaches represents.
Fruitfulness has three aspects. The first aspect is when
man benefits from his own life. The next aspect is when
man benefits from the life outside himself. And the third
aspect is when man is a benefit to himself and to the life
outside, and the life outside is a benefit to him. That
is the moment of the fruitfulness of life. It takes all
the patience one has to arrive at this realization, but
it is for this realization that God created the world, that
man may enjoy fruitfulness therein. It is the absence of
faith and lack of patience which deprive man of this bliss.
If not, every soul is purposed for this. For instance, when
a musician begins to enjoy his own music, that is the first
stage. When he enjoys the music of others, that is the second
stage of realization. But when a man enjoys his own music
and makes others happy too, then his life has become fruitful.
There is a great treasure of blessing within oneself and
there is a vast treasure of blessing outside oneself, and
when one has become able to find the treasure one has within
oneself, and when there is an exchange between his own treasure,
and the treasure outside, then his life has borne the fruit
for which his soul was born. There comes a time in the life
of the fruitful souls when every moment of their life bears
a new fruit, just like a plant which bears fruit at all
times of the year.
3. The Symbol of the Dream
The best-known symbolical figure of China is the dragon.
The dragon represents life and death both. Life in the sense
of eternal life, death in the sense of a change from mortality
to eternity. Very often a Chinese dragon has an appearance
of a tiger, of a seal, its body that of a snake, together
with wings of the birds and the paws of the carnivorous
animals, also some appearance of man – which means that
life is one but it is manifest in many forms, that life
lives on life and so hungers for life. The dragon suggests
mortality standing by one's side, awaiting its hour every
moment of our life, and yet man is unaware of it, building
castles in the air, depending upon the life of this mortal
world. The dragon also suggests that there is an obstacle
on the way to eternity and that obstacle is death, and that
can be avoided by conquering the dragon. The dragon is also
a picture of man's selfish ego, which is not only the enemy
of others, but which makes man his own enemy. The dragon
signifies the lower nature, and the conquering of the lower
nature is the killing of the dragon, of which St. George
also is the symbol. The dragon is a sign of material power,
which has its transitory reign over things and beings. And
often power can govern or cause difficulty even to spiritual
beings, for the reason that even spiritual beings have matter
which makes their being and which is dependent for its life
and comfort on things of this earth. But all stories of
dragons prove the dragon to be a failure in the end and
the spirit alone conqueror of it. In Chinese art this symbol
is kept to the fore, for this one symbol suggests and touches
In the old scriptures such as the Vedanta and the Old
Testament, spirit is symbolized as water. One wonders why
something which is near to the earth, as water is, should
be considered symbolically as spirit. The nature of water
is to give life to the earth, and so the nature of spirit
is to give life to the body. Without water the earth is
dead, so is the body without soul. Water and earth both
mix together, so the spirit mixes with matter and revivifies
it, and yet spirit stands above matter, as water in time
lets the earth sink to the bottom and stands itself above
the earth. But one may ask, 'Is the spirit hidden under
matter as the soul in the body?' I will answer, 'So the
water stays beneath the earth.' There is no place where
water does not exist, there are places where earth is not
to be found. So there is nowhere in space where spirit is
absent; only the absence of matter is possible.
The symbolic way of expressing high ideas does not come
from the brain, it is an outcome of intuition. The beginning
intuition is to understand the symbolical meaning of different
things, and the next step is to express things symbolically.
It is a divine art in itself, and the best proof of it is
to be found in the symbol of water, which is so fitting
to express the meaning of spirit.
Wine is considered sacred, not only in the Christian
faith, but also in many other religions. In the ancient
religion of the Zoroastrians, Jam-i Jamshed, the
bowl of wine 'from which Jamshed drank deep,' is a historical
event. Among Hindus, Shiva considered wine sacred. And in
Islam, though wine is prohibited when on earth, yet in heaven
it is allowed. Hauz-ul Kausar, the sacred fountain
of heaven, about which there is so much spoken in Islam,
is a fountain of wine. Although the bowl that was given
to the Prophet in the Miraj, the authorities of Islam say,
was filled with milk, yet I doubt it. I should not be surprised
if it were not the invention of the authorities, to keep
the faithful followers away from wine. For it is natural
that the followers should like to begin drinking the wine
on earth, which the Prophet drank in heaven.
Wine is symbolical of the soul's evolution. Wine comes
from the annihilation of grapes, immortality comes from
the annihilation of self. The bowl of poison, which is known
in many mystical cults, suggests also the idea of wine,
but not a sweet wine, a bitter wine. When the self turns
into something different from what it was before, it is
like the soul being born again. This is seen in the grape
turning into wine. The grape, by turning into wine, lives;
as a grape it would have vanished in time. Only by turning
into wine, the grape loses its individuality and yet has
not lost its life. The self-same grape lives as wine, and
the longer it lives the better the wine becomes. For a Sufi,
therefore, the true sacrament is the turning of one's own
grape-like personality, which has a limited time to live,
into wine that nothing of one's self may be lost but, on
the contrary, amplified, even perfected. This is the essence
of all philosophy and the secret of mysticism.
6. The Curl of the Beloved
In the Sufi literature, which is known to the world as
the Persian literature, there is much talk about the curls
of the Beloved, and many have often wondered what it means.
The curl is a symbol of something, which is curved and round.
The curve denotes the twist in the thought of wisdom. Very
often a straight word of truth hits upon the head harder
than a hammer. That shows that truth alone is not sufficient,
the truth must be made into wisdom. And what is wisdom?
Wisdom is the twisted truth. As raw food cannot be digested,
and therefore it is cooked, although raw food is more natural
than cooked food, so the straight truth is more natural,
but is not digestible, it needs to be made into wisdom.
And why is it called the Beloved's curl? Because truth
is of God, the Divine Beloved, and truth is God, and that
twist given to His Own Being, which is truth, amplifies
the divine beauty, as the curl is considered to be the sign
of beauty. Then what is not straight is a puzzle. So wisdom
is a puzzle to the ordinary mind. Besides, the curl hangs
low down; so the heavenly beauty which is wisdom is manifest
on earth. In other words, if someone wishes to see the beauty
of the heavenly Beloved he may see it is in wisdom. Wisdom
is traced not only in the human being, but even in the beasts
and birds, in their affection, in their instinct. Very often
it is most difficult for man to imitate fully the work which
birds do in weaving their nests. Even the insects do wonderful
work in preparing a little abode for themselves which is
beyond man's art and skill. Besides this, if one studies
nature, after keen observation and some contemplation upon
it one will find that there is perfect wisdom behind it.
Once man has thought on the subject, he can never, however
materialistic he may be, deny the existence of God. Man's
individuality is proved by his wisdom and distinguished
by comparison. The wisdom of God, being perfect, is unintelligible
to man. The glass of water cannot imagine how much water
there is in the sea. If man would realize his limitation
he would never dare question the existence of God.
The symbol of the curl also signifies something which
is there, attractive, and yet a puzzle, a riddle. One loves
it, admires it, and yet one cannot fathom its length and
breadth. It is that which is wisdom. Its surface is human,
but its depth is divine. It could be hell or heaven, and
the knowledge of it can enable man always to keep in touch
with his heaven, instead of waiting for it till the hereafter.
7. The Glance
The Persian poets, in the Sufi literature, very often
speak of the glance. And their symbolical expression for
the glance is, very often, a sword, and it is called a sword
for various reasons. In the first place, the glance has
a projecting effect. An intelligent glance has a crossways
movement, like that of a sword. But besides this, from a
psychological point of view a keen glance sees through an
object, as though a thing had been cut open by the sword
and manifested to view. The glance is a power, very little
is known about it. The power of the glance can hold lions
at bay. Therefore, also it is symbolized as a sword. The
glance of a brave person is very often more powerful than
a sword, for the will power works through the glance.
Besides its precious work, which makes the eye superior
to every other organ of the body, it is the expression of
the beauty of body, mind and soul. Sufis, therefore, symbolize
the eye by a cup of wine. Through the eyes, the secret hidden
in man's heart is reflected into the heart of another. However
much a person may try to conceal his secret, yet the reader
can read it in his eyes, and can read there his pleasure,
his displeasure, his joy, and his sorrow. A seer can see
still farther. The seer can see the actual condition of
man's soul through his eyes, his grade of evolution, his
attitude in life, his outlook on life, and his condition,
both hidden and manifest. Besides, to the passive soul of
a disciple, knowledge, ecstasy, spiritual joy, and divine
peace, all are given through the glance. One sees in everyday
life that a person who is laughing in his mind with his
lips closed can express his laughter through his glance,
and the one who receives the glance at once catches the
infectious mirth. Often the same happens through looking
in the eyes of the sorrowful, in a moment one becomes filled
with depression. And those whose secret is God, whose contemplation
is the perfection of beauty, whose joy is endless in the
realization of everlasting life, and from whose heart the
spring of love is ever flowing, it is most appropriate that
their glance should be called, symbolically, the Bowl of
Saqi, the Bowl of the Wine-Giver.
8. The Myth of Balder
The Scandinavian myth tells that Balder, the god of youth,
beauty, kindness and gentleness, was pursued by enemies
who wanted to kill him. For his protection a spell had been
cast upon all the trees of the forest and every plant that
has a root in the ground and grows upward to heaven, that
no weapon wrought from any of them should have power to
harm him. But in this charm, the mistletoe had been forgotten,
which has no root in the ground, and from its wood an arrow
was made, with which Balder was hit and wounded to death.
Its interpretation is an answer to the question, which
often arises, in an intelligent mind, 'Why were godlike
people treated cruelly, continually, through all periods
of the world's history? And how could any person in the
world think of causing harm to those who attracted the sympathy
of almost every soul they met on earth?' Their adherents
spread their teachings and the beauty of their life and
character among all, wise and foolish, kind and cruel. They
all became more or less impressed by what they learned of
the godly souls, even those whose soul had not yet risen
to human evolution, who only live like trees and plants,
living and yet dreaming, unaware of life, except their own
activity. But the one who could not be impressed by this
spell, whom, even had the spell been cast upon him, it could
not have reached; and had it reached, only with great difficulty,
is the godless, who is like the mistletoe, living without
any root. The mourning for this is continued, in the memory
of the death of that god. In reality it is celebrating the
birth of what was born from him, it was divine knowledge.
9. The Tree of Wishes
There is an old Hindu belief, found in the ancient myths
of India, that there is a tree, which they call Kamana
Kalpa-Vriksha. It is a tree that bears all the fruits
that one can imagine, and if a person is under that tree
he has but to wish for what he would like, and in the same
moment all fruits, all flowers, everything he can imagine,
he will find brought forth by the tree as its fruits. He
has but to wish and it will fall into his hands. If it is
within one's reach one has to raise one's hand to pluck
the flower or fruit of that tree. If it is beyond one's
reach one has only to wish and the branch will reach one's
hand, that one may pick it without any effort.
And there is a story about that tree that a wanderer,
while journeying in deserts, by chance happened to sleep
under that tree. And when, after a good sleep, he opened
his eyes and looked up at that tree, he thought, 'I suppose
it must be a pear tree.' No sooner had he thought that,
than two ripe pears dropped near him. While lying there
he picked them up. 'Oh,' he said, 'what a wonderful tree!
If it were a grape tree, what a splendid thing it would
be!' As soon as he said it, the tree seemed full of grapes,
and before he raised his hands, the branches bent low and,
without any effort, he was able to pick the grapes. But
when he thought, 'What a wonderful tree!,' he wondered if
the tree would yield some roses. And no sooner had he given
a thought to it than the whole tree seemed to blossom into
roses. This man became so surprised, so amazed and perplexed
at this magical tree that he wondered if it was true or
if it was only a dream. As soon as he thought of a dream
and he looked up at the tree, the tree vanished in a moment.
There cannot be a better example to demonstrate the idea
behind the symbolical tree than this story. For this tree
is this whole universe, the miniature of which is one's
own self, and there is nothing that you ask that this universe
will not answer. For it is the nature of this universe to
answer your soul's call. Only, if you ask for the pears,
there are pears, if one asked for a cactus, there is a cactus,
if you ask for the rose, there will be the rose and its
thorns together. And it is the lack of knowledge of this
great secret, hidden in the heart of the universe, which
is the only tragedy of life. When a person seeks for something
in the universe and he cannot find it, it is not true that
it is not there. The fact is that he does not see it. Besides,
he sees something within his reach, he sees something, which
he desires, and yet he thinks whether it is possible for
him to get it or whether it is beyond the reach of his effort
and power. And at the same time, the end of the story solves
the whole question of life, and that is, it is all there
and nothing is there. If we think it is everything, it is
everything. But, if we realize that it is nothing, it is
nothing. It is something of which you may say that it is
and it is not. However, beyond all things of this universe,
above all things that this life can offer, there is only
one thing and that is God. And what is God? God is truth.
10. The Hindu Symbolical Form of Worship
Puja is the name of the Hindu form of worship, which
is from the beginning to the end a symbolical expression
of what the seeker has to perform in the path of spiritual
attainment. After bathing in the running stream of water,
which the Hindu calls the Ganges (whatever be the name of
the river he, at that time, believes it is the Ganges, the
sacred river), he proceeds with flowers to the shrine of
the deity. He puts on to the deity the flowers, and repeats
the mantrams, and stands greeting the deity with
folded hands, and prostrates himself before the deity. Then
he rings the bell and repeats the sacred word. Then he takes
rice in his hands and puts it at the feet of the deity.
Then the red powder, Kumkum, he touches with the
tip of his finger and makes a mark with it on the shrine
of the deity and then on his own forehead. Then he touches
the ointment with the tip of his finger and, after touching
the deity, he touches his forehead with the ointment. He
then prostrates himself and makes three circles around the
shrine. Then he rings the bell, and thus the service is
finished. Afterwards he goes and stands before the sun and
does his breathing exercises while adhering to the sun,
and that completes the next stage of his worship.
However primitive this form of worship, at the back of
it there seems to be great meaning. The meaning of the bath
in the Ganges is to become purified before one makes any
effort of journeying on the spiritual path. The purification
of the body and of the mind both are necessary before one
takes the first step toward the God-ideal. One must not
approach the deity before such purification, for then alone,
when once a person is pure, he will find it easy to attain
the desired presence. The meaning of the flowers, which
he takes, is that God is pleased with the offerings, which
are delicate, beautiful and fragrant. Delicate means tenderness
of heart, beautiful in color is fineness of character, fragrance
is the virtue of the soul. This is the offering with which
God is pleased. He stands with the thought that his self
is devoted in perfect discipline to the supreme will of
God. His hands folded express no action on the part of himself,
but complete surrender. The meaning of prostration is self-denial
in the right sense of the word, which means: 'I am not,
Thou art;' whispering the words and ringing the bell is
that the same word is rung in the bell of one's heart. His
touching the red powder means touching the eternal life
and when he touches the deity with that powder it means
that from this source he is to gain eternal life. When he
touches his forehead with it, it means that he has gained
it for himself. And the ointment means wisdom, and the touching
of the God with it and then to his forehead means true wisdom
can be obtained from God alone, and touching his own head
with it means that he has gained it. Then making three circles
around the shrine is the sign that life is a journey and
that every journey is made to attain this goal which is
God, that 'Every step I take in my life,' the Brahmin thinks,
'will be in His service when he stands before the sun, by
that he means that God is to be sought in the light. And
by breathing exercises he welds that link of inner communication
between God and himself.
Questions and Answers
Q: Do the Vaishnavas and Shiva followers and the worshipper
of all the different deities worship in the same way?
A: It is almost the same. There may little differences;
not much. Just some of the differences which will perhaps
distinguish one from the other. But at the same time mostly
this is the form.
Q: Have they all the same sacred words and breathing
A: No, perhaps the words of the Vaishnava (followers
of Vishnu) differ from the words that the followers of Shiva
use. Of course, the meaning is the same. And breathing exercises
do not differ much. For the reason that the yoga is one
yoga for all the Hindus. There are four different yogas,
but one system.
Q: Who gives them the words and the breathing exercises?
Are the priests Murshids?
A: First of all, a Brahman is a priest by birth. A Brahman
is a born priest. Therefore, the first lesson he receives
is in his own family, of the sacred word. But when he takes
an esoteric path, at that time he needs the guidance of
a Murshid. What the Brahman calls a Guru. And it may be
the same word perhaps which he learned from his parents.
Still, when that word is given by the Guru, that has a different
value again. Perhaps he has repeated that word in his life,
but when it is given by the Guru the value of the word is
Q: And for the non-Brahman?
A: The manner of their worship is the same. But the worship
of the other persons is done by the mediumship of a Brahman,
because only a Brahman was entitled to perform the service.
Brahmans were the community of priests. And for Kshatriyas,
and Vaishyas, and Shudras, which are three different castes
of the Hindus, the Brahmans had to perform services. The
others had no power to perform the service anywhere.
Hindus are all those who live in India. They have to
take Brahman as a medium. Through Brahman they are entitled
to have a service. Brahman is the one who will perform the
service. And they will have to stand there and partake in
Q: Do they know the meaning of all the different actions
A: Not everybody. An advanced Brahman knows it.
Q: Has it not changed the customs of the other classes?
A: Yes, they do prostrate. But going near the deity,
and putting the red powder and the ointment, that they do
not do. Sometimes they bring, for the Brahman, the red powder
and the oil, and leave it there. But that is Brahman's work
They have many different marks of the caste. But the
caste-mark denotes the third eye, the inner sense.
Q: The Catholic Church.....?
A: One thing is very admirable in the Hindu religion.
It is so very vast in its ways of worship, and in its doctrines
and ideal and forms and philosophy, that it gives a scope
for a person of every grade of evolution. He has an answer
in the religion of the Hindus, whatever grade of evolution
he has reached. For every person Hinduism will give an answer,
because it is very vast. If a person will try in the philosophical
field, he will find an answer. In worship, in symbology.
Therefore, it is something, which answers the demand of
every individual's life. If one takes the whole religion
of the Hindus, from the beginning to the end, so vast and
deep, and yet so simple that it answers the need of every
person. Hinduism is not one religion. Hinduism is many religions
Q: Is that the reason that the Jains and Sikhs have so
A: The religion of the Jains is Buddhistic, and of the
Sikhs is a modern form of Hinduism.
Q: Does the ancient.......?
A: There is no direction of life that is not expressed.
A: It is the spiritual effect of the word. At the same
time, when the Guru gives it, at that time the Guru has
charged this word with his own spiritual power. That is
the same thing in Sufism.
Q: What is the meaning in the worship of the Brahmans
of putting rice on the feet of the deity?
A: That all the love and light that they will gain from
the deity, they will spread in the world, as the seeds thrown
in the furrow.
The name of red powder symbolizes eternal life.