Teachers, Successors

From various correspondence:

You opened your eyes and let me look into your mind and beyond to your heart and soul.  A “thank you” is too feeble to express my feeling.  Didn’t you give me glimpse of The ONLY BEING?

And “manners” – are signs of the heart.

Please forgive me when, like that sufi in one of Idries Shah’s stories, I tell some people what they want to hear, because, as this sufi explained, “I am not his teacher, so I just support his belief in his own way, which is all he can take.”

In the West, discipleship are not and cannot be exactly as in the East.  Pir-O-Murshid learned this gradually, painfully, but at last perfectly.   There will always be different degrees of discipleship, not merely “mureeds and true mureeds” but a million finely distinguishable degrees.

No “successor” is a copy of the predecessor.

You have no slightest obligation to admire or approve what one pir thinks or does, not, for that matter do you need to criticise him, but, like me, you see the flame from within your own heart and so you can storm ahead and work and suffer all kinds of people, the devoted pir–worshippers , the equally devoted God–worshippers who see no “pir”.

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To SAM: Mystics

2 Feb 67

My dear Sufi Ahmed Murad Chisty,

You have a prominent place in a book that will catapult this civilisation, you are compared with Dag Hammarskjold, a mystic who kept so secret about his mysticism out of a modesty that was pride-colored while you make mysticism a common heritage by crying from the housetops, out of a selflessness that needs neither pride nor humility. And when that book appears you will become desperate because you will be flooded with pupils, newsmen, requests, some proper, some dumb, but that’s the way the ball bounces.

Nothing is mentioned about your nagging jeremiads when the talk is about you, but in another chapter the wailing, the infirmities of so many mystics is mentioned and put in its place and the extremely few who have freed themselves of this hampering widdledebiddle are mentioned. Perhaps, some day, you will be one of those. You know, don’t you, that it is extremely untrue to talk of yourself as not recognized. You are recognized by all who matter — but many of these are also concerned about this very shortcoming with you. Why bother? There is in this physical world no justice. There couldn’t be. Sooner or later all masters know. That they don’t bother you with it doesn’t mean they don’t know. Also when you speak of the many brotherhoods as a fake — the opposite is true. The many show that many care. Only, you need not and should not join, but you should and must be gracious, encouraging, for these, like the sects, is all some have and it you take that away from them before they are ready they will go to worse hell — and, for a while, so will you. As to the “family” leave me worry about that. You have detached yourself and any mention of them reflects only on you, as unreliable. And why should you pretend to be unreliable? For you aren’t — and yes, that incident with lnayat visiting: He also said “He (Sam) needs it (his visits) and deserves it” and while he said in words I should not write you, he winked his eyes that I should.

Your statement that Reps can teach and not be taught I take as a sign that you can be both teaching and taught and thank God for that.

Blessing from the unfathomable, all-pervading

Shamcher

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To SAM: Murshid?

12-27-67
My dear Sufi Ahmed Murad Chisty,

Yes, the avatar business runs so parallel in our minds as so many other things. At the camp of the Dalai Lama in Mussoree in the Himalayas there was a picture of Meher Baba, and the Indian police man in charge of the Dalai Lama explained to me that a lady representing Meher Baba had put it up (the lady was not received by the Dalai Lama) and asked me if I felt anything because, he said, “one is supposed to feel it when one is near an Avatar” so, by a succession of short statements and answers we came very close and at last to the fact that “This age is not the age of Avatars.”

And so, dear Sam, with most things, we think and feel along kindred lines, so please do not ever jump into an antagonism for it is always due to either lack of clarity on my part or on yours. You wrote me under title “MURSHID”, for the second time and I have to wiggle out of any such accusation. You have all the right to use any title on yourself and I acknowledge them all with pleasure. But just as you usually call yourself Sufi Ahmed Murad Chisty, which is your proper name, inscribed in heaven — so I am called Shamcher and nothing else, and just as you usually do not call yourself Murshid so you must give me that Same right not to be called that or any other title.

No no, I did not say you were shaking the world, neither that I was “trying” or not trying. I am not trying anything. I am just shaking it for that is so written, and by shaking it, ripe plums , among other things, drop into your lap, and there are many other consequences. The one who shakes the world does not try or do anything of his own purpose. It was told me long ago and I forgot it — until it happens, but how does it happen? Of course I do not know. But don’t worry about that, just be respectful and never, never give me any title, just as I am respectful of you and give you only the titles you put in my mouth to use.

Incidentally, in your later letters there has been some indications that you know what a murshid is. Most people under this title do not know. This, again, does not matter. But remember that everything and everything that you do and think is clearly recorded and can be read, so do not write or talk about not being recognized. You are, by any and all who can read. The others matter no more than the silent rocks. Never try to disappoint me, for I know before you write — know truth, and all the spirits know you, whether in Asia or in Europe or America, in fact there is no Asia, Europe or America.

There is also something else about this age: It needs no howling and wailing as Mohammed and Rumi and many others did at another age. It does not become this age.

Shamcher

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To SAM: Rejected?

31 October 1966

My dear Sam,

What is THIS!! You say some sufis have REJECTED you? Naughty and stupid. Send those rejecters to me. I will teach them never to reject anybody, certainly not a sufi, and certainly double not such a great sufi as you are.

But WHO, who, WHO have rejected you? Come to think of it I never heard of any do so. Your great energy and ability in acquiring untold sufi and other accomplishments are pretty generally recognized. But not all have eyes to see. Why bother about them?

You are sitting with Hazrat Inayat and others, along with many of us, and must know that you are accepted. That is enough.

But here in one of your letters you said a lot of things about pupils of Hazrat Inayat (of whom you happen to be one) and you said the same thing 6 times down one page. You said they had rejected lnayat Khan’s teachings. If this is so one would expect of such a sufi as you some details, helpful details, that would illustrate what you meant. This would fill the space better than repeating six times what was very vague and nevertheless insulting  and  inflammatory. I have pointed out to Vilayat and Musharaff Khan the most urgent of the things lnayat gave us and which we have not taken up, namely Children and youth education for that is the age at which foundations really may be laid — and the dynamic masonry against the present static masonry, which, by the way, was also originated with the sufis. Is this  what you are referring to? God bless you then.

(Allah never flings out accusations, never judges, to be Allah, rather than claim in him. See Allah in others, in all others, not merely in yourself and a few cronies.)

Understand well that there is no slightest wish or effort on my part to subtract an iota but rather to add to your stature and worth. And as my 16 year old is free to make me aware of obvious mistakes so I must be free with you and you with me so that when an accomplished sufi like you wastes your time, my time and the pupils’ time and even sanity by repeating six times vague accusations. I must remind you that the most useless of all  human efforts is to nail down other peoples’ present status by mentioning it, and even generally. Another awful thing is to try to “evaluate” a man, which also nails him down, not just to what he is NOW (and won’t be in two minutes) but even nails him down to what another human thinks he is now.

(And before Allah there are no titles, no degrees — but you know that.)

Musharaff is along with you on titles and many sufis, but with the surfacing of Inayat’s mission, which for the first time brings sufism to the masses, as a religion but better than any, titles in this typical section, represented by such as ViIayat and others, will be out. But that does not matter much. Inayat Khan never evaluated, never nailed anyone down. Of his mureeds, Vilayat, Baron Van Tuyll, you and I were among the few who could go East. None of us tried to “exclusivise” lnayat’s movement, on the very very contrary. Vilayat even embraced the yogis and others also. Baron Van Tuyll looked all over for connecting links. All said to him “We never heard of Hazrat lnayat.” Not so for Vilayat, you or me. Cheer up.

Shamcher

(We two can’t afford to be at loggerheads. Rumi sent his stubborn son to Shamstabriz, saying “S is 1000 times greater sufi than I. Learn from him.” “Just one thousand exactly” asks mocking son. “No, sorry, I should have said 1008.” Son lived in wild desert with S, who just nodded when told what Rumi has said. But when son’s desert time was up Shamstabriz said, “Go home to your father, Rumi, who is 1016 times greater sufi than I.” Such is the mathematics of the sufi. My concerns are mainly with people who are nothing. Not Sufi, not Christian, not anything.)

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To SAM: fana-fi?

19 October 1965
My dear, dear Sufi Ahmed Murad

Evelyn always reads your letters and mostly enjoys them very much except your last two letters to me and one letter directly to her which seemed to be in answer to some letter I guess she must have written to you. You know her.

Now,, why were these three letters unenjoyable to her? Because, like Moses and Jesus and most pirs and Rumi and others, once in a while you forget God are yourself. And I was the reason this last time. My slip of word that Vilayat “alone” represented his father’s group was not meant in regard to the mass of pupils and especially not in regard to you. It was simply that as titular head he was chosen and anointed by his father (not as channel to us others. He is great by never claiming such channelship). Simply in the humble manner of organiser. In the same vein, Ali Khan and later rather innocently Musharaff Khan, usurped this position.

This does not mean that you may not be further advanced, at least in certain respects, but nobody in the whole world is going to know that except God and all wise men will leave this knowledge to God and not speak it, but to whoever it be revealed, it is revealed and that is more than sufficient.

The other thing that irked you was that, in order to counter your demand that any one being taught by you must have the traditional sufi attitude of a pupil to a master a la fanafisheik or at least fanafi rassoul, I had to humbly (no really I am not humble at all, see later) tell you it was really physiologically impossible for me (as for so many others) to take any other stand than Fana-fi-Alla or Fana-fi Lillah, which is not (all sufi lore to the contrary notwithstanding) a gradual and natural development entitling you to titles, but simply a matter of temperament. And one of the things I always say is that the scientist type, who can never adopt a fana-fi sheik or even a fanafi-rassoul attitude is not therefore excluded from Sufism or any other line of training, and the Fana-fi-Allah or Fana fi-Lillah stage is not at all a sign of Pir-o-Murshidship as you say, though of course a Pir-O-Murshid also is on that stage, but for a Murshid his teaching urge in the special sufi lore is the first condition, then a lot more….Also, dear Sam, never say a person is “not a Sufi”. Every person really is, and Hal and Makam are terms that, as you know changes not merely with different sufi schools, but for the same person as he grows or diminishes, and they are unsuitable for public use. But for me sufism is not so central as for you. You are a great specialist. I am an absolutely nothing, disappearing behind the mask of God, know nothing nothing at all, and as such have a great demand on me that should not be disturbed. I have no respect whatever for the world etc. I was with Temple of Understanding for so many years. Vilayat and I are both ashamed of not having achieved what it has.

Love
Shamcher

(I asked for Shamshuddin’s address, not Major Sadiq’s.)
(Maheboob Khan was indirectly appointed by Hazrat Inayat to rein(sic) for Vilayat until Vilayat would be of age. Nobody accepted Rabia Martin.)
(Abu Bakr Cheleby, 21st descendant from RUMI and head of the Mevlevis, whirling dervishes, is head and organiser but certainly not the most enlightened man of his order. Vilayat is far more than that for his order, but not, either, necessarily the most enlightened. The great thing with Vilayat is that he does not claim to be, in fact claims nothing.)

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To SAM: Titles

9 Oct 66
My dear Sufi Ahmed Murad Sam,

As you well know, while you do rightly take upon yourself a title, my whole being and fate is the opposite: No title, no “degree” of any kind and your little jokes writing to people I have advanced claims were just such things as playful sufis play upon one another to make inroads in pride and things — but now we have to stop that, among other things because now, after 70 I am to go forth into the world, one of my great strengths being having absolutely no title or rank (something Hazrat Inayat respected and fostered) so I have to write to all to whom you have so written and laughingly call the joke. I know of Gavin and Vilayat. There also seems to be some friend of yours in Pakistan. Please give his name and address — or, if you prefer to write him yourself, you may better and more correctly explain — that it was a joke to tease me for my great reluctance against all sort of titles which and of which I have none. send me copies, please. Also you can write to Gavin and Vilayat if you please.

As you well know, all titles are fakes, in civil world as in religion, but even we who know sometimes play with them for a purpose or for fun. It has however been my fate to see and associate with titled persons in Sufism and similar groups who were so grotesque that any such title to me looks like a soiled robe. I know that Hazrat lnayat so regarded his Pir-o-Murshid title but nevertheless stuck with it with tremendous self-sacrifice. And that Vilayat has consistently has refused to bear any title is one of many many many proofs that he and he alone represents his father’s movement. He is also the only one who in dexterity and sensitivity of heart and mind reminds you of Hazrat Inayat. His so-called failures at certain meetings or lectures you talk about means of course nothing at all, nothing, nothing. Earthly success is nothing at all. Jesus was jailed and tortured.

So amid your many great and busy duties, attend to my defrocking as soon as convenient so my fate may be played. Thank you

Shamcher

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to SAM: Titles and Mysticism

4 October, 1966

My dear Sufi Ahmed Murad,

Thank you for that beautiful test! Every or almost so — teacher tests their man by saying or writing what should rightly upset him. Now as for me, I have lost the upset-met, but let me try to respond: All titles that can be expressed in words are shams, but by shams we learn and shams we shall have. I often had to laugh seeing how Hazrat Inayat, a great soul, shammed his Pir-O title and those of his four angels who had received the glorious title of Murshidas. I visited the Grand Murshid of the Mevlevis in Aleppo and saw a humble fellow in the court yard who of course had no title for he was a teacher. These call themselves by all names or no names.

The fanafi-lillah or Fana-fi-alla state is often held by people who have no claim to even interest in learning or teaching. George Washington, Ben Franklin, James Madison, Thomas Jefferson and Abe Lincoln were all Fana-fi-Allahs though they may never have heard that word.

In the sufi communities there have been many teachers titled up to Pir-O-Murshid who were just for the local stage, and in that religious community (Qutubs) then others had a wider range, could accept anybody on this earth, at least, and others again, accepted and held pupils far beyond their own passing into the next world, and from there, accepted new pupils living here and led them successfully toward their goal. Now as for you, glory be that you are taking upon yourself the almost impossible yoke of teaching, constantly, accepted mureeds. Bravo. We need you desperately. As for me, no such path at all. I am the man in the desert. Whomever I meet he will receive my shelter and food for so long as he stays and when he returns, and my answers to his questions, differing as he develops. But essentially he and I walk alone, our different paths. Most people today can only act this way and it is a safe and quite good way.

Many happy years with great triumphs

Shamcher

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To SAM: Master is a Disciple’s Word

21 April 66

My dear SAM,

Thank you for letters. It is always interesting to read you and your worries. You know more about sufi history and status than most, and a lot of other movements. The consequence of such knowledge has often been, apart from the blessings — a great dependence on these scripts and persons. Even Rumi was liable. He also went into complaints, about the lack of peoples’ attention to his cries in the wilderness and such. All the pamphlets have had such weaknesses, though of different shades. Hazrat Inayat was one of the greatest, freest, to whom the title of Pir-O-Murshid was a deep understatement, simply funny.

You know that, however funny or entertaining criticism of others may be meant, and may seem, it always detracts from your spiritual affluence. Hazrat Inayat was often listening to complaint about his disciples — Fatha Engle and others. He smiled, distantly, patiently explained to the complainer that Fatha and others were chosen children of God, they “acted according to their nature”, what more could one expect? The same, of course, is true of Allan Watts and all your other detractors. Your up and fight-em is against Jesus advice “resist not evil.” It is that simple. But Jesus did not always live according to it.

An enlightened man is not really enlightened. The world is a funny, sometimes cruel play. Do you expect anything from or of the world? Don’t. Do you look up to special people? Look up to all, but not so that you blind yourself to the challenge that you (and I) must do better than all of them. “Master” is a disciple’s word. To us it does not exist.

You ask what is the connection between Vilayat and Musharaff. Do you want to know? You are asking the right person. I alone wrote to Ali Khan one year before Vilayat made his claim and broke — that it was up to him, Ali, to embrace Vilayat before this happened. Ali answered arrogantly, ignorantly, that “It is not for the mureeds to talk about Hazard lnayat’s family.” I then went to Geneva and faced Ali directly, told him a few things that impressed him, but the schism continued — as it must. But to really tell you the “connection” requires at least face-to-face talk with you. Not for writing. By all means continue your elegant acquisition of knowledge about religious and mystical men — but be not too impressed with any of them. Know that you and I can do better. Must do better. Be glad for what the world offers, but expect nothing.
Salam aleikum,

Shamcher

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Space Has All the Qualities You Need

Space has all the qualities, all the treasures you need. Figure the sweet life of space (which is yourself) rush from the farthest end of space toward and through the length of your body, from toes to head and then off again to the farthest end of space in the other direction. This a line or slender body. Then repeat, then have you whole body shrink to just a point, stay there awhile and then expand to the entire reach of the universe in all directions. You are a mighty ball, beyond all dimensions. Contract again. You will have absorbed all the powers and wisdom and grace of the universe. Many details of knowledge will still escape you, but that does not matter any longer. You are free — and noble. Our so-called civilization imagines that we know or ought to know, and should run to some “teacher” who is supposed to know if we don’t. All wrong. Wisdom (not knowledge) is pressing in from all sides and we ignore it seeking fabled, non-existing “knowledge” from imagined (dangerous) teachers.

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God, Spiritual Balance, Groups

From An Interview with Shamcher Bryn Beorse

J=Jelaluddin Boru, S=Shamcher

J: The Sufi path is supposed to be the path of direct experience. To me this means the acquiring of a sense of presence: the presence of God within you, the presence of God coming through your teachers within you, an awareness of the presence of your soul.
S: When you use the word “god” you have to be careful. For instance, many so called ‘great’ mystics say, “God told me this from the other side.” So whenever they hear a voice from the other side it’s God? Well, what kind of God is that?! Sometimes it is a very immature spirit that is trying to get back to this world because this is the only one he understands, and so he will come back to anyone that will listen. These people who are always going around saying that they are in direct contact with God are not the real mystics… What an inadequate expression of God!

J: Perhaps they have made a “god” of the object of their obsessive desire.
S: Yes! That’s why even the word “god” can be misused and is misused. I saw an advertisement in the newspaper once of someone who said, “I talk to God”. Well, isn’t that wonderful, I thought, so do I…
*
J: Superstition, Shamcher, I see as a craving for a higher sense of order significance in one’s life. And I see it arising after a long period of time where one has lacked that kind of meaning and sense of higher significance. So when one suddenly gets a glimpse one seizes on it and says “yes, this is explaining my whole life”…
S: This is what I would call the high form of superstition. The low form is when one has all types of negative interference, and thoughts that tomorrow the world is going to end and you’re going to go to hell.
It is a positive sort of superstition when you feel the urge to expand because you think that you have found a solution to everything. You may get caught up in this, but usually after awhile you finally see that you don’t really know it yet, and then finally you come to the point to where you say, “Well, I don’t know it yet, but it doesn’t matter, I am beginning.” And this is beautiful because you are listening now instead of making assumptions. From that point on you have no superstitions anymore, or at least not serious ones…
A very common form of this superstition is when people read about karma and reincarnation. “Oh yes, now I understand everything!” But each of us understands the concepts of karma and reincarnation in a different way. lnayat Khan was very careful to explain–in a sense explain away–the ideas of reincarnation and karma to us. He said that what most people think of reincarnation is not you, not yourself that was reincarnating, but the mind stuff… Look at Buddha, His whole life was to try and get us away from the idea of karma and reincarnation, so we would not have to be born again here.
*
J: ls the Soul subject to states of obsession?
S: No. The soul is supreme and is always as it is. It is only that the soul forgets itself in the mind that is subject to superstition or obsession.
Of course very few people really live in the soul or remember the soul.
*
J: Shamcher, Inayat Khan stressed moderation in the undertaking of spiritual disciplines, didn’t he?
S: Yes, I could give you an example of what he meant from my worldly experience. . . .
In the dunes near Oceano in California there lived a man who was an abstract painter. He was a recluse and his occupation very well fitted his life. He lived about a mile from me, and whenever I would come walking past he would say, “O, Bryn, Bryn, come in.” And then he would talk for an hour without interruption because he hadn’t mastered the art of being alone and was rather desperate for company. He had exaggerated to himself his ability to live in solitude and now he had to have these outlets. He talked and talked and he would even say things like, “You know that Moon Mullins next door is running up and down the beach stealing all my lumber.” It wasn’t his lumber of course. This shows his unbalance. And the danger of being alone when you are not really capable of it. So many do this. Run up to the Himalayas or something…
I almost succumbed to this in 1959. I was in the Himalayas and I found myself walking up along a streamlet. The water was fresh and fresher the higher I went, and it was so beautiful and easy that I did even feel myself moving after awhile. And I began to think that this was the place that I should spend the rest of my life. Then, just as I was thinking this, I saw a cave, you know, one of those caves where you’d expect a saint to be looking out from the opening. So I said to myself “Oh, this is exactly where I should stay, but how am I to get in?” And then I discovered by climbing higher that there was a way of getting in.
It was really dark. And as I was feeling around I felt something soft that went GRRR-GRRRRR, and then I felt again and it went GRRRRWHHAHHHHHHWHAHHH
and l got out of there.
Later on I looked at this bear, for that’s what it was I think, as something pushed by Inayat Khan to tell me to get out of there and get out in world again. So I went back to the world and began once again to fight for OTECs…
Before this, you see, I had been fighting rather in vain for OTECS. And had had an experience where I was talking to Prime Minister Nehru and a room full of scientists, where I felt that they were listening, and were interested, but that nothing would come of it so I might just as well go on retreat.
But then I got thrown out of that cave. And before I knew it, all of America was talking OTEC, and I was in the middle of it, so there were some very good reasons why I couldn’t just sit in solitude…

J: Didn’t a yogi once tell Pir Vilayat that the holy men in the Himalayas were a dying race because the way for us now is to stay in the world?
S: Yes. They are a dying race because the world is now ripe to take care of itself. It doesn’t need saints sitting back there keeping us in touch. And this is coming! You see young people everywhere, and many old people too, who have become aware of the need for balance in the spiritual realities, of the need for a balance that will make them much more than simply the heirs of religious traditions.
One time the Dalai Lama said that a certain Trappist monk was the only person from the West that he knew of that could meditate, but you see it coming among all the young people around us now, so there is a direct contact with what I would call the stream of the universe among them or at least some of them.
*
J: I understand that Inayat Khan talked about a sort of progression among the Spiritual masters and that since the time of Mohammed, the message that he completed, there is no longer any necessity to use a go-between for enlightenment.
S: Yes. Except that when you say the word “master”: Inayat Khan never used that expression about any human being. And he was the first to say that he was not a master. He would always say, “There is only One master, the spirit of guidance that leads every soul to its destination.” So I become offended when I hear people talk of Inayat as a “master”, of course, though he may have been in a sense the greatest one for us.
I really don’t like this word “master”.
*
J: What is the spiritual path?
S: If one would be facetious one would say that there is no such thing. But if one is kind, and accepts it, one would say that in the line of Inayat Khan, it is annihilation of the false ego.
This annihilation of the false ego is much different and bigger task than is usually realized. For some it may take a million years. Others may seem almost as if they are born with it. Some people work really hard at it and never seem to succeed, and then they’ve apparently got it, until the next day when they haven’t got it anymore!
You know, humans are so crazy sometimes they really succeed! The funny thing is, many times it is the less you try, the better you do. All life is for this purpose, whether one calls it a spiritual path or not. The difference between the other paths and what we call the “spiritual” path is that the spiritual path has an element of knowing and conscious seeking. But then again, for some people, it may not be such a good thing to be conscious of it…

J: So what’s the point of joining any spiritual path or order?
S: So why join an order if you feel like that?

J: No Shamcher, I’m only asking a question.
S: There is every point and no point at all. The person who doesn’t join may be every bit as wise. One follows an impulse, and that impulse is the best one can do at the time.
I know people who are, in a sense, more conversant with sufi attitudes and ways than many of the sufis, yet who would find it a horror to join the group. Others join, of course, and are very successful because they join, so there is no attempt at a general rule here. I myself have always been in doubt about groups: “Should I join or should I perhaps not join?” And after I have joined: “Should I stay in or get out?”
It doesn’t really matter! But sometimes I have felt like I was cheating the people who were not in the group but were trying so hard to get in, while I who was in the group wasn’t really sure that I wanted to be there, so was perhaps giving the wrong impression ..
But then I would decide that to leave would be wrong against all the people who were still in who would wonder, “Why does he leave us now?”

J: It sometimes can be really frightening to have only God and yourself to depend on…
S: Personally I don’t see any difference. I am very happy alone, and I have often felt that I joined with Inayat Khan not to receive comfort from him but for what I could contribute to his movement. Not that he personally needed anything…
One time Inayat was approached by a man who said that he liked his message very much but that he couldn’t join the organization because he had to be free. And Inayat answered him, “Well, I think I am free and yet I am in the organization, but I don’t think you are so free because you are afraid of organizations.”
So if you are afraid to join or not to join, you are not free. If you join as a matter of your own free will, join with the thought that you are doing so because you want to help its cause. Because if you join with the idea that it is going to give you comfort you may be extremely disappointed, because it may not give you comfort. You shouldn’t want anything from the organization. About this you shouldn’t care…

J: But you think it’s all right not to join and just to depend on your own being?

S: Yes. It is quite all right just to depend on your own being. God, to me at least, is all the comfort one ever needs, and more. And I don’t take comfort from anyone else.

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