Our spirit is the real part of us, the body but its garment. - Hazrat Inayat Khan, a Sufi

Our spirit is the real part of us, the body but its garment. A man would not find peace at the tailor's because his coat comes from there; neither can the spirit obtain true happiness from the earth just because his body belongs to earth.                         Bowl of Saki, July 25, by Hazrat Inayat Khan

Commentary by Pir-o-Murshid Inayat Khan: Spirituality is contrary to materiality. One who is conscious of matter alone is material, one who becomes conscious of spirit also is spiritual. He who thinks, 'I am my body', and sees no further, is material. He may as well say, 'I am my coat', and when the coat is worn out he may say, 'I am dead.' The one who is conscious of the spirit, to him his body is a coat, and as by taking off one's coat one does not die, so even by the death of this body the spirit realized soul does not die.    from  http://wahiduddin.net/mv2/XIII/XIII_20.htm Once a person has advanced in spirituality, nothing matters to him - neither what he eats and drinks, for he lives in the spirit the most part of his life; for him the body is a coat and he does not care if it is full of holes or if it is patched. But for a person who has yet to develop spiritually and who follows a process consideration is necessary; it is most necessary that the body should be kept pure, outwardly and inwardly, that it may become a suitable vehicle for the manifestation of the spirit.    from  http://wahiduddin.net/mv2/XIII/XIII_16.htm Those who seek for happiness from external sources are never really satisfied. A man imagines that if he could have a certain sum of money he would be happy, but if he gets it he is not really content. He wants more. No earthly happiness is lasting: it never remains. ... The Bible says, 'The spirit quickeneth, the flesh profiteth nothing.' Our spirit is the real part of us. The body is but a garment. There is absolute peace in the abode from whence the spirit came, and the true happiness of the soul lies in that peace. As man would not find peace at the tailor's just because his coat came from there, so the spirit cannot get true happiness from the earth just because the body belongs to the earth. The soul experiences life through the mind and body and enjoys it, but its true happiness lies in peace. In order to gain this peace we have to begin with ourselves. There are fights going on within us between spirit and matter. Struggles for our daily bread, and want of peace in our surroundings. We must first get this peace within ourselves before we can talk of peace in the world. Then we must be at peace with our surroundings, and never do or say anything that disturbs that peace. All thoughts, words, and actions that disturb the peace are sin, and all thoughts words, and actions that create peace are virtue.    from  http://wahiduddin.net/mv2/V/V_40.htm

"There should be a balance in all our actions - to be either extreme or lukewarm is equally bad." -Hazrat Inayat Khan, a Sufi

Commentary by Pir-o-Murshid Inayat Khan: There are two forces in us, love and reason. We must keep an even balance between the two. If we give too much expression to love we become unbalanced and fall into trouble. And if on the other hand we lean too much on the side of reason we become cold.    from  http://wahiduddin.net/mv2/V/V_40.htm In balance lies the whole secret of life ... All religions and philosophies have laid down certain principles such as kindness, truthfulness, forgiveness, but the mystic lays no stress on principles, he allows everyone to have his own principles, each according to his point of view and evolution. For example, there are two men, one is so merciful that he will not even harm an insect, and he could not draw a sword to kill another human being, while the other man for the sake of his people is content to fight and to die. These are two opposite points of view, and both are right in their way. The Sufi therefore believes one should let each hold on to the principle suited to his evolution, but for himself he looks beyond the principle to that which is at the back of it, the balance. He realizes that what makes one lose balance is wrong, and what makes one keep it is right. The main point is not to act against one's principles. If the whole world says a thing is wrong, and you yourself feel that it is right, it is so, perhaps, for you. The question of balance explains the problem of sin and virtue, and he who understands it is the master of life. There should be a balance in all our actions. To be either extreme or lukewarm is equally bad. There is a saying, 'Jack of all trades, and master of none.' This is very true, as there has been too little effort given, so that no one thing has been done thoroughly.    from  http://wahiduddin.net/mv2/V/V_37.htm Success, failure, progress, standstill, one's state of being, it all comes from the condition that a person is experiencing within himself. ... according to the Sufi idea the condition of life around one depends absolutely on the condition of one's inner self. So what is needed to change the conditions in outer life, or to tune oneself, is to work with one's inner self in order to bring about the necessary balance.    from  http://wahiduddin.net/mv2/VIII/VIII_1_5.htm

"We can learn virtue even from the greatest sinner if we consider him as a teacher." -Hazrat Inayat Khan, a Sufi

Commentary by Pir-o-Murshid Inayat Khan: The question now arises how to attain to this prayerful attitude in life. In the first place, for those whose prayer is one of praise, if their whole life is to assume a prayerful attitude, they must carry this praise and gratitude into the smallest details of life, and feel grateful for the slightest act of kindness done to them by anybody. Man falls very short of this ideal in life. He is so stiff, he misses so many of the chances of giving thanks. It is sometimes because of his riches, while at other times he is blinded by his power. All that is done for him he thinks is his due because of his money or his influence. When a man has been able to attain this attitude of praise and thanksgiving for all things in life, then his life may indeed be called a prayerful life. Those who express a hope when they pray can turn their everyday striving into prayer, providing they maintain this hope in every pursuit of life, putting their trust in God, and provided they consider all the objects of their desire as coming from one and the same source when they have gained them. Those people who glorify God for His beauty, should see the beauty of God in all His creatures. It is of no use to praise God for His beauty, and then to criticize and find faults in His creation. For one's life to be prayerful one must always seek the good in man. Even the worst man has a good spot, and this should be sought and not the bad points. We can learn virtue even from the greatest sinner, if we consider him as a teacher. There is a tradition that Moses asked Satan to tell him the secret of life.    from  http://wahiduddin.net/mv2/V/V_33.htm There are many virtues, but there is one principal virtue. Every moment passed outside the presence of God is sin, and every moment in His presence is virtue. The whole object of the Sufi, after learning this way of communicating is to arrive at a stage where every moment of our life passes in communion with God, and where our every action is done as if God were before us. Is that within everyone's reach? We are meant to be so. Just think of a person who is in love: when he eats or drinks, whatever he does, the image of the beloved is there. In the same way, when the love of God has come, it is natural to think of God in everything we do.    from  http://wahiduddin.net/mv2/IX/IX_7.htm