In recent posts we have been examining the teachings of Hazrat Inayat Khan on what might be called ‘the laws of life,’ the latest one being about applying the law of beneficence to our dealings with our friends.  Here we offer his lecture on the law of beneficence as it can be applied to our enemies.  This may be more challenging for some readers; first, as some may believe they have no enemies (whereas others perhaps may see enemies everywhere), and secondly, as we may have difficulty seeing sense in being kind or tolerant toward one who bears us ill will.  

The difference between the law of reciprocity and the law of beneficence is that in the former a person is justified in giving measure for measure, and in the latter one is supposed to tolerate and to forgive and to show kindness, so that the enemy may grow to be a friend. There are cases where one cannot show kindness; but yet one can be tolerant. There are cases where one cannot forgive; and yet revenge, for a humane person, is an unnatural thing. One can overlook the faults of another; and by that one will give less occasion for disagreement and still less occasion for enmity.

Then a person thinks, “By being kind to our enemy we encourage him in his tyranny.” But so long as we have kindness in our heart, instead of hardening the nature of the enemy it will soften it, since we receive all that we give out. A kind word in return for a harsh word, a kind action in return for a cruel one, a kind thought in return for an evil thought, make a much greater impression than measure for measure.

The iron which cannot be broken by hammers can be melted by fire. Love is fire; kindness is its chief expression; and if a person has developed this sufficiently in his heart, he can sooner or later change an enemy into a friend. It is mostly unkindness on one’s own part that causes enmity all around; and one blames enemies and becomes horrified at their number, then blames the world and its nature and its life; and when the creation has been proved blameworthy in a person’s mind, then how can the Creator be kept free from blame? Then that man feels that he alone is blameless, and all else is blameworthy; and life becomes a torture to him; he thinks it is not worth living. He becomes self-righteous, and everybody seems to be against him.

It is always wise to avoid every possibility of causing enmity, and to make every effort to turn any enemy, even a person in the least degree offended, even a person who has slightly misunderstood you, or perhaps has felt vexed with you, into a friend again; nor for the sake of your own happiness or even of his, but for the sake of the good principle, for material benefit. For however slight an enemy he may be, he can cause you very great pain or suffering, and however little friendship you have with a person, he may become most useful some day. And apart from all material benefits, to feel, “That person is pleased with me, he is well-disposed towards me, he is no longer my enemy,” is in itself such a great benefit.