Hazrat Inayat Khan concludes his explanation of the Divine Manner, telling us that in its fulfilment it proves the action of God through man. The. previous post is here.
Nothing frightens the soul who reflects God. He is above all fear, for he possesses nothing; and fear is always connected with man’s possessions. Does it mean he leaves the world and goes and passes his life in a cave on a mountainside? Not in the least. He may possess the wealth of the whole world, he may have the kingdoms of the whole universe under his rule, but nothing binds him, nothing ties him, nothing frightens him; for only that belongs to him which is his own. And when his soul is his own, everything is his own, and what belongs to him cannot be taken away. If anyone took it away, it would be he himself who did so. He is his own friend and his own foe, so there is no longer pain or suffering, complaint or grudge; he is at peace, for he is at home, whether he is on earth or in heaven.
The difference between God and man is that God is omniscient while man only knows about his own affairs. As God is omniscient, He loves all and His interest is in all; and so it is with the godly soul. The divine personality, expressed through the godly soul, shows itself in its interest on behalf of all, whether they be known or unknown to that soul. His interest in another is not only because of his kind nature or his sympathetic spirit; he does not take an interest in the welfare and well being of another person because it is his duty, but because he sees himself in a another person. Therefore to the godly soul the life and interests of another person are as his own. In the pain of another person the godly soul sorrows; in the happiness of another person the godly soul rejoices, and so the godly soul who has already almost forgotten himself, also forgets the remaining part of the self in his interest in others.
It is natural for the godly soul to take interest in others. Only the one who has emptied himself of what is called self is capable of knowing another person’s condition. Sometimes he knows more then the other person himself, as a physician knows the condition of his patient better then the patient does.
Divine manner, therefore, is not only like that of parents towards their children, of a man towards his close friend, of a king towards his trusted servant, or of a devoted servant toward his master. Divine manner comprises all manners; it is expressive of every form of love; and if it has any peculiarity it is its divinity. For in every form of human love and affection the self is somewhere hidden, asking for appreciation, for reciprocity, for recognition; but the divine manner is above all this. It gives all and asks nothing in return in any manner or form, thereby proving the action of God through man.