Hazrat Inayat Khan continues with his explanation of akashas or capacities, which serve to fulfil the purpose of manifestation. The previous post in the series is here.
The organs of the senses are the Akashas or accommodations of grosser and finer nature. The finer the organ the more perception it has; the grossness takes away from the organ its power of perception.
This shows that the body may be likened to a glass house made of mirrors. In Persian language the poets have called it Aina Khana, meaning the ‘temple of mirrors’. The eye stands as a mirror before all that is visible; it reflects all that it sees. The ears are the accommodation for the re-echo of every sound that falls upon them; in other words they are the mirror of every sound. The senses of touch and of taste are grosser than the senses of sight and hearing. At the same time their nature is the same; all the different sweet, sour and salt savors, and the feeling of warmth and cold, are perceived by them, and they stand as mirrors in which taste and touch are reflected. Therefore, as one sees oneself reflected in the mirror, so this body stands as a mirror in which every experience of the outer life is reflected, and is made clear. If the mirror is dusty it does not reflect the image clearly, so the experience of life is not clear when the body is not looked after according to the spiritual point of view.
The Sufis say that the body is the temple of God; but the right interpretation of this saying would be that the body is made to be the temple of God; a temple cannot be called a temple of God if God is not brought and placed there. So it is natural when a soul feels depressed that there is something wrong with the vehicle. When the writer wishes to work and the pen is not in order, it annoys him; there is nothing the matter with the writer; it is the pen which is not right. No discomfort comes from the soul; the soul is happy by nature; the soul is happiness itself. It becomes unhappy when something is the matter with its vehicle which is its instrument, its tool, with which to experience life. Care of the body, therefore, is the first and the most important principle of religion. Piety without this thought is of little significance.
The soul manifests in this world in order that it may experience the different phases of manifestation, and yet may not lose its way and be lost, but may attain to its original freedom, in addition to the experience and knowledge it has gained in this world. The different exercises that the Sufis and Yogis do in order to enable the mind and body to experience life more fully, exercises such as fasting, pose, posture, movement, they all help to train the body, that it may become a fitting vehicle for the experience of life. Wonder-working, such as psychometry, feeling the atmosphere of places, of objects, of people, comes when the body is also prepared for it.
A person may be intelligent, clever, learned, good or pious, and yet his sense of perception may not be fully awake. It must be remembered as the first principle of life that manifestation was destined for keener observation of life within and without.
To be continued…