Who said what to who?

Recently a question was posted about the term so central to the teaching of Hazrat Inayat Khan: the Message.  Sometimes it is spoken of as  ‘the Message of God,’ sometimes ‘the Message of Spiritual Liberty’ or of ‘Love, Harmony and Beauty’; sometimes it is the ‘the Sufi Message’—not because it belongs to the Sufis, but because Hazrat Inayat said it was the responsibility of the Sufis now to spread the Message to the world.  But, to paraphrase the question, what exactly is the Message?

The simple word ‘message’ comes from a root meaning ‘something sent.’ Since very ancient times we have examples of this human behaviour of speaking across distances.  Kings sent messages to far-flung outposts of their kingdoms, giving instructions to military commanders or demanding payment of tribute.  With the establishment of postal services, letter-writing became an art knitting society together, an art sometimes practiced with great skill and delicacy.  Modern technology has given the world a kind of message intoxication, with millions of messages flying through the air every moment, sometimes communications destined for someone sitting in the same room as the sender. We think we know what a ‘message’ is, but from a Sufi point of view, a ‘message’ is really a trinity composed of the sender, that which is sent, and the one who receives it.

Some messages appear to be straightforward and easily understood.  Suppose, for example, a message appears upon one’s phone: ‘Thunder and lightning expected.’ One might conclude that rain is forecast and there is a need for one’s umbrella.  But what if the message were sent from one’s friend who lives on another continent?  In that case, perhaps it is the friend who needs the umbrella.  Or what if it came from an acquaintance with a poetic turn of mind, and refers to some anticipated, difficult meeting? Knowing who sent the message, in other words, helps to reveal the meaning. To give another example, suppose that a package arrives, filled with things, some that we like and some that we don’t, but with no written note.  We might say, ‘Why is there no message?” but of course the package itself is a message.  If we know it comes from a loved one, we will see the package in one way; if it comes from someone we regard with suspicion, we will look at it differently. We cannot view a message as a freestanding set of words or thoughts; its meaning exists in the relationship between the one who sends it and the one who receives it.  No doubt those who are familiar with some aspects of Sufi teaching will have already spotted the parallel thought, “God is love, lover and beloved;’  love, like the message, does not exist in isolation but is the arrow from the bow uniting the hunter and the hunted.  (And in a beautiful symbol, the Indian God of Love fires arrows, just as the western Cupid does, but the arrows are tipped with flowers.)

Looking now at the ‘Message of God,’ we can see why it is impossible to sum it up in a few words; it will touch each person, and each aspect of life, in a different way.  In the recent post, ‘What the Message Brings,’ Hazrat Inayat said, “It brings intuition to the world of science, harmony to the world of art, unity to the social world, and the divine in man to the world of religion.”  The Divine Voice is speaking everywhere, in all circumstances, and, as Jesus said, ‘those who have ears will hear.’

How we hear that Voice, what we hear from it, will depend upon our understanding of the Sender, our relationship with that perfect Source.  If our image of God is One who is distant, uncaring or critical, we may think either that there is no message at all, or that the message is probably berating us for our shortcomings (and like letters from a bill-collector, we may prefer to leave the messages unopened).  If our image of the Real is of a parent Who created us out of unconditional love, we will feel the message in another way.

Therefore, it would not be accurate to say that the Sufis have the task of delivering the Message of God; it comes, as it always has and always will, by itself; but the need is to urge the world to listen, to reflect upon what God might want to say to each of us individually: to ask ourselves, “What does the Perfection of Love, Harmony and Beauty wish me to hear?”



3 Replies to “Who said what to who?”

  1. Willem van der Vliet

    Dear Msd Nawab, what a great description of the Sufi message! Thank you so much.
    Sikander van der Vliet

  2. Karima Wijkniet

    Dear Nawab,
    thank you very much.
    Your explanation about the trinity composed of the sender, that which is sent and te one who receives it, helps me a lot.
    How I understand it?
    As reflections and projections. The sender wants contact, wants something to share, wants something to give, wants recognition, wants Union in the reflection, see him/herself in reflection…… and when that happens there is a sigh of relief, coming home!
    The wanting of the sender shapes what the receiver reflects. Or in sufi terminology: the love of the lover is reflected by the beloved. But in the same way: projections of distrust or fear are reflected as distrust and fear.
    I think, it is very important to know what your image of God is, and the image of yourself, because the image of God reflects in the image of yourself and calls for a reaction (positive of negative).
    During my study psychology, I learned from the book “The birth of a living God “ (Ana-Maria Rizzuto) that one could give a positive turn to the image of God, if necessary, by remembering the first important person in life who loved you; that first experience of love, can be the way to an image of a loving God.

    Please Nawab, could you write more, from a sufi-perspective, about how to change the image of God and of yourself. And how reflection and projection work in the inner communication between God and me? Not just theoretical, as mindstuff, but as living reality in my relation to God and my fellow creatures.

    Thank you very much in advance,

    • Nawab Pasnak Post author

      Very dear Karima,
      Thank you very much for your thoughtful observations and your request. The image – or, in the expression of Hazrat inayat, the ‘ideal’ of God, and very specifically
      our own ideal or image of the divine, is absolutely central to the spiritual path, and so is our image or our concept of ourselves. Other posts here have looked at forming or re-forming the ideal, but your request makes me think there could be more. When something is ready I shall post it.
      With kindest greetings,


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