The Teaching of Hazrat Inayat Khan      

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Social Gathekas

Religious Gathekas

The Message Papers

The Healing Papers

Vol. 1, The Way of Illumination

Vol. 1, The Inner Life

Vol. 1, The Soul, Whence And Whither?

Vol. 1, The Purpose of Life

Vol. 2, The Mysticism of Sound and Music

Vol. 2, The Mysticism of Sound

Vol. 2, Cosmic Language

Vol. 2, The Power of the Word

Vol. 3, Education

Vol. 3, Life's Creative Forces: Rasa Shastra

Vol. 3, Character and Personality

Vol. 4, Healing And The Mind World

Vol. 4, Mental Purification

Vol. 4, The Mind-World

Vol. 5, A Sufi Message Of Spiritual Liberty

Vol. 5, Aqibat, Life After Death

Vol. 5, The Phenomenon of the Soul

Vol. 5, Love, Human and Divine

Vol. 5, Pearls from the Ocean Unseen

Vol. 5, Metaphysics, The Experience of the Soul Through the Different Planes of Existence

Vol. 6, The Alchemy of Happiness

Vol. 7, In an Eastern Rose Garden

Vol. 8, Health and Order of Body and Mind

Vol. 8, The Privilege of Being Human

Vol. 8a, Sufi Teachings

Vol. 9, The Unity of Religious Ideals

Vol. 10, Sufi Mysticism

Vol. 10, The Path of Initiation and Discipleship

Vol. 10, Sufi Poetry

Vol. 10, Art: Yesterday, Today, and Tomorrow

Vol. 10, The Problem of the Day

Vol. 11, Philosophy

Vol. 11, Psychology

Vol. 11, Mysticism in Life

Vol. 12, The Vision of God and Man

Vol. 12, Confessions: Autobiographical Essays of Hazat Inayat Khan

Vol. 12, Four Plays

Vol. 13, Gathas

Vol. 14, The Smiling Forehead

By Date



Love, Harmony, and Beauty

Nature's Religion

The Personality of God

Silent Life

The Will, Human and Divine

Mind, Human and Divine


Developing Will-Power

Personal Magnetism

Love, Human and Divine


The Effect of Prayer

The Mystery of Breath

Character and Fate

Gain and Loss

Stilling the Mind

The Knowledge of Past, Present, and Future

The Planes

Spirits and Spiritualism

The Desire of Nations


The Freedom of Soul (1)

The Freedom of the Soul (2)

The Freedom of the Soul (3)

The Ideal Life

The Journey to the Goal

Intellect and Wisdom

Simplicity and Complexity


Friendship (1)

Friendship (2)

The Four Paths Which Lead to the Goal

Human Evolution



Mineral & Vegetable Kingdoms

Animal Kingdom

Human Kingdom

Obstacle to Love: Selfishness

Hindrance to Love: Dependence

The Ideal Love Within

Love of God




Vol. 7, In an Eastern Rose Garden

Love, Human and Divine

Love, whether it is human or divine is considered to be sacred, in the view of the mystics, philosophers, and thinkers. That it is possible to regard it thus is shown by the fact that in its root it is beyond both the human and the divine. As it is written in the Bible, "God is love", three words which open up an unending realm for the thinker who desires to probe the depths of the secret of love.

In ordinary life we make this word mean affection for our surroundings, for our relatives or our beloved, but when we think deeply about it we see that from start to finish it represents the power underlying the power of all activities and all intelligences.

When we study life from the material standpoint we see there are four different stages: the mineral kingdom, the vegetable kingdom, the animal, and the human. And of these four domains it is said by a dervish, "God slept in the mineral kingdom; He dreamed in the vegetable kingdom, He woke in the animal, and He realized Himself in the human." And this gradual progression shows us that underlying it there is a sense of life which has expressed itself in every step towards the completed development of love.

Mineral & Vegetable Kingdoms

In the mineral kingdom we find no tendency towards love. But as the intelligence develops in the vegetable kingdom, we feel that sympathy is reflected from us into the flowers. The plants perceive and feel that which comes from us. A loving person may attend to plants and rear them and water them with love and sympathy, and they flourish; but in the hands of another it may not be so. If we only watched plants closely we should see how much they feel our presence and our love. They flourish according to our love; the more love we give, the more fragrance, the more sweetness. Man is always working on farms and in gardens, thinking of them as material things, looking to see how plants can be improved by material means; if he could only believe it, there is a still higher means of helping them to grow, a spiritual means: the use of love and sympathy.

There is a story in the East of Puran Bhagat, who was once living in exile in the forest; and after a long time, during which he had developed the true love in his thought and feeling and spirit, he returned to his country. The first thing he wished to do was to sit in his garden, which had gone to ruin during his absence. He went down to it in the guise of a sage, and began to water it with his little water bowl. The garden at once began to flourish, and in a short time it became such a miracle of beauty that everyone in the city began to talk about it and say, "This must be some spiritual man, since the garden begins to grow and flourish." The touch of the saints and sages and prophets makes things grow.

Every kind of power lies in this one thing which we call by the simple name: love. Charity, generosity, kindness, affection, endurance, tolerance, and patience--all these words are different aspects of one; they are different names of only one thing: love. Whether it is said, "God is love", or whatever name is given to it, all the names are the names of God; and yet every form of love, every name for love, has its own peculiar scope, has a peculiarity of its own. Love as kindness is one thing, love as tolerance is another, love as generosity is another, love as patience is another; and yet from beginning to end it is just love. It is love's different manifestations in different directions which distinguish themselves differently and have different purposes.

According to Sufi metaphysics love has two different aspects, Jelal and Jemal; and each aspect of love has its peculiar sphere.

  • The Jelal of love is the power of love. You may call it psychic power, will-power, or power of mind; yet it is one power working through different channels. And this is the power of love; its power manifests and acts according to its force. Its force is greater when it is unlimited, and less when it is limited.
  • That which is called imagination, thought, perception, conception, inspiration, and intuition, comes from the Jemal aspect of love.

Animal Kingdom

In the third stage of evolution, which is called the animal kingdom, love is still more manifest. The animal is more capable of perceiving and feeling our love and kindness, our pleasure and displeasure. When we enter a house the dog may be delighted, or he may recognize our displeasure and feel depressed; cats recognize our love, and so also do parrots and other pet animals of different kinds. Thus we see that the cat is vexed because another cat comes into the house, and we read how, when Joseph was in the well, it was a dog that brought him bread from a neighboring town, and fed him during the time he was in the well. And in Arabian stories we hear about an Arab who was protected and guarded by his horse when he fell wounded on the battle-field; the horse became his protector.

Human Kingdom

In man love can develop still more, though sometimes man proves to be not only worse than animals, but even more dead to love than a rock. We would rather be with the rocks than with such a man. This is because he has developed selfishness with his evolution. He is more selfish than any other creature in the world, unless he wipes off the impression of selfishness from his heart.

It would be no exaggeration to say that the reason why a man cannot achieve occult and psychic power, and the intuitive and inspirational faculty, is because he has not developed the power of love; and this failure is caused by the selfishness which has kept him back from developing the power of love.

Man does not differ from animals in his passions and emotions. The human being differs from the animal by his human qualities; these are not eating, drinking, or seeking his kind. Human qualities can only be developed by the development of love. Man has fought in all ages with his brother on account of differences of religion, differences of faith, differences of belief, differences of Church, differences of community, not knowing that each religion, each time it was given, has brought only a message of love, taking a different expression each time. It has been given in different ages and to different people; they have received it according to their evolution; and yet there has really been only the one teaching, that of developing love. "Love your neighbor; love your fellow-man; love your enemy", there has always been the same lesson given.

Christ told the fishermen to come, and he would make them fishers of men; that is to say, "As fishes come into your net, so your heart full of love will become a net which will attract every man to it."

Rumi says, "All who see me feel attracted to me, yet do not know what it is in me that attracts them."

Is it not the secret of the whole of life? If we could see to whom we are attracted in life, father, mother, sister, neighbor, or anybody that we feel drawn to, then it would seem to us to be a magnetic or psychic power. But there is no greater magnetic power than love. Its magnetic power is very great. It changes a person's voice, his heart, his manner, his form, his movement, his activity, everything becomes changed.

What a difference between water and rock; that smoothness and that liquid state of being, the rise and fall of the surface of the water compared with the rigidity of the rock! The great teachers of humanity become streams of love. It is the first sign of the sage or holy man that he himself becomes love. His voice, his feeling, his presence, everything makes one realize that there is something open in him which we do not find in everybody; this something is his deep love.

Obstacle to Love: Selfishness

The development of love is often hindered by different obstacles in life. The first obstacle is ourselves. We begin our life with selfishness, and all that we want is for self and if there is a tendency to love, it is for one's own happiness, and one's own joy. When the question comes, "How much do you love me, and how much do I love you?" it has come to be a trading in love. "I love you, but you do not love me" is as much as to say, "I have bid so much, and I expect a return of love." This is trading in love, and trade cannot lead anywhere, because it makes one think of the self, and love is beyond that.

To love is to give; it is not to take at all. The true lover never speaks of what he has done for his beloved, for he loves for love's sake, not for the sake of a return. If a person begins to love and makes it a love fed by the love of his beloved, then he seeks an impossible thing. If a person keeps waiting for the love of the beloved, he is bound to find that nature cannot grant that desire, unless both are traders in love. Then each takes the best of the other; each may think he loves, but neither truly loves.

Love teaches the lover patience, forbearance, gentleness, because he thinks, "My beloved will be displeased; I will be as gentle as possible in my action and in my movements." These thoughts are a correction to the lover. With every such thought that passes in the life of the lover he corrects himself. Hope is the only thing in life which keeps us alive, because it feeds on love. Patience is fed by love. We can never have patience with anybody without love. How valuable is patience!

As it is said in the Qur'an, "Allah loves the patient."

Hindrance to Love: Dependence

Another hindrance to love is its dependence on the beauty of the ideal, be it physical beauty, beauty of thought, of character, or of personality. Whatever beauty it may be, whenever love depends for its continuance or for its existence upon the beauty of its object, it must some day fall. Therefore true love does not regard the body, the external object; in point of fact love prepares its own ideal. For when a person says, "O, I have loved you for your beauty", what will he say when youth has gone and the beauty is lost? Where will the love be then? The love will change too. And if love has gone with the passing of the beauty of the object of its love, what then? Another may say, "O, I love you for your personality", and yet perhaps within a month the beloved may not show the same personality, the same attractive goodness. What then?

We think a flower is a fleeting thing, so soon does it change; and yet the human heart is liable to a quicker change than even the flower. A person may be very good one moment, very kind; and the next moment the contrary; calm one moment, and then restless; at one time so affectionate, at another indifferent; all according to the state of mind in which he happens to be at the time. So it cannot last if it is allowed to depend on the beauty of the ideal; such love is dependent and would sooner or later die. That is why so many hearts cannot keep the flame of love alive in them.

Often it happens that lovers grow cold just from lack of understanding that love must not be for an external ideal, but that the lover has to prepare the ideal in himself, they have failed to make the self-sufficient love within themselves. Not so the sages, the holy men, the wise ones. They know that a person who is kind today can be the contrary tomorrow. Therefore the wise lover expects both opposites in the external and inner beauty of the beloved.

The Ideal Love Within

Those who have developed the ideal love within themselves by the aid of an object to love, transform their nature into a more and more loving one in time. Their love for a certain person is akin to learning the ABC's, for by learning the ABC's one comes to be able to read not only the primer, but any book. By learning to love one, we gain a light, a torch, by the light of which we can read all things in life; it is as if in our nature we have developed something that we can give to everyone.

In the East there is a saying, "A loving son is always a loving husband." This is a true philosophy. It teaches the fact that he who has known from the beginning of life what love means, has laid the foundation of a whole life of being truly loving. A person who is faithful and kind to one friend can be kind to all, acquaintances, servants, neighbors, and strangers alike, because he has developed that quality. But when people pretend to love they are kind to one and bitter to another. This shows that they are not really lovers. The real lover will show his kindness, gentleness, sympathy, all aspects of love, to every one he meets.

When one thinks about occult powers, such as knowing the condition of other people's minds, their pleasure and displeasure, also the joy and pain of another's heart, knowing what is going on at a distance, receiving news from far away in the world, we find that all these can be gained without study, just through the power of love. It is all so easy and simple to one who loves. The traders with love cannot know this. The real lover will know such things without special meditation or concentration, for what can exert a greater concentration than love? If one's thoughts are scattered over pianos, chairs, tables, jewels, dress, one cannot understand such power; but if one has true interest in an ideal, the power is there before one seeks it.

Therefore all occult and psychic power is the power of love. But it is not only a matter of love for a living person. There is a love of art, of science, of music, of poetry, of all the different aspects of beauty. Love in every direction shows one the sublime vision of the beautiful. It is those who have loved the beauty of poetry who are able to enjoy its beauty and to express it to others; those who have love of music are enabled to give their music to the world and attract the lovers of music, as well as being able to enjoy its beauty themselves. Love's power ever shows its magnetism afresh through all the ages.

Love of God

But love in its higher sense teaches us that there is a love, an object, a beloved that can last with us and prove satisfactory, compared with which there is nothing in life worthy of all our love; and that one object is God. But among those who say, "O yes, I love God", very few tell the truth; very often that is a false pretence. How can we love the formless and colorless? It is impossible to love one whom we cannot confine within any particular beauty. It is only those who pretend to be spiritual because they are godly and pious towards those of their own sect that say, "We love God." It is as absurd to say this as to say to a beloved, "O beloved, I love you very much, but I do not like looking at your face." For God says, "I have made man in My own image."

When man is prejudiced against man and still says, "I love God", how can God be pleased with that kind of love? How can that be true love for God which refuses to see the beauty that is before it? If God said, "If you wish to see Me, see Me in the face of man; that is My own image" this would show what true love is. Also, if a person claiming to love an artist were to say to him, "I love you very much, but I cannot bear to look at your picture", what kind of love could that be? The artist has given all his soul and life to that art; his very self has, so to speak, become art, and his whole satisfaction lies in our appreciation of his art. How can those claim to love the Creator who do not love what He has created? For God could never have become known had there been no manifestation. So he who does not find sufficient beauty to admire in His manifestation cannot pretend to love God.

So, too, if someone limits his love to a single "object, saying, "I only love this and there is nothing else I need", surely he has not the right kind of love either. True love is limitless. Though it begins by being limited in such a way, yet it progresses and some day breaks out. Such a thing is constantly happening in life, but people do not understand the psychic law which underlies it. Eastern people say, when someone loves another person intensely and does not care for anyone else, "There will be some mishap there some day." There is always some breakdown, some danger waiting, some trouble in the future, when love is not allowed to flow freely and is limited.

The Japanese and Chinese have called God jealous, because He does not allow two persons to be devoted only to each other. God cannot tolerate this narrowing of love. If one tried to put the whole sea into a little jar, the sea would break it. The sea of love breaks its limited channel. To speak of the jealous God means that the unlimited force of love cannot allow its expression to be directed towards one limited object. That is why the love of God alone is the culmination of love, for love is as vast as God. Verily, love itself is God.

There is a beautiful story which has been dramatized and acted in India for hundreds of years; the people never get tired of seeing it, so it is acted even today. It is called "The Court of Indra."

Indra is the God of Heaven. His court is made up of Devas and Peris. The latter dance in the court, the Devas are to attend the pleasure of Indra. No earthly creature is ever allowed to enter, nothing of the earth is ever seen or allowed in the court of Indra.

Once a Peri, the Green Peri, happened to fly to the surface of the earth, and she saw a prince of that country over which she was flying, whose beauty charmed her so much that she thought that if she could in some way or other take him to her high dwellings, she would be happy. She told one of the Devas about it, and he carried away Gulfam, the Prince, while he was asleep.

He wakes up, and finds himself in a strange place, and breathing a different air. After great bewilderment he sees a Peri, a creature much more beautiful than the creatures of the earth. He looks at her and asks her how he comes to be there. She tells him he is in Indra Loka, that she loves him and will be happy to keep him there. "I will do anything for your happiness", she says.

Gulfam forgets all about his kingdom, and lives with the Peri, most happy in her love. Every day she has to leave him to be at her duty, and every day she returns, never saying where she has been. This arouses his curiosity, but still she will not tell where she goes and what she does. Finally she does tell him that she has to dance before Indra every day. Then he wants to go and see. She expostulates, but at length consents to take him.

She keeps him behind her, and hopes to conceal him with her wings as she dances before Indra. But one of the Devas sees him and tells Indra, who for a long time will not believe it possible that a human being could be in his court. Then he discovers him, and pronounces a curse upon him, while the Peri is to be banished until she has undergone the successive stages of purification through earth, water, fire, air, and ether. Not till then can she be allowed to enter the heavens again.

This story shows that in the highest dwellings, in that sphere which is Indra Loka where love conquers man, the King is Indra, the perfection of beauty. The highest love must be for God; it belongs to Him. In its development love should aim at that idea. The Peri is the human soul, Gulfam is the human body. The soul, which is heavenly, becomes interested in this earthly body; but when by the power of love it comes from the earth to the heavenly sphere, it brings to heaven an object which is destined only for the earth. The love of a limited being is not allowed to remain in heaven, and will be condemned to be purified and uplifted until it can nevermore find satisfaction in a limited object, in the love for a human being. Homage must be paid to the Lord of Heaven.

True love must have free flow; and to learn that free flow the teachers have taught us first to love from the limited, and thence to advance in love till we attain to the love of God, the Unlimited.


Intuition is a part of knowledge that is beyond man's personality, and above his knowledge of things and names. It comes at times when man becomes passive and exposes himself to that knowledge, consciously or unconsciously.

There are some who are more intuitive, and there are others who are less so; and if we study the nature of their character, we shall know the nature of their intuition. Those who are confused, who are constantly hurried, who are changeable in their nature, who are afraid of death, of disease, of their own actions, of their enemies, of their surroundings; those who have constant doubt, wondering whether they can trust this person or that, whether a friend may or may not prove worthy, and so on---it is all these who have less possibility of intuition. Those who can trust without troubling themselves, those who have few doubts, .are usually clearer in their perception. Those who trust in the inner guidance, who understand the secret of .the instinct that works through animals and all creatures, those who are pious, those who wish to walk in the light, who always prefer the right way of thinking and speaking and acting, it is these who often experience intuition.

Intuition is the first step, inspiration is the second, and revelation is the third. When revelation begins, it has arisen from intuition; for intuition is the first stage.

What is its way of manifestation? How is intuition expressed? Intuition is of two kinds: it may come without intention, without being invited, or it may come when one asks oneself a question.

  1. In the first kind a person may be sitting down, and the thought comes to him that a danger is awaiting him; in what way it may occur he does not know, he just feels it. Next day he finds that something was going to happen to him. Then he sometimes thinks that happiness is coming from a friend, that some one from whom he has been parted for a long time is coming to see him; sometimes he thinks an enemy is going to turn into a friend; and yet he had not been thinking of the subject. The thought comes to him suddenly. It proves true, it proves right.

    Without enquiry a thought comes to us which tells us of a coming event. People sometimes take this to be a spirit-communication; sometimes they take it to be thought-transference from someone else. Both ideas are possible, but intuition is a greater and higher thing than spirit-communication or thought-reading, because it is pure; it is our own property; it belongs to us. In this we do not depend upon a spirit, or upon another person sending a thought to us. In this we are perfectly independent; we receive the knowledge from within, which is far superior, greater, and higher.

  2. The second kind of intuition is that of which it is said in the Bible, "Knock, and it shall be opened unto you." Knocking at the door is asking within one's own self, "What will become of this particular business, or aim, or object that I am thinking of?" As soon as one knocks at the gate of God, which is one's heart, from there the answer comes, and it is a truer answer than any other person can give. There is no one who can know as much about our life, affairs, objects, motives as we do ourselves. And therefore nobody can advise us better than ourselves.

    Mankind cannot understand this secret, and consequently begins by depending on the advice of others. This would be advantageous if one had the good fortune to find a better adviser. But sometimes the person from whom advice is asked is foolish, sometimes he is an enemy, sometimes he himself is in confusion and cannot advise. Therefore people keep themselves from their real and true adviser: the guiding faculty within.

Intuition begins in the form of impressions. As soon as we see a person we have an impression of him. His face, his features, his expression, his atmosphere have in a way made an impression on us of his goodness, his righteousness, his wisdom or foolishness, his being useful or not, his being displeased with us or not, his being our friend or enemy; whatever his condition may be, we receive it without knowing from any other source that these are his feelings. According to our own openness of spirit we get our impressions. We may receive a kind of impression as to whether we will be successful in our business or not. All these impressions convey to a man that his intuition is beginning. That is the first step.

After having intuition about individuals in their relation to ourselves, the next step is the intuition which occurs when another person is telling us of his projects. We have an impression as to whether they will be successful or not. We cannot give a reason for it; or even if we do we become aware that as we utter the reason it is not the real reason. For as soon as we begin to think it out, we at once descend from the higher, the spiritual source of information. To try and prove the basic truth of its spiritual source by means of reason, is to use earthly means to establish that which belongs to heaven. A proper reason for an intuition cannot be given.

The source from which this knowledge comes is not reason. People who are very good at reasoning can go on fighting all their lives, and yet nothing may come of it. Ultimately their reasoning turns into a play on words and terms; and as a word can be made to mean anything, they have always an easy way of escape from being caught by the person with whom they argue. It is just like wrestling; or just as in a court of law two barristers will each present their case as being the truth even though they may in fact know that it is not true. They fight with their reason and logic.

First of all, it is necessary to realize that when we see that our impressions are right and our doubts cannot destroy them, and we have been right in ten impressions and wrong in only one, then we know that the wrong one was not what we thought it was. When this realization has evolved, then we are able to know things intuitively.

The difference between imagination and intuition is sometimes puzzling to define. Both come in the same way. When a certain imagination began to construct itself, we cannot say. The imagination came suddenly; but so also does intuition. That is why it is so difficult to discriminate between them. The truth is that if imagination comes with light, then it is certainly intuition.

Every imagination is intuition until it has been corrupted by reason; and when the intuition is corrupted by reason it becomes imagination. But every imagination and every thought which is illumined by the intelligence is always an intuition; and therefore to an illuminated person any thought or imagination is intuition. To him there is never a thought or imagination which is not an intuition.

But it is difficult to keep these from being corrupted by reason, because as soon as they are produced we doubt whether they are right or not right. We doubt it until we have killed all the truth of our intuition. Our doubts are always the enemies of our intuition; and therefore practice is required in everyday life to keep intuition from being corrupted and finally destroyed by our doubts. We ought to build a fence round intuitions as if they were delicate plants, and protect them from being destroyed by reason and doubts. By doing so, in time we grow to be sure of our intuitions, and then we never fail to get things right.

And when the intuitions become right then the dreams become right. We see what is really going to happen in every thought which comes to us; the truth of life. Then our life becomes a miracle; there is no need to look for wonders in the outside world. Our own has become full of wonders.

To the illuminated one every night's dream becomes a book that tells the past, the present, and the future, both of himself and of all those whom he cares for or wishes to know about.


The next step is inspiration. Inspiration is not only the coming of a single thought, a single idea, but of a flow of ideas. One may express them in poetry, in music, in philosophy, in speech, in writing, in thinking. The inspirations come as many ideas. Inspiration is a developed intuition. The expression of inspiration is according to one's particular ability. If a person speaks a beautiful language, he can express his ideas in that language. All prophets and messengers have received the same message, but they have uttered it in different languages. Why? Because surely it is one idea, one knowledge from heaven, but it is expressed according to the language the receiver is accustomed to, seeing that he has no other with which to express it.

The angels are not as great as man, because though they are gifted with the higher knowledge and are in the higher spheres, they have no power of expression. Man gets his knowledge from the higher source, but expresses it through the means provided by the lower spheres.

The Qur'an tells that God said to the angels, "I am going to create man, who will be the chief of creation."
They asked, "Are we not a satisfactory army of servants who are always busy in Thy praise and admire Thy beauty and glorify Thy name? Why intendest Thou to create one who will do evil and shed blood, as he will do?"
The answer was, "Are you capable of appreciating all that I have made? Can you tell me what are the names of these things that I have made?"
God asks man; man tells Him all the names of things, the things that are sweet or bitter, the names of all manner of things; he knows and enjoys all these things in nature.
That is why God says, "We have created him that he may be the chief of all creation, and enjoy all that We have created."

Therefore those who think that the heavenly knowledge is sufficient are mystical; but the joy of the heavenly knowledge and the full understanding of it come from being able to express it in this world's medium of expression. Therefore man can have knowledge both from within and from the external world. When the two come together, there is a perfect expression.


The last and most delicate degree of intuition is revelation. This comes to prophets and perfected beings. This is a full light thrown upon the human personality, full light from within. To their eyes, ears, sense of taste or touch, all things disclose their secret. Those who have received this knowledge even partly, have by receiving it come to understand the properties of this plant or that, to know that this bitter medicine is good for this purpose, this sweet one for that, this drug or that vegetable for another. The knowledge of the property of the names and forms of the world is understood by them to the extent that revelation has helped them. When they look into the mind, they know all about the mind. When they study the earth, they come to know it. Whatever they try to know, they succeed in knowing; such is revelation. Those who look in the higher spheres are prophets, those who look on the earth are scientists, musicians, soldiers, and so on. It is from the direction in which he has studied that a man receives the revelation. In the higher spheres all things become clear to those who direct their attention to these spheres.

A man even sees his future in the teacup, with limited light; similarly he sees it in cards, in the crystal, in the coals of the fire, in smoke. All these things have the future written in them; it is the same light that shines upon them and begins to reveal itself in them. It is not only books, but all things in nature which begin to reveal the secrets of nature to him.

Sa'di says, "When the eyes open and begin to see with the divine light and divine sight, even the leaves of the trees become as the pages of the sacred Book."