Now I would like to say a few words on what we call mysticism. Mysticism is a means to an end. Mysticism is not the goal, but through it one arrives at the goal. If you ask me: "What is Sufism, is it a philosophy, is it mysticism?", The answer is: "It is both." This evening I would like to speak a few words on the mystic side of Sufism. The mystic side of Sufism may be recognized as seeing and as hearing. To see further than one sees, to hear keener than one hears. In other words: to see what the eyes cannot see, to hear what the ears cannot hear.

This experience brings to realization: to see without eyes, to hear without ears. No doubt, for the mystic seeing and hearing, these two words, have a different meaning. When we say seeing, we mean what we see through the eyes; when we say hearing we mean what we hear through the ears. But for the mystic seeing is not only through the eyes, but even without eyes. Hearing for the mystic is not only through the ears, but without ears. There happens to exist a word in English language: 'seer.' It means some-one who with eyes and without eyes can see.

Now the question comes, if there is such a seeing and hearing, every soul would be most happy to attain to it. For it would be just like having wings to fly. Who would not? Everyone will. And if there is this possibility to see and hear, why is not everybody seeking after it? The reason is that not everybody believes it, that, which can only be attained by belief, never without it. Therefore it is that something every soul seeks after, every soul doubts about. And if a soul believes, the question is if he has patience enough to go through it. For it is patience which is required in this way because a certain preparation is necessary to hear and see.

For everyone would like to see and hear, but if he were open to it, would he be strong enough to endure the disadvantages? For an instance: mankind, as ready as it is to criticize its fellowmen, if it could see faults still more, what will you do? A man who is absorbed in life's interests, if he sees a terrible thing coming upon himself, upon his dear ones, will he be able to endure? -A person who is ready to give the secret of one to another, if he knew by this power the secrets of his fellowmen, what a terrible thing he would do. -A person who is affectionate, afraid of any harm or hurt touching his dear ones, if he saw it coming, his nerves would be shattered to pieces.

Therefore we see that though there is a possibility of seeing and hearing in every soul and every soul would be too delighted to attain to this power, yet not every soul is ready to have it nor would it be good for every soul to have it. Naturally for that reason it is called mysticism. If there is any secret in it, that is the only secret. Before a person has developed his outlook, he must not hear, he must not see. Therefore, not in order to make one see and hear, but to change the outlook, the Teacher gives initiation. But when the pupil says, "I come to see and hear," the Teacher says:"You wait.

For I will tell you my own experience: before looking for my Teacher I began to have the faculty of seeing developed. It is that which gives the desire to seek for a Teacher, for the Teacher can give the explanation of life. I did not tell my Teacher about this faculty. For I was too impressed, too respectful to say what I could see and hear. But one day, after association with my Teacher, I ventured to speak about it. And what was his answer? "I am sorry." I was expecting a word of encouragement. Following to it, he said:"it is not seeing or hearing, it is to acknowledge it that hinders one's progress."

When there is this hearing, they call it clairaudience, this seeing: clairvoyance. How badly today these words are used. Anyone who is troubled in his mind, who wants to know about the future and speaks about it, is called clairvoyant. How surprising it is to hear a person say: "I am clairvoyant." In reality this gift of seeing and hearing is a gift from the Divine Being. Someone who has this power is trusted with the secret of life. The more he claims, the more he attracts people, the more he sins against the law of divine nature. It must be understood, when this seeing and hearing begins, from that time an initiation is given and man becomes responsible for the secrets revealed to him. Besides, if man was not prepared, if he had not reached a certain point, what is the benefit?

As once I was amused to hear from a man: "The condition of our country? We have so much freedom that we do not know what to do with it." The same thing with the person who can see, and hear, he finds so much to see that he does not know what to do. The Sufi therefore is grateful for what he sees and hears and grateful for what he does not see and hear. He learns resignation in the path of the Divine Voyage.

Now one might ask: "What kind of preparation?" The answer will be: "It is a moral preparation." But not in the sense as we understand in everyday life the word:moral. What we understand is selfish because we judge another with our law instead of considering him with his law. The moral according to the Sufi idea, in this preparation specially, is another thing: it is consideration of the law of friendship, of the relation to one's elder or superior or younger or inferior. Although it is a simple thing to consider friendship, it is most difficult to practice. If one knows the principle of friendship, one does not need the moral of the world. When instead of his own profit and laws, man considers the profit and laws of another, then he begins to see his soul. As long as he sees the other as a separate being different from himself, he will see him wrongly.

Therefore, friends, what Sufism offers, is a facility of becoming acquainted with these ideas. After this acquaintance naturally the soul unfolds. And as a natural consequence of the soul's unfoldment, one gradually hears more and more. God bless you. Now I shall be glad to answer if there are any questions.

Q. May one seek for this power? A. Food is for the hungry. If you are hungry you must seek for food. If you wish, you will naturally see more. But if you do not wish it, it does not matter. It is according to the appetite. If there is appetite there must be food. If it is a sin to see more, it is also a sin to see with the eyes. The eyes are given to see, the soul to see further. Nevertheless, to seek for extraordinary powers, for phenomena, is going backwards instead of forwards. If one goes in the path of beneficence, all that is to be given, will be given. But as I say, if we live a life of friendliness, there is nothing better we can live for.

Q. ? A. The idea is this, as long as one understands the principle of friendship, one will find what is necessary and what not. If a Sufi has relations who belong to the Catholic Church, who would be too delighted if he went to the Church also, if he considers the law of friendship, he will go to the Church but will not let it take away Sufism. He does not disturb all the ceremony of those who love it. Why should he? Wisdom is not to separate, it is to unite. - I will tell you a little story. When I was travelling in the ship from a French port to New York, three services were given. I attended to all those three services. Nobody expected me to be there, I went there not to please anyone but to please myself. Not in one service I felt worshipping God less. I felt in all three services the worship of the same God. But suppose a person did not go to the service and only went to the dance after dinner, would he be less a Sufi therefore? He would also have done a worship - as much as in the service.