There are three important things to be considered in the development of insight. The steady gaze of the eyes and of the mind, which helps one in penetration. Another thing is losing everything else from one's sight except the object through which one wishes to penetrate. And that comes by sufficient interest in penetration. But the third thing, which helps most is losing for the moment the thought of one's self. When one's body and mind are not before one, it is then that one has the proper insight into things one wishes to know and understand. Sufis therefore have different concentrations by which they are helped not only in keeping their gaze steady, but standing firm upon one thought. When a person cannot take interest in any object or being, then his mind is not steady, for there is nothing that it takes interest in. It is the interest which makes the mind steady. A certain thought which is inspiring or helpful in some way, or a certain form which is inspiring when once one has concentrated upon it. Then the mind becomes steady also, then it can easily hold an object before it without wavering.

The character of the mind is as the character of the eyes, the eyes which take in all that comes under their horizon. So the mind jumps from one thing to another, upon all thoughts which may be standing within its horizon. And as it is not always easy to keep the gaze steady so it is with the mind. To keep the mind firm upon one thought, form or image is not easy. But the third thing is the most difficult, and that is to lose oneself in the thought of the object that is before one. In this way the self, which stands in the way between the soul and its object of penetration, is lost from view for the time being. Thus the person is able to penetrate through all things, knowing thereby the nature, character and secret of all things.

There is no other cause of all depression and despair than the inability of seeing through life. There may be many reasons apparently seeming to be the different causes of unhappiness, but this one is the greatest reason, the reason of all reasons. Even animals in whose nature the tendency of fighting is pronounced become friends when they come to know one another by association. Many troubles in the life of individuals and of the multitude might be avoided if keen insight were developed, for all confusion is caused by misunderstanding. Not only human beings, but all things of this world which seem of use or of no use, which seem to be easy or difficult to obtain, all are for the use of man. Therefore, penetration into things is the secret of the success of science, art, philosophy and religion, all.

Questions and Answers

Question: Suppose a person had for years some interest very near to his heart which had developed his power of concentration, and that interest ceased. Is that person more capable of strong concentration on a new interest, because of his previous experience?

Answer: Yes, certainly. All our experiences are nothing but preparation for something else. Nothing that belongs to this world, however precious, must hinder one's path of progress. For every step in the direction to that spiritual gain must be the aim of every soul. And the concentration upon the object is just a step.

Q: A feeling of deadness seems to come. . .?

A: Here is the question of concentration, and not of its effect. The question of effect is quite a different subject again. Then the question comes: of what object? Something to steady the mind. It may be a tree, a flower, the sun or a star. Of course, according to the object a reaction is produced. And according to the reaction an object is produced. Every belief and every experience for a wise person is a step of a staircase. He has taken this step, there is another step for him to take. The steps of the staircase are not made for one to stand there. They are just made for one to pass, to go further. Because life is progress. Where there is no progress there is no life. One should go on. Death and disappointment -- two things are one. And if there is a hereafter, then the death was a passing stage, and so is disappointment. Two things are one. And if there is a hereafter, then the death was a passing stage, and so is the disappointment. It only has made one more steady, more wise, more. . .

Q: Does the staircase never end?

A: The end is not very desirable. The interest is in the staircase, in going on.

Q: . . .when a soul has reached perfection?

A: After perfection there is no interest. If there is no self, there is no interest, there is perfection.