to realize the self within and without;
to know and communicate with God, whom alone the world worships;
to kindle the fire of divine love, which alone has any value;
to be able to read nature's manuscript and to be able to see into the world unseen;
to learn how to control oneself;
to light the torch of the soul and to kindle the fire of the heart; and
to journey through this positive existence and arrive in this life at the goal at which every soul is bound in the end to arrive.

It is better to arrive in the light than to be only transported through the dark. "Who is blind here will be blind in the hereafter."

Therefore, one does not take initiation for the sake of curiosity to see what is going on in a "secret" Order. Such a one will certainly not be able to see what he wishes to, for only the eye of sincerity can see. The eye of curiosity has the cataract of doubt, and is blind already.

Neither does one take initiation for the sake of gaining some material advantage in one's occupation. Initiation is not a scientist's process, or an engineer's invention, or a business enterprise; it is not something that can be stolen, nor anything to be bought. It is revelation, which has new offspring at every moment, which can never be stolen by a thief. The only process for gaining it is righteousness, and when its light is covered under a bushel, even the Jam [drinking glass] of mystery stolen from Jamsheyd will serve no better than an earthen bowl.

One does not take initiation for the sake of attaining happiness. It is true that one cannot attain wisdom without deriving a certain advantage from it, as it is more advantageous to be wise than ignorant. But it is not for this that the journey is entered upon. However, as he progresses on the spiritual path the Sufi becomes aware of a wonderful peace, which inevitably comes from the constant presence of God.

Many people of various beliefs and faiths have written about the practice of the presence of God, and all speak of the happiness they receive from being in His presence. So it is no wonder that the Sufi also, should he wish to speak of it, should testify to similar happiness. He does not claim to a greater happiness than his fellow-men because he is a human being and subject to all the shortcomings of mankind. But at the same time others can decide about his happiness better even than his words can tell it. The happiness which is experienced in God has no equal in anything in the world, however precious it may be, and everyone who experiences it will realize the same.

One should not seek initiation if one has set before oneself certain principles one does not wish to abandon. One might find that the foundation one has built does not correspond with the building now to be erected upon it. Such is the person who goes from one teacher to another, from one method to another, and is never able to gain that which is only to be obtained through steadfastness. Those who have a desire to teach while coming to learn should not pose as disciples; they must come as teachers.