The law of cause and effect is as definite in its results in the realm of speech and thought as in the physical world.

Evil done, when it is considered evil, is a sin; and good done, when it is considered good, is a virtue, but one who does good or bad without understanding, has no responsibility for his sins nor credit for his virtues; but he is liable to punishment or reward just the same.

Man forms his future by his actions. His every good or bad action spreads its vibrations and becomes known throughout the universe. The more spiritual a man is, the stronger and clearer are the vibrations of his actions, which spread over the world and weave his future.

The universe is like a dome: it vibrates to that which you say in it, and echoes the same back to you. So also is the law of action: we reap what we sow

It is impossible to differentiate between good and bad, because the thing seen is colored by the personality of the seer; to the bad view, all good is bad, and to the good view, even the bad seems good in a certain sense; so the wise keep silence in distinguishing good from bad. The most essential rule is not to do to others that which you would not have done to you. That action is desirable which results from kindness, and that action is undesirable which is unkind. Doubtless also, might is often right, but in the end, right is the only might.

There are different principles for life in different religions, but a Sufi's will is the principle for himself. He is the servant, who surrenders himself to principles; and he is the master, who prescribes principles for himself. One who has never been commanded in life, never knows how to command; in the same way, to be the master, one must first be the servant.

The murshid as a physician of the soul prescribes necessary principles to the mureed, who after accomplishing the training, arrives at that blessed state where he overcomes virtues and sins, and stands beyond good and bad. To him happiness no longer differs from sorrow, for his thought, speech, and action become the thought, speech, and action of God.

MUSIC AMONG SUFIS
Music is called Ghiza-i-ruh, the food of the soul, by Sufis. Music being the most divine art elevates the soul to the higher spirit; music itself being unseen soon reaches the unseen; just as only the diamond can break the diamond, so musical vibrations are used to make the physical and mental vibrations inactive, in order that the Sufi may be elevated to the spiritual spheres.

Music consists of vibrations which have involved from the top to the bottom, and if they would only be systematically used, they could be evolved from the bottom to the top. Real music is known only to the most gifted ones. Music has five aspects:

1. Tarab – music which induces motion of the body (artistic)
2. Raga – music which appeals to the intellect (scientific)
3. Qul – music which creates feelings (emotional)
4. Nida – music heard in vision (inspirational)
5. Saut – music in the abstract (celestial)

Music has always been the favorite Sufi means of spiritual development. Rumi, the author of the Masnavi, introduced music into his Maulvi Order, and enjoyed the memory of his blessed murshid's association while listening to it. Since that time music has become the second subject of Sufi practices. They declare that it creates harmony in both worlds and brings eternal peace.

The great mystic of India, Khwaja Muinuddin Chishti, introduced music into his Chishti Order. Even today musical entertainments for the elevation of the soul, called Sama, are held among Sufis.

ECSTASY
Ecstasy is called Wajd by Sufis: it is especially cultivated among the Chishtis. This bliss is the sign of spiritual development and also the opening for all inspirations and powers. This is the state of eternal peace, which purifies from all sins. Only the most advanced Sufis can experience Wajd. Although it is the most blissful and fascinating state, those who give themselves entirely to it become unbalanced, for too much of anything is undesirable; as the day's labor is a necessary precursor of the night's rest, so it is better to enjoy this spiritual bliss only after the due performance of worldly duties.

Sufis generally enjoy Wajd while listening to music called Qawwali, special music producing emotions of love, fear, desire, repentance, etc.

There are five aspects of Wajd: Wajd of dervishes, which produces a rhythmic motion of the body; Wajd of idealists, expressed by a thrilling sensation of the body, tears and sighs; Wajd of devotees, which creates an exalted state in the physical and mental body; Wajd of saints, which creates perfect calm and peace; and Wajd of prophets, the realization of the highest consciousness called Sidrat ul-Muntaha. One who by the favor of the murshid arrives at the state of Wajd is undoubtedly the most blessed soul and deserves all adoration.

CONCENTRATION
The entire universe in all its activity has been created through the concentration of God. Every being in the world is occupied consciously or unconsciously in some act of concentration. Good and evil are alike the result of concentration. The stronger the concentration, the greater the result; lack of concentration is the cause of failure in all things. For this world and the other, for material as well as spiritual progress, concentration is most essential.

The power of will is much greater than the power of action, but action is the final necessity for the fulfillment of the will. Perfection is reached by the regular practice of concentration, passing through three grades of development: Fana-fi-Shaikh, annihilation in the astral plane, Fana-fi-Rasul, annihilation in the spiritual plane, and Fana-fi-Allah, annihilation in the abstract.

After passing through these three grades, the highest state is attained of Baqi-bi-Allah, annihilation in the eternal consciousness, which is the destination of all who travel by this path.

Breath is the first thing to be well studied. This is the very life, and also the chain which connects material existence with the spiritual. Its right control is a ladder leading from the lowest to the highest stage of development. Its science is to be mastered by the favor of the murshid, the guiding light of God.

MALE AND FEMALE ASPECTS OF GOD
The only Being is manifested throughout all planes of existence in two aspects, male and female, representing nature's positive and negative forces. In the plane of consciousness there are two aspects: Wahdat, consciousness, and Ahadiat, eternal consciousness, and thus also spirit and matter, night and day, signify the dual aspect on lower planes. In the mineral and vegetable kingdoms sex is in a state of evolution, but the highest manifestation of male and female is man and woman.

Man being the first aspect of manifestation, is the more spiritual and nearer to God; woman being the next manifestation, is finer and more capable of divine knowledge. Man's natural tendency is towards God, while woman's tendency is towards the world. These contrary tendencies result in balance. Therefore man needs woman to direct his life, and woman needs man for her guidance and protection, both being incomplete in themselves.

The problem of the emancipation of woman may be studied by a comparison of her position in the East and in the West.

The Oriental woman, whose freedom is restricted, is the better wife from the individual point of view, but the enforced inactivity of half the population is not beneficial to the nation. The Occidental woman who is given entire freedom is less anxious for and less capable of home life, but being out in the world her influence promotes the advancement of the nation.

At first sight it would appear that woman is more respected by man in the West, but in reality the East gives her the greater reverence.

Man has more freedom than woman throughout the entire world because he has more strength and power; and the fineness of woman needs protection, just as the eye, being the finest organ of the body, has been protected by nature with eyelids. Both excel in their own characteristics.

A virgin is idolized by man because she is the model of high manifestation; woman's virtue is a greater ideal than her physical and intellectual beauty. Nature has placed her under the protection of man, but what is most desirable is that man gives her freedom and that she appreciates it by making the best use of it.

There are three kinds of virgins. One, commonly considered a virgin, who has never had association with a man; another is the virgin in heart, whose love is centered in one beloved only; and the third is the virgin in soul, who considers man as God. She alone can give birth to a divine child.

A woman may become a doctor, solicitor, or minister, but it is incomparably greater if she can become a good wife and a kind mother.

Monogamy and polygamy are inborn human attributes. They also exist among birds and beasts. Each individual is born with one of these tendencies, but sometimes one rather than the other is developed by the effect of the atmosphere and surroundings. These tendencies also depend upon the climatic and physical conditions of different countries and races. Polygamy may be natural to man, and monogamy to woman, as the former helps manifestation while the latter destroys it. Illegal polygamy is worse than legal, because it creates deceit and falsehood. Monogamy is the ideal life which is a comfort in this world and the next, and perfects one in love.

Absolute renunciation is as undesirable as is the blind attachment to the world. The ideal life is detached interest in the world, which is best accomplished by man and woman together.

Woman is a mystery within herself, owing to her subtle nature. Sages who made the mistake of considering woman to be of lesser spiritual importance forgot that they themselves were the product of woman.

The majority of prophets and masters have been men because man is the higher manifestation, as is signified by the myth of Adam and Eve, in which Eve was born from the rib of Adam, meaning that woman is the later manifestation; the fruit means that woman directed man's thoughts towards procreation. The interpretation of Adam and Eve's exile from heaven is the fall of mankind from the state of innocence to the state of youth. The separation and unhappiness of Adam and Eve show the object of God to manifest in the dual aspect, that He may accomplish his real desire of love. According to the Vedanta half of the divine body, Ardhangi, is womanhood, proving that unity of both is the complete life.

Sufis consider a life of complete unity the most balanced, if it is true and harmonious. Love and wisdom create harmony between man and woman; but these being absent, harmony ceases to exist.

A child inherits more attributes from its mother than from its father, therefore the mother is more responsible for its merits and defects and if she has knowledge she can train the soul of her child even before its birth by the power of her concentration, molding the child's future according to her own will.

Harmony between finer persons is more lasting than the affections of average mankind. People of angelic qualities have everlasting harmony between them, in which God Himself accomplishes His object of manifestation.

Mankind is born with a worshipful attitude, and as all attitudes demand satisfaction by expression, so the attitude of worship finds its object of adoration. The ancient Greeks and Shiva Bhaktas of India worshipped both aspects of manifestation in the names of gods and goddesses. Sufism, being the essence of all religions and philosophies, looks upon both the opposite aspects of nature as one in reality, and calls it Sifat Allah. Sufis reach realization of God by adoring His nature, calling on Him saying, 'kullu shayin halikun (illa wajhahu), 1 which means, 'Everything will perish, except His own Face.' They look upon all names and forms as the means of realizing the One, the only Being.


1. Qur'an 28:88 kullu shayin halikun illa wajhahu