Sentences of the Khajagan


RUDBARI:      Heart to heart is an essential means of passing on the secrets of the Path.

MAGHRIBI:      Learning is in activity. Learning though words alone is minor activity.

KHURQANI:      At a certain time, more can be conveyed by distracting useless attention than by attracting it.

GURGANI:      The teacher and the taught together produce the teaching.

PARMADHI:      Experience of extremes is the only way towards the proper working of the mean in study.

HAMADANI:      Service of humanity is not only helpful to correct living. By its means the inner knowledge can be preserved, concentrated and transmitted.

YASAVI:      Local activity is the keynote of the Dervish Path.

BARQI:      Aesthetics is only the lowest form of perception of the Real.

ANDAKI:      Effort is not effort without zaman, makan, ikhwan (right time, right place, right people).

GHAJDAWANI:      We work in all places and at all times. People believe that a man is important if he is famous. The converse may equally well be true.

AHMAD SADIQ:      The mark of the Man who has Attained is when he does not mistake figurative for specific, or literal for symbolic.

FAGHNAVI:      Our science is not of the world, it is of the worlds.

REWGARI:      Stupidity is to look for something in a place where untutored imagination expects to find it. It is, in fact, everywhere that you can extract it.

RAMITANI:      Information becomes fragmented, knowledge does not. What causes fragmentation in information is scholasticism.

SAMASI:      Man thinks many things. He thinks he is One. He is usually several. Until he becomes One, he cannot have a fair idea of what he is at all.

SOKHARI:      We send a thought to China, and it becomes Chinese, they say, because they cannot see the man who sent it. We send a man to India, and they say that he is only a Turkestani.

NAQSHBAND:      When people say "weep", they do not mean "weep always". When they say "do not cry", they do not mean you to he a permanent buffoon.

ATTAR:      A true document may contain seven layers of truth. A writing or speech which appears to have no significance may have as many layers of truth.

KHAMOSH:      It is not a matter of whether you can learn by silence, by speech, by effort, by submission. It is a matter of how this is done, not "that it is done".

KASHGARI:      If you still ask: "Why did such-and-such a person teach in this or that manner, and how does it apply to me?" - you are incapable of understanding the answer deeply enough.

CHARKHI:      No matter where the truth is in your case, your teacher can help you find it. If he applies only one series of method to everyone, he is not a teacher, let alone yours.

SAMARQANDI (KEWAJA AHRAR):      For every trick or imagination there is a reality of which it is a counterfeit.

AL-LAHI:      We do not live in the East or West; we do not study in the North, nor do we teach in the South. We are not bound in this way, but we may be compelled to talk in this way.

AL-BOKHARI:      The Way may be though a drop of water. It may, equally, be through a complex prescription (ordering).

ZAHID:      When you see a Sufi studying or teaching something which seems to belong to a field other than spirituality you should know that there is the spirituality of the age.

DERVISH:      When it is time for stillness, stillness; in the time of companionship, companionship; at the place of effort, effort. In the time and place of anything, anything.

SAMARQANDI AMINI(K)I:      Pass from time and place to timelessness and placelessness, to the other worlds. There is our origin.

SIMAQI:      If you take what is relative to be what is absolute, you may be lost. Take nothing, rather than risk this.

SIRHINDI:      Do not talk only of the Four Ways, or of the Seventy-two Paths, or of the "Paths as numerous as the souls of Men". Talk instead of the Path and the attaining. All is subordinated to that.

MASUM:      Essence (Dhat) manifests only in understanding.

ARIF:      But it may develop independently of this. These men called daravish (dervishes) are not what you think them to be. Think, therefore, of the Real. It is something like what you think it to be.

BADAUNI:      You cannot destroy us if you are against us. But you can make things difficult for us even if you think you are helping.

JAN-I-JANAN:      Man can partake of the Perpetual. He does not do this by thinking he can think about it.

DEHLAVI:      We spend a space in a place. Do not put up a sign to mark the place. Take rather of the material which adheres to the place, while it is still there.

QANDAHARI:      You hear my words. Hear, too, that there are words other than mine. These are not meant for hearing with the physical ear. Because you see only me, you think there is no Sufism apart from me. You are here to learn, not to collect historical information.

JAN-FISHAN:      You may follow one stream. Realize that it leads to the Ocean. Do not mistake the stream for the Ocean.


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