WITHOUT WORDS OR THOUGHTS
rather an intellectual pupil,
and he liked to talk.
His teacher was interested in his intelligent inquires,
and so he encouraged him to talk,
whereas it is the custom in the East
for the pupil to remain silent before his teacher.
and his pupil as usual wanted to discuss and argue,
which was not agreeable to the teacher at the time.
He said in Persian, “khamush”, which means silence.
And the pupil remained silent.
he never spoke anywhere.
but there came a time when his silence began to speak aloud.
His silent thought would manifest;
his silent wish would become granted;
his silent glance would heal;
his silent look would inspire.
It was the spoken words which had kept him dead all this time.
The moment his lips were closed the silence in him began to live.
In Hyderabad people called him Shaikh Khamush,
the king of silence or the silent king.
Spiritual Dimensions of Psychology
Hazrat Inayat Khan
Living Silence -- Hazrat Inayat Khan
Technique of Forgiveness - Emmet Fox
One day the teacher was in a condition of exaltation, and his pupil as usual wanted to discuss and argue, which was not agreeable to the teacher at the time. He said in Persian, “khamush”, which means silence. And the pupil remained silent.
No one heard him speak after that, no one in the house nor outside; he never spoke anywhere.
Years passed by and the man still kept silent, but there came a time when his silence began to speak aloud. His silent thought would manifest; his silent wish would become granted; his silent glance would heal; his silent look would inspire.
His silence became living. It was the spoken words which had kept him dead all this time. The moment his lips were closed the silence in him began to live.
His presence was living. In Hyderabad people called him Shaikh Khamush, the king of silence or the silent king.
Spiritual Dimensions of Psychology
Hazrat Inayat Khan
The technique of forgiveness is simple enough, and not very difficult to manage when you understand how. The only thing that is essential is willingness to forgive. Provided you desire to forgive the offender, the greater part of the work is already done. People have always made such a bogey of forgiveness because they have been under the erroneous impression that to forgive a person means that you have to compel yourself to like him. Happily this is by no means the case - we are not called upon to like anyone whom we do not find ourselves liking spontaneously, and, indeed, it is quite impossible to like people to order. You can no more like to order than you can hold the winds in your fist, and if you endeavor to coerce yourself into doing so, you will finish by disliking or hating the offender more than ever. People use to think that when someone had hurt them very much, it was their duty, as good Christians, to pump up, as it were, a feeling of liking for him; and since such a thing is utterly impossible, they suffered a great deal of distress, and ended, necessarily, with failure, and a resulting sense of sinfulness. We are not obliged to like anyone; but we are under a binding obligation to love everyone, love, or charity as the Bible calls it, meaning a vivid sense of impersonal good will. This has nothing directly to do with the feelings though it is always followed, sooner or later, by a wonderful feeling of peace and happiness.
The method of forgiving is this:
Get by yourself and become quiet. Repeat any prayer or treatment that appeals to you, or read a chapter of the Bible.
Then quietly say, "I fully and freely forgive X (mentioning the name of the offender); I loose him and let him go.
I completely forgive the whole business in question.
As far as I'm concerned, it is finished forever.
I cast the burden or resentment upon the Christ within me.
He is free now, and I am free too.
I wish him well in every phase of his life.
The incident is finished.
The Christ Truth has set us both free. I thank God."
Then get up and go about your business. On no account repeat this act of forgiveness, because you have done it once and for all, and to do it a second time would be tacitly to repudiate your own work.
Afterward, whenever the memory of the offender of the offense happens to come into your mind, bless the delinquent briefly and dismiss the thought.
Do this, however many times the thought may come back. After a few days it will return less and less often, until you forget it altogether.
Then perhaps after an interval, shorter or longer, the old trouble may come back to memory once more, but you will find that now all bitterness and resentment have disappeared, and you are both free with the perfect freedom of the children of God. Your forgiveness is complete.
You will experience a wonderful joy in the realization of the demonstration.
Everybody should practice general forgiveness every day as a matter of course. When you say your daily prayers, issue a general amnesty, forgiving everyone who may have injured you in any way, and on no account particularize. Simply say,
"I freely forgive everyone."
Then in the course of the day, should the thought or grievance or resentment come up, bless the offender briefly and dismiss the thought.
The result of this policy will be that very soon you will find yourself cleared of all resentment and condemnation,
and the effect upon your happiness, your bodily health, and your general life will be nothing less than revolutionary.
EMMET FOX – from THE SERMON ON THE MOUNT
In section re: The Lord's Prayer -