Diary 1963 - Murshid Sam's Living Stream

Diaries 1963April 4, 1963Beloved One of God:For the diary. I am rereading the history of Mathematics, and it is noteworthy that the greatestcontributions of the 19 th century came through the discovery of inversion and its use. I am not goingto explain what this is. Pir-o-Murshid had one mureed who may not have known much Mathematics,but he discovered and used inversion in his creative efforts. He succeeded with God, but he didnot succeed very much with man. People want metaphysics or personality, and because he did notoffer metaphysics, he did not establish a movement, and because he has certain peculiarities as aman, he has been ignored. But it is a characteristic of every great beloved one of God to have peculiarities.You are either part of the amorphous clay mass or you are crystallized out. As soon as aperson is crystallized out, he is peculiar. But it is the crystal that reflects, or even transmits, the light.The clay cannot do it.Pir-o-Murshid failed in most things. He came to deliver the Message of God, but ended with alot of people fighting to get control of the Board of Directors. God did not count. He came to presentthe term “Sufi” and in most parts of the world, the Sufi means a God-realized man, but now it meanssubservience to a Board of Directors selected by birth or election and not by the processes whicheven the Masons demand. Actually the Sufi Orders demand it much more than the Masons, but inpractice, the people in Holland and Switzerland and Suresnes have established a school for good andbad people, chosen arbitrarily and without regard to either the teachings of Pir-o-Murshid InayatKhan or any reference to God.In the North African Orders, you cannot be called a “Sufi” until you reach a certain degree. Piro-Murshidalso had a degree called “Sufi” and he gave me bayat in it while everyone else denied it.That was years ago, but already then I had the right to be called “Sufi.” It was only after recognitionby many persons in fana-fi-lillah that I was publicly acknowledged as a Sufi, and since my return,the reports are that the Murshids and Pir-o-Murshids all over Pakistan regard me as such. I will notrelate the opinion of the Indians. Saida was in many parts of India, but I not tell even her of my relationswith the Sufis in that country; it will not be believed. People believe in persons or corporations,they don’t believe in the Living God in whom we live and move and have our being, much less havethe experience.Yesterday’s paper had a headliner on the growth of promiscuity. I don’t know whether it istrue or not, but I do know there is no “solution” in sight. The Sufi receives two problems from Pakistan.He does not avoid and does not pontificate:1. The psychological problem was met by the assignment to the mureed of suitable practicesin Ryazat. Although in a sense, he was not ready for those practices, he was facing the problem forwhich those practices are the solution. It was assumed that God had permitted the problem andtherefore, God would permit the solution.This is the Sufi way. It is not the way of many who call themselves “Sufis.” The people in Europemay have legal organizations, but they are not part of one another. No man is a Murshid whodoes not feel first and then partake next of the pains, trials, and tribulations of mureeds.Pir-o-Murshid Inayat Khan said “I learn more from my mureeds than they learn from me.” It isevident that most mureeds did not learn much from him at all.