Cuando oración, rituales y vida ascética son solo los medios para la autoindulgencia, son más dañinos que beneficiosos. Esto resulta muy obvio para la gente hoy en día, cuando es comúnmente reconocido que las fijaciones no son lo mismo que las actividades valiosas y laudables. Uno no debería rezar si esa oración es vanidad, los rituales son erróneos cuando proporcionan satisfacciones inferiores, como estímulo emocional, en vez de instrucción; él o ella no deberían ser ascéticos si no hacen más que disfrutar de ello.

Humility cannot be taught by propaganda, though slavery can. Shouting for humility is a form of arrogance. One of my most abiding recollections is of a priest at a religious occasion once roaring, in the most threatening way imaginable: ‘O our Lord God, we most humbly pray…!’Real humility is not always the same as apparent humility. Remember that fighting against self-conceit is still fighting: and that it will tend to suppress it temporarily. It does not cure anything.Remember, too, that humility itself does not bring an automatic reward: it is a means to an end. It enables a person to operate in a certain manner.

To understand the extreme lengths to which the Sufis were prepared to go in reading esoteric meanings into the quite simple language of their Scriptures, it is necessary to remember that the Koran was committed to memory by all deeply religious men and women, and recited constantly, aloud or in the heart; so that the mystic was in a state of uninterrupted meditation upon the Holy Book. Many passages which would otherwise pass without special notice were therefore bound to arrest their attention, already sufficiently alert, and to quicken their imagination, already fired by the discipline of their austerities and the rigor of their internal life.

(از ابوالحسن بوشنجی راجع به حقیقت تصوّف پرسیدند، گفت:) امروز اسمی است و حقیقت پدید نه؛ و پیش از این حقیقت بود بی اسم.

The Seeking of the Master. Musa Najib was asked why he charged a fee from those who came to his sessions; and why he often did not even address his audience. He said: 'I charge for this object lesson: people believe that knowledge must be given freely, and consequently mistake everything which is free for knowledge. I do not always lecture because, among Sufis, “The Master finds the pupil.” The pupil has to be physically present: but he may be absent in every other sense. When I discern that a pupil is “present” then I “find” him, for then his inner call is audible to me, even if it is silent to him.' 'Seek and you will be found.

In the modern world we are in a paradoxical situation; because although in theory man knows that he can extend his attention to something and then remove it, he very often does not do so. In many areas he does not look at something and then detach from it, and look at something else.Once he has found something to interest himself in, he cannot detach himself from it efficiently, and therefore he cannot be objective. Note that, in most if not all languages, we have words like 'objectivity' which leads people to imagine that they have it, or can easily use it. That is equivalent (in reality if not in theory) to saying 'I know the word “gold”, so I am rich.

Instant Reading. A certain famous Fakir was claiming in the village that he could teach an illiterate person to read by a lightning technique. Nasrudin stepped out of the crowd: 'Very well, teach me – now.' The Fakir touched the Mulla's forehead, and said: 'Now go home immediately and read a book.' Half an our later Nasrudin was back in the market-place, clutching a book. The Fakir had gone on his way. 'Can you read now, Mulla?' the people asked him. 'Yes, I can read – but that is not the point. Where is that charlatan?' 'How can he be a charlatan if he has caused you to read without learning?' 'Because this book, which is authoritative, says: “All Fakirs are frauds”.

Contrary to Expectation. A wise man, the wonder of his age, taught his disciples from a seemingly inexhaustible store of wisdom. He attributed all his knowledge to a thick tome which was kept in a place of honour in his room. The sage would allow nobody to open the volume. When he died, those who had surrounded him, regarding themselves as his heirs, ran to open the book, anxious to possess what it contained. They were surprised, confused and disappointed when they found that there was writing on only one page. They became even more bewildered and then annoyed when they tried to penetrate the meaning of the phrase which met their eyes. It was: 'When you realise the difference between the container and the content, you will have knowledge.

Truth is one, unique, single; it isindivisibly One.And its Oneness, and the knowledge ofthat oneness belongs to him; isplaced in him.Impossible, impossible; it is aloofness,estrangement, separation; he is known onlyby them.Knowledge of One is abstract; single,indivisible.To say one, and to say single is to reachthe attribute; but he, who is one, is beyondattribute.If I say "I," he sends back "I," in answerto my "I". So, "he" is for you and not forme.And if I say Unity is Oneness for hisloneliness, for his being alone, then Iplaced him increation; among things created.And if I say single One, as number one; howcan he comewithinnumber?And if I say, he is One for as theresult of being considered one, being provedOne–then Iplaced limit on him; delimitedhim.

One of the outstanding sources of resistance to imperial power in the Muslim world came from Sufi groups. While Sufi brotherhoods are generally known for a more quietist and mystic approach to Islam, they traditionally rank among the best organized and most coherent groupings in society. They constitute ready-made organizations - social-based NGOs, if you will - for maintaining Islamic culture and practices under periods of extreme oppression and for fomenting resistance and guerrilla warfare against foreign occupation. The history of Sufi participation in dozens of liberation struggles is long and widespread across Asia, the Middle East, and Africa. Sufi groups were prominent in the anti-Soviet resistance, and later against the American in Afghanistan and against US occupation forces in Iraq.

Soudain, il me sembla que le ciel descendait. De la terre, surgit comme une fontaine d’énergie dorée. Cette chaude énergie m’encercla, et mon corps et mon esprit devinrent très légers et très clairs. Je pouvais même comprendre le chant des petits oiseaux autour de moi. A cet instant, je pouvais comprendre que le travail de toute ma vie dans le Budo était réellement fondé sur l’amour divin et sur les lois de la création. Je ne pus retenir mes larmes, et pleurai sans retenue. Depuis ce jour, j’ai su que cette grande Terre elle-même était ma maison et mon foyer. Le soleil, la lune et les étoiles m’appartiennent. Depuis ce jour, je n’ai plus jamais ressenti aucun attachement envers la propriété et les possessions.

From my insufficiency to my perfection, and from my deviation to my equilibriumFrom my sublimity to my beauty, and from my splendor to my majestyFrom my scattering to my gathering, and from my rejection to my communionFrom my baseness to my preciousness, and from my stones to my pearlsFrom my rising to my setting, and from my days to my nightsFrom my luminosity to my darkness, and from my guidance to my strayingFrom my perigee to my apogee, and from the base of my lance to its tipFrom my waxing to my waning, and from the void of my moon to its crescentFrom my pursuit to my flight, and from my steed to my gazelleFrom my breeze to my boughs, and from my boughs to my shadeFrom my shade to my delight, and from my delight to my tormentFrom my torment to my likeness, and from my likeness to my impossibilityFrom my impossibility to my validity, and from my validity to my deficiency.I am no one in existence but myself,

گفتم: ای پیر، چشمه ی زندگانی کجاست؟گفت: در ظلمات.گفتم: راه از کدام جانب است؟گفت: از هر طرف که بروی، می رسی.گفتم: نشانی ظلمات چیست؟گفت: تو خود در ظلماتی، اما نمی دانی.

والمحزن أن هناك إنفصالا في علومنا الدينية بين الفقة والتصوف ، مما جعل المتصوفين يجنحون أحيانا إلى الجنون ، وجعل الفقهاء أحيانا يمثلون القانون العاتي الأصم

Not a believer in the mosque am I,Nor a disbeliever with his rites am I.I am not the pure amongst the impure,I am neither Moses nor Pharaoh.Bulleh, I know not who I am.Not in the holy books am I,Nor do I dwell in bhang or wine,Nor do I live in a drunken haze,Nor in sleep or waking known.Bulleh, I know not who I am.Not in happiness or in sorrow am I found.I am neither pure nor mired in filthy ground.Not of water nor of land,Nor am I in air or fire to be found.Bulleh, I know not who I am.Not an Arab nor Lahori,Not a Hindi or Nagouri,Nor a Muslim or Peshawari,Not a Buddhist or a Christian.Bulleh, I know not who I am.Secrets of religion have I not unravelled,I am not of Eve and Adam.Neither still nor moving on,I have not chosen my own name!Bulleh, I know not who I am.From first to last, I searched myself.None other did I succeed in knowing.Not some great thinker am I.Who is standing in my shoes, alone?Bulleh, I know not who I am.