The Mysticism of Music, Sound and Word (The Sufi Teachings of Hazrat Inayat Khan Book 2)

by Hazrat Inayat Khan

There are two aspects of vibrations, fine and gross, both containing varied degrees; some are perceived by the soul, some by the mind, and some by the eyes. What the soul perceives are the vibrations of the feelings; what the mind conceives are the vibrations of the thoughts; what the eyes see are the vibrations solidified from their ethereal state and turned into atoms which appear in the physical world, constituting the elements ether, air, fire, water and earth. The finest vibrations are imperceptible even to the soul. The soul itself is formed of these vibrations; it is their activity which makes it conscious.

The earth has various aspects of beauty as well as of variety in its sound. Its pitch is on the surface, its form is crescent-like, and its color is yellow. The sound of earth is dim and dull, and produces a thrill, activity and movement in the body. All instruments of wire and gut, as well as the instruments of percussion, such as the drum, cymbals, etc., represent the sound of the earth.

The sound of water is deep, its form is serpent-like, its color green, and it is best heard in the roaring of the sea. The sound of running water, of mountain rills, the drizzling and pattering of rain, the sound of water running from a pitcher into a jar, from a pipe into a tub, from a bottle into a glass, all have a smooth and lively effect, and a tendency to produce imagination, fancy, dream, affection, and emotion. The instrument called jalatarang is an arrangement of china bowls or glasses graduated in size and filled with water in proportion to the desired scale; more water lowers the tone, and less raises it. These instruments have a touching effect upon the emotions of the heart.

The sound of fire is high pitched, its form is curled, and its color is red. It is heard in the falling of the thunderbolt and in a volcanic eruption, in the sound of a fire when blazing, in the noise of squibs, crackers, rifles,...

The sound of air is wavering, its form zigzag, and its color blue. Its voice is heard in storms, when the wind blows, and in the whisper of the morning breeze. Its effect is breaking, sweeping and piercing. The sound of air finds expression in all wind instruments made of wood, brass and bamboo; it has a tendency to kindle the fire of the heart, as Rumi writes in his Masnavi about the flute. Krishna is always portrayed in Indian art with a flu...

The sound of ether is self-contained, and it holds all forms and colors. It is the basis of all sounds, and is the undertone which is continuous. Its instrument is the human body, because it can be audible through it; although it is all-pervading, yet it is unheard. It manifests to man as he purifies his body from material properties. The body can become its proper instrument when the space within is opened, when all the tubes and veins in it are free. Then the sound which exists externally in space becomes manifest inwardly also. Ecstasy, illumination, restfulness, fearlessness, rapture, joy and revelation are the effects of this sound. To some it manifests of itself, to others when they are in a negative state caused by weakness of the body or mind; t...

The sound of earth and water comingled has a tenderness and delicacy. The sound of earth and fire produces harshness. The sound of earth and air has strength and power. The sound of water and fire has a lively and animating effect. The sound of water with ether has a soothing and comforting effect. The sound of fire and air has a terrifying and fearsome effect. The sound of fire...

Chapter 2 Vibrations

Vibrations turn to atoms and atoms generate what we call life; thus it happens that their grouping, by the power of nature's affinity, forms a living entity; and as the breath manifest through the form so the body becomes conscious. In one individual there are many fine and small beings hidden; in his blood, in his brain cells, in his skin, and in all planes of his existence.

so in his mental plane there are many beings, termed Muwakkals, or elementals.

Vibrations as a rule have length as well as breadth; and they may last the least fraction of a moment or the grater part of the age of the universe. They make different forms, figures, and colors as they shoot forth, one vibration creating another; and thus myriad's arise out of one. In this way there are circles beneath circles and circles above circles, all of which form the universe. Every vibration after its manifestation becomes merged again in its original source.

The reason why plants and animals can perceive the vibrations and know of coming events while man is ignorant of them, is because he has blinded himself with egotism.

It is the state of vibrations to which man is tuned that accounts for his soul's note. The different degrees of these notes form a variety of pitch divided by the mystics into three distinct grades. First the grade which produces power and intelligence, and may be pictured as a calm sea. Secondly, the grade of moderate activity which keeps all things in motion, and is a balance between power and weakness which may be pictured as the sea in motion. Thirdly, the grade of intense activity, which destroys everything and causes all weakness and blindness; it may be pictured as a stormy sea.

When a person speaks, thinks, or feels either harshly or kindly of another, it reaches the spirit of that one either consciously or unconsciously by the power of vibration. If we happen to be offended with someone and do not show it in speech or action, yet it still cannot be hidden, for the vibrations of our feeling will reach directly to the person in question, and he will begin to feel our displeasure, however far away he may be. The same is the case with our love and pleasure: however we may try to conceal it in speech or action, it cannot be hidden. This explains the old adage that even walls have ears, which really means that even the wall is not impervious to vibrations of thought.

Intensity of activity produces strong vibrations named in Sufi terms Jalal; gentleness of activity causes mild vibrations called Jamal. The former activity works as strength and power, the latter as beauty and grace. The conflict of both these forces is termed Kamal, and causes nothing but destruction.

Chapter 3 Harmony

Harmony is the source of manifestation, the cause of its existence, and the medium between God and man.

The peace for which every soul strives, and which is the true nature of God and the utmost goal of man, is but the outcome of harmony; this shows that all life's attainments without a sense of harmony are but vain. It is the attainment of harmony which is called heaven, and it is the lack of it which is termed hell. The master of it alone understands li...

There are three aspects of harmony: eternal, universal, and individual.

1. Eternal Harmony Eternal harmony is the harmony of consciousness. As it is in itself eternal, all things and beings live and move in it; yet it remains remote, undisturbed and peaceful. This is the God of the believer, and the God of the knower. All vibrations from the finest to the grossest are held together by this harmony, as well as each atom of manifestation, and both creation and destruction take place in order to uphold it. Its power ultimately attracts each being towards the everlasting peace.

Man is drawn in two opposite directions by the power of harmony: towards the Infinite and towards manifestation. He is less conscious of the former than of the latter, and by facing towards one direction he loses sight of the other. The Infinite, being the essential spirit of all, finally attracts all to itself. The Sufi gives the greatest importance to...

2. Universal ...

The existence of land and water, the land for the water, and the water for the land; the attraction between the heavens and the earth, all demonstrate the universal harmony. The attraction of the sun and moon to each other, the cosmic order of the stars and the planets, all connected and related with each other, moving and working under a certain law; the regular rotation of the seasons, the night following the day, and the day in its turn giving place to the night; the dependence of...

3. Individual Harmony: Between Body and Soul

The soul rejoices in the comforts experienced by the external self, yet man becomes so engrossed in them that the soul's true comfort is neglected. This keeps man dissatisfied through all the momentary comforts he may enjoy, but not understanding this he attributes the cause of his dissatisfaction to some unsatisfied desire in his life.

The true delight of the soul lies in love, harmony, and beauty, the outcome of which is wisdom, calm, and peace; the more constant they are the greater is the satisfaction of the soul.

4. Individual Harmony: Between Individuals

Every being has an individual ego produced from his own illusion. This limits his view which is led in the direction of his own interest, and he judges of good and bad, high or low, right or wrong in relation to himself and others, through his limited view, which is generally partial and imaginary rather than true. This darkness is caused by the overshadowing of the soul by the external self. Thus a person becomes blind to his own infirmities as well as to the merits of another, and the right action of another becomes wrong in his eyes and the fault of the self seems right.

The Nafs, the ego of an individual, causes all disharmony with the self as well as with others, thus showing its unruliness in all aspects of life.

5. Disharmony of Animals

6. Disharmony of Birds

7. Disharmony of Insects

how the power of Nafs grows at each step in nature's evolution, and culminates in man, creating disharmony all through his life, unless it is subdued, producing thereby a calm and peace within the self, and a sense of harmony with others.

8. Disharmony In Humans

9. Creating Harmony Between Classes of Human Beings

There are four different classes of men who harmonize with each other in accordance with their different states of evolution: angelic, human, animal, and devilish. The angelic seeks for heaven The human being struggles along in the world The man with animal propensities revels in his earthly pleasures Tthe devilish man is engaged in creating mischief, thereby making a hell for himself and for others.

10. Harmony In Contrast

11. Five Elemental Natures In People

12. Tone of the Voices

There are nine different aspects of feeling, each of which has a certain mode of expression: mirth, expressed in a lively tone grief, in a pathetic tone fear, in a broken voice mercy, in a tender voice wonder in an exclamatory tone courage in an emphatic tone frivolity, in a light tone attachment, in a deep tone indifference, in the voice of silence

13. Rhythm In Speaking

It must be understood that rhythm is the balance of speech and action. One must speak at the right time, otherwise silence is better than speech.

The Sufi avoids all unrhythmic actions; he keeps the rhythm of his speech under the control of patience, not speaking a word before the right time, not giving an answer until the question is finished. He considers a contradictory word a discord unless spoken in a debate, and even at such times he tries to resolve it into a consonant chord. A contradictory tendency in man finally develops into a passion, until he contradicts even his own idea if it be propounded by another.

14. Harmony In Speaking With Others

15. Harmony of Three People

Sometimes the interval between the disconnected notes is filled by a middle note forming a consonant chord.

In this way, however inharmonious two persons may be, the forming of a consonant chord by an intervening link creates harmony.

16. Harmony Through Tolerance

17. The Key Note

The key-note is always in harmony with each note, for it has all notes of the scale within it. In the same way the Sufi harmonizes with everybody whether good or bad, wise or foolish, by becoming like the key-note.