The solution to the problem of the day is the awakening to the divinity in all beings, and in the working for this great cause, one is not only offering service to humanity but also to God.

The aim of the Sufi is to release his captive soul from the boundaries of the 'I' and 'My' concepts, by merging into the ecstasy of a spiritual Ideal. The soul's freedom could be just as peaceful as that Ideal, but the Sufi is well aware that as long as there is limitation of duality, the soul cannot really be free. This paradox is overcome through the realisation that the concepts of 'I' and 'My' are only illusions. What we think of as 'I' is just our own perception of an individual entity functioning as part of an entire network. In the same way, a drop of water is an entity only as long as it is seen as a drop, but as soon as that drop is poured back into the ocean, it is then all ocean -water. Therefore, for the Sufi, the ideal which releases the soul from its boundaries is in fact the souls' own image, the soul itself, which knows not 'I' nor 'My'.

Among the numberless purposes in our lives - which nevertheless, could not be accomplished in a whole lifetime - one might take for granted that the essential ideals which secure a balanced condition between body, mind, heart and soul are those related to the concept of life itself, such as, for instance, the desire to live fully, the urge for knowledge, the want for power, the longing for happiness and the need for peace.

To the question whether or not a material ideal could lead to an inner purpose, one might say that, seen from the point of view of the 'Divine Purpose', even a material ideal could very well be the outcome of a spiritual one. Therefore every effort towards the fulfilment of one's life purpose, whether the effort be material or spiritual, whether made consciously or unconsciously, brings one nearer, step by step, to the ultimate goal. Furthermore this process can be seen as a humble contribution to the fulfilment of the 'Divine Purpose', since the entire creation is in a constant state of formation, all according to a central theme.

The purpose in life is not fulfilled only in rising to greatest heights but also by diving deep into the deepest depths, whereby the self is lost, but finds itself again as a result of the widening of its sphere of consciousness. It is just like the seed which finds the fulfilment of its purpose when rising as a plant and spreading out in full bloom in the rays of the sun, after having been buried deep under the earth.

At the level of mystical understanding, according to Sufi esoteric teaching, this could be explained as the process of the tuning of the ego to a higher pitch. One values most that which one has made the greatest efforts to obtain although, paradoxically, the most valuable achievements are sometimes obtained with the least effort. Unfortunately, one does not always realise the real value of such achievements, unless one has learned the hard way to appreciate all that is bestowed upon one by the Grace of God.

There is no experience in life which is worthless; there is not one moment which is really wasted, providing one is wise enough to carefully assemble the bits and pieces of past memories and learn from experience. The self, 'The Conscience', invariably rejoices or suffers unrest from positive or negative thoughts,or, when losing hold of itself, becomes radiant, being able then to focus all its creative energy on the reality of the Divine Presence. However, the self is only the channel through which the soul is ultimately the 'specator' of all happenings reflected as impressions, and like the mirror the reflections perceived do not leave traces on its pure surface.

Another subject found in Sufi teaching is the alchemy of happiness, which, as we know from fairy tales, is the use of a magic formula to turn base metal into gold. This mystical legend symbolises so beautifully the basic principle of the Inner School of the Sufis, where deep consideration is offered to the importance of transforming one's gross ego into a humble attitude of respect; awakening one's heart to the consciousness of its privelege in being the 'Temple of God', radiating God's love to all who come one's way.

This inner consciousness can be developed by travelling a very thorny path, called 'The Art of Personality'. This requires constant efforts to forge the character into a living example of love, harmony andd beauty, so thatone may be a bringer of happiness. Happiness is the birthright of all beings, although one may not always be conscious of the laws of happiness. These teach one that haooiness is only there when one becomes an inspiration for happiness for others. But how might this be accomplished? Through trying to appreciate what is good in another and overlooking that which disturbs one when others are not in accord with one's own thinking; by trying to see the point of view of others, with tolerance for their convictions, even though they are contrary to one's own; by trying to avoid judging the feelings of others, especially when involved with those whom one has once loved; by trying to overlook one's own failures as well as those of others, because even in a fall there is a hidden stepping-stone on which to rise above feelings of being either lower or higher than others in God's presence; by trying to attune oneself to the rythmn of all those whom one meets, and in whose company there might be a hidden guidance, as there always is in everything which happens in one's life, providing one has lost oneself in the ecstasy of the Divine Presence.

For information on the International Sufi Movement, or to order books, lectures or the Biography of Pir-o-Murshid Inayat Khan, check out the Sufi Bookstore website, http://guess.worldweb.net/sufi/