True self-denial is losing one’s self in God.
Hazrat Pir-o-Murshid Inayat Khan
Related Material by Pir-o-Murshid Inayat Khan
Compiled by Wahiduddin Richard Shelquist – wahiduddin.net
People, absorbed from morning till evening in their occupations which engage their every attention to the things of the earth and of self interest, remain intoxicated. Seldom there are moments in their lives, brought about by pain or suffering, when they experience a state of mind which can be called soberness. Hindus call this state of mind Sat, which is a state of tranquility. People then begin to become conscious of some part of their being which they find to have almost covered their eyes. When we look at life from this point of view we find that individuals who claim to be living beings are not necessarily living a full life. It is only a realization of inner life which at every moment unveils the soul, and brings before them another aspect of life in which they find fullness, a greater satisfaction, and a rest which gives true peace.
Can they speak about this to their fellow beings? And if they do, what can they say? Can they say, ‘I am purer,’ or ‘more exalted than you’ or ‘I understand life better than you?’ As life unfolds itself to us the first lesson it teaches is humility; the first thing that comes to our vision is our own limitedness. The vaster God appears to us, the smaller we find ourselves. This goes on and on until the moment comes when we lose our self in the vision of God. In terms of the Sufis this is called fana, and it is this process that was taught by Christ under the name of self-denial. Often people interpret this teaching wrongly and consider renunciation as self-denial. They think that the teaching is to renounce all that is in the world. But although that is a way and an important step which leads to true self-denial, the self-denial meant is the losing oneself in God.
Commentary by Murshid S.A.M. (Sufi Ahmed Murad)
Samuel L. Lewis
This is not to say “I am” or “I am not”, it is to give no thoughts to self but all to God. Let one say, “What would God have me say, what would God have me think, what would God have me do?” But even this is unnecessary for there is always a feeling of ease if not of joy, when one practices Darood — to harmonize all action, speech, and thought with the breath. This is easy, simple, and sufficient, and for it no knowledge of metaphysics is necessary.