The Teaching of Hazrat Inayat Khan      

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Social Gathekas

Religious Gathekas

The Message Papers

The Healing Papers

Vol. 1, The Way of Illumination

Vol. 1, The Inner Life

Vol. 1, The Soul, Whence And Whither?

Vol. 1, The Purpose of Life

Vol. 2, The Mysticism of Sound and Music

Vol. 2, The Mysticism of Sound

Vol. 2, Cosmic Language

Vol. 2, The Power of the Word

Vol. 3, Education

Vol. 3, Life's Creative Forces: Rasa Shastra

Vol. 3, Character and Personality

Vol. 4, Healing And The Mind World

Vol. 4, Mental Purification

Vol. 4, The Mind-World

Vol. 5, A Sufi Message Of Spiritual Liberty

Vol. 5, Aqibat, Life After Death

Vol. 5, The Phenomenon of the Soul

Vol. 5, Love, Human and Divine

Vol. 5, Pearls from the Ocean Unseen

Vol. 5, Metaphysics, The Experience of the Soul Through the Different Planes of Existence

Vol. 6, The Alchemy of Happiness

Vol. 7, In an Eastern Rose Garden

Vol. 8, Health and Order of Body and Mind

Vol. 8, The Privilege of Being Human

Vol. 8a, Sufi Teachings

Vol. 9, The Unity of Religious Ideals

Vol. 10, Sufi Mysticism

Vol. 10, The Path of Initiation and Discipleship

Vol. 10, Sufi Poetry

Vol. 10, Art: Yesterday, Today, and Tomorrow

Vol. 10, The Problem of the Day

Vol. 11, Philosophy

Vol. 11, Psychology

Vol. 11, Mysticism in Life

Vol. 12, The Vision of God and Man

Vol. 12, Confessions: Autobiographical Essays of Hazat Inayat Khan

Vol. 12, Four Plays

Vol. 13, Gathas

Vol. 14, The Smiling Forehead

By Date



Part 1, Health

1. The Main Aspects of Healing

2. The Psychological Nature of Diseases

3. The Development of Healing Power

4. The Application of Healing Power

5. Various Methods of Healing



1. Inharmony

2. Tone and Rhythm

3. Movement

4. Microbes

5. Element Breaths

6. Medical Science

7. Nerves

8. Spirit Power

9. Incurable Illness

10. Punishment

11. Imagination

12. Belief

Vol. 4, Healing And The Mind World

Part 1, Health

3. Movement

Movement is life and stillness is death; for in movement there is the significance of life and in stillness we see the sign of death. One might ask if looking at it from a metaphysical point of view there is a stillness. No, but there is what we call no movement, or at least no movement which is perceptible to us in some form, whether it is visible or audible or in the form of sensation or vibration. The movement which is not perceptible to us we name "stillness"; the word "life" we use only in connection with the perceptible existence, the movement of which we perceive.

Therefore, with regard to our physical health, movement is the principal thing, regulation of movement, of its rhythm in pulsation and the circulation of the blood. The whole cause of death and decay is to be traced to the lack of movement; all different aspects of diseases are to be traced to congestion. Every decay is caused by congestion, and congestion is caused by lack of movement.

There are parts of the body where the veins, the nerves, adhere to the skin and there is no free circulation. There arise all sorts of diseases. Outer diseases of that kind we call skin diseases; when it works inwardly it manifests in the form of a certain pain.

A physician may show us a thousand different things as being the cause of different diseases, but the one and central cause of each disease and of all diseases is lack of movement, which is in fact lack of life. This mechanism of the body is made to work according to a certain rhythm, and is maintained by a perpetual rhythmic movement. The center of that perpetual current of life is the breath.

The different remedies that man has found in all ages often bring cure to sufferers for a time, but they are not always completely cured, for the cause of the disease remains unexplored. At the back of all illness the cause is some irregular, unnatural living in the way of food or drink or action or repose.

Death is a change that comes through the inability of the body to hold what we call the soul. The body has a certain amount of magnetism, which is the sign of its perfect running order. When, owing to illness, the body, either suddenly or gradually, loses that magnetism by the power of which it holds the soul, it so to speak helplessly loses its grip upon something that it was holding; and it is this losing of the grip that is known to us as death.

Generally it is a gradual process. A little pain, a little illness, a little discomfort first manifest themselves. One does not take notice of it, but in time it grows into an illness. Very often diseases are maintained by the patients not knowing that they are maintaining them, just by their ignorance of their condition, by their neglect of themselves.

There is a larger number of patients who leave their condition to be studied by the doctor. They do not know what is the matter with them, from the beginning to the end of the illness. As in ancient times simple believers trusted the priest to send them to heaven or to the other place, so today the patient gives himself into the hands of the doctor. Can anyone with keen observation imagine that anybody else is capable of knowing as much about oneself as one could know oneself if one wished to? Is it a fault not to wish this? No, it is a habit. It is a kind of neglect of oneself that one does not think about one's condition oneself and wants the physician to tell one what is the matter. The pain is in oneself, one can be the best judge of one's life; one can find out the cause behind one's own illness, because one knows one's life best. Numberless souls today living this way, ignorant of their own condition, depend upon someone who has studied medical science outwardly. Even the physician cannot help one properly if one does not know one's condition clearly. It is one's own clear knowledge of one's complaint that enables one to give the physician a correct idea.

When there is a little hole in the cloth, if one does not look to it it will tear easily and become a large hole. So it is with health. If there is something a little wrong with it, one neglects it, absorbed in life as it is, and so allows it to become worse every day, drawing closer thereby the death which otherwise could have been avoided.

The question is, if it is right that one should think of one's body and the condition of one's health. It is, so long as one is not obsessed by oneself. If one thinks about one's health so much that one becomes obsessed by it, it is working against oneself. It is certainly wrong, because it is not helping oneself. If one pities oneself and says, "Oh, how ill I am, and how terrible it is! And shall I ever be well?" then the impression becomes a kind of fuel to the fire, one is feeding one's illness by the thought of it. But if on the other hand one becomes so neglectful of oneself that one says, "Oh, it does not matter; it is after all an illusion," one will not be able to keep that thought when the pain increases. It is as necessary to take care of oneself as it is to forget about one's illness. For an illness comes to a person as a thief enters the house, quietly. He works without the knowledge of the dwellers in it and robs them of their best treasures. If one keeps guard against it, it is not wrong as long as one does not dwell all the time on one's illness.

One might ask, "Is it worth while to be alive? Why must we not end this life? What is it, after all?" But this is an abnormal thought. A person with a normal body and mind will not think in this way. When this abnormal thought grows it culminates in insanity, which causes many people to commit suicide. The natural desire of every soul is to live, to have a life of perfect health, to make the best of one's coming into this world. Neither God nor the soul is pleased with the desire for death, for death does not belong to the soul. It is a kind of agitation, a revolt that arises in the mind of someone, who then says, "I prefer death to life." To have the desire to live, and yet to live a life of suffering is also not a wise thing. And if wisdom counts for anything, one must spare no effort to arrive at the proper condition of health.