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



1. Background on Sufism

2. Sufism--The Spirit of All Religions

3. Sufism--Beyond Religion

4. Sufism: Wisdom Of All Faiths

5. Different Schools of Sufism

6. The Intoxication of Life

8. The Path of Initiation

9. Reincarnation

9. The Interdependence of Life Within and Without

11. The Truth and the Way

12. Sufi Mysticism, I: The Mystic's Path in Life

13. Self-Realization: Awakening the Inner Senses

14. The Doctrine of Karma

15. The Law of Life: Inner Journey and Outer Action

16. Sufi Mysticism, II: The Use of the Mind to Gain Understanding

17. Sufi Mysticism, III: Preparing the Heart for the Path of Love

18. Sufi Mysticism, IV: Use of Repose to Communicate with the Self

19. Sufi Mysticsim, V: Realizing the Truth of Religion

20. Sufi Mysticism, VI: The Way Reached by Harmonious Action

21. Sufi Mysticism, VII: Human Actions Become Divine

22. The Ideals and Aim of the Sufi Movement

23. Working for the Sufi Message

24. The Need of Humanity in Our Day

25. The Duties of a Mureed

26. The Path of Discipleship

27. Divine Manner, I

28. Divine Manner, II

29. Our Sacred Task: The Message

30. Sufi Initiation

31. What is Wanted in Life?



Social Gathekas

20. Sufi Mysticism, VI: The Way Reached by Harmonious Action

Very often one is apt to think that study, meditation, and prayer alone can bring one to the way leading to the goal. But it must be understood that there is a great deal to be done by action. Few indeed know what power every action has upon one's life: what power a right act can give and what effect a wrong act can have. People are only on the lookout for what others think of their actions, instead of what God thinks of them.

If one knew what effect an act produced upon oneself, one would understand that though a murderer escaped the hands of the police officer, the murderer has not escaped from the fault he or she has done. One cannot escape oneself-, the greatest judge is sitting in one's own heart. One cannot hide one's acts from oneself. No doubt, it is difficult almost impossible-for one to judge the acts of another person, for one does not know the condition of another. One can best judge oneself. People, however wicked, are not pleased with themselves with their wrong actions. If one is pleased for a moment, this pleasure will not continue.

One might ask: what is right and what is wrong? No one can stamp any deed as right or wrong. But there is a natural sense in one which distinguishes between right and wrong, just or unjust, a sense even in the child. One sees the line and color in art or decoration. One sees if the tablecloth is not laid straight on the table and when a line that should be straight is not straight. Even a child knows when things should be harmonious in line and color; a child normally loves harmony in line and color. There is a natural tendency in the heart of each person, the natural instrument that the masons use for building a house.

Different religions have taught different morals right for the multitude of that time. No doubt the law of the masses must be respected, but the real conception of right and wrong ties in one's deepest self. The soul is not pleased with that which is not right. The soul's satisfaction is always in something which gives it an entire happiness. The whole method is based on the practice not only of thought, but also of action. All religions have been based not only on the truth, but also on action. Things either material or spiritual have been accomplished by action.

For the mystic, therefore, action is a most important thing. During my travels from place to place, coming in contact with different people and having the opportunity of staying with them, I have met some who have perhaps never in their lives read a book of theology or studied mysticism. Their whole life has been spent in work, business, and industry, yet I have felt their spiritual advancement, which came naturally from their right action in life. They had come to a state of purity which another might find by study or meditation.

On the subject of action, one might ask what is the best road to take in everyday life leading to the ideal of life? The best way of action is to consider harmony as the first principle to be observed. In all circumstances, situations, and conditions try to harmonize with one's fellow-creatures. It is easy to say, but most difficult to live; it is not always easy to harmonize. If we question why it is so difficult, the answer is that it is not always that people are difficult and not pliable; it is we ourselves who cannot bend.

The palm tree that grows straight up and the stem of which is so straight and strong, with all its strength and goodness, still cannot harmonize with the other trees. There are many good people, but they are not harmonious. There are many true people, but their truth is not always comforting. They may tell the truth like a slap given to a person. They are just like the palm tree, straight and righteous, and at the same time inharmonious.

A harmonious person can bend and is pliable, and can meet another. No doubt, in order to harmonize, one has to sacrifice; one has to bend to people one does not want to bend to. One has to be more pliable than one is by nature, and one has to be more clever than one really is. All these efforts will not succeed unless one makes an effort and unless one realizes that harmony is the most essential thing in life.

Why does a mystic give such great importance to harmony? Because for a mystic his or her whole life is one continuous symphony of music, each soul contributing to the symphony by his or her particular part in the music. Success, therefore, depends upon the ideal of harmony the person has. Very few people in the world give attention to harmony. They do not know that without this, there is no chance of being happy. Only the harmonious ones can make happiness and partake of that happiness. Otherwise it is hard to find happiness in the world. The fighter has no peace; battle will be ever increasing. It is the peacemaker who is blessed. No doubt to make peace, one will have to fight with oneself in order to be able to make peace with others.

Whatever a person's education or position in life or the amount of one's possessions, if there is one thing lacking in one's life and heart, nothing can bring one peace. Think what value it would be if one knew what a thing it is to create harmony. This is the main thing in life, in everything one thinks and does.