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










Sufi Training


Interest and Indifference

Spirit and Matter

The Heart and Soul

Intellect and Wisdom

Dreams and Inspirations

Law of Action

Music Among Sufis




Vol. 5, A Sufi Message Of Spiritual Liberty


It is hard for intellect alone to believe in the possibility of prophetic inspiration. Intellect is the consciousness reflected in the knowledge of names and forms; wisdom is consciousness in its pure essence, which is not necessarily dependent upon the knowledge of names and forms.

The gift of wisdom gives vision in. to the real nature of things as the X-ray penetrates material bodies. Wisdom has been specially bestowed upon certain persons, and in these rare cases the receivers of it are more than merely wise, and may be regarded as the very manifestation of wisdom. They are the prophets, who have foresight, inspiration, intuition, clairvoyance, and clairaudience as their inborn attributes.

A Sufi considers all prophets and sages, not as many individuals, but as the one embodiment of God's pure consciousness, or the manifestation of divine wisdom, appearing on earth for the awakening of man from his sleep of ignorance, in different names and forms. Just as one's own sub-consciousness would awaken one at a certain time, if previously warned, in the same way the consciousness of God is the agency for awakening His manifestation, projecting itself through different names and forms to accomplish His desire of being known. All these causes of wisdom are the manifestation of the one cause, Haq.

The prophetic mission was intended to train the world gradually in divine wisdom according to its mental evolution, and to impart it to man, according to his understanding, in forms suitable to various lands at different periods. This is why numerous different religions are still in existence, although the moral principles of all are the same.

Each prophet had a mission to prepare the world for the teaching of the next; each one prophesied the coming of the next, and the work was thus continued by all the prophets until Mohammed, the Khatim al Mursalin, the last messenger of divine wisdom and the seal of the prophets, came on his mission, and in his turn gave the final statement of divine wisdom: "None exists but Allah." This message fulfilled the aim of prophetic mission. This final definition is a clear interpretation of all religions and philosophies in the most apparent form. There was no necessity left for any more prophets after this divine message, which created the spirit of democracy in religion by recognizing God in every being. By this message man received the knowledge that he may attain the highest perfection under the guidance of a perfect murshid or spiritual teacher.

Sufis have no prejudice regarding any prophets and masters. They look upon all as divine wisdom itself, the highest attribute of God, appearing under different names and forms; and they love them with all adoration, as the lover loves his beloved in all her different garments, and throughout all the stages of her life. Sufis also respectfully recognize and offer devotion to their Beloved, the divine wisdom in all her garments, at all times, and under such different names and forms as Abraham, Moses, Jesus, and Mohammed. Mohammed teachings are studied and followed by the orthodox as religion, and by the deep thinkers as a philosophy.