The Teaching of Hazrat Inayat Khan      



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


Sufis, who had received spiritual training from all previous prophets and leaders, likewise received training from Mohammed. The openness of Mohammed's essential teachings paved the way for them to come forward into the world without the interference they had previously experienced, and a mystic order called the Saheba-e-Safa, Knights of Purity, was inaugurated by the Prophet, and afterwards was carried on by Ali and Siddiq. The lives of these knights were extraordinary in their wisdom, piety, bravery, spirituality, and great charity of heart. This order was carried on by their successors, who were called Pir-o-Murshid, Shaikh, etc., one after another, duly connected as links in a chain.

The spiritual bond between them is a miraculous force of divine illumination, and is experienced by worthy initiates of the Sufi Order; just as the electric current runs through all connected lamps and lights them. By this means the higher development is attained without great efforts. Sufism was unostentatiously practiced in Arabia during the period of Sahabis, Taba'in, and Taba'-i-taba'in. Charity, piety, spirituality, and bravery are the real proofs of Sufi advancement.

The sensational Sufi movements which took place in Persia in the later periods, have won all the credit of Sufism for the Persians, and Sufism came to be regarded as a Persian philosophy. Imam al-Ghazali, Juneyd-e Baghdadi, Farid-ud-Din Attar had taken the lead in advancing Sufism in the world at large. Shams-i-Tabriz, Sa'di, Khagani, Firdausi, Omar Khayyam, Abdul Ala and other great Sufi poets, have very substantially established the reputation of Sufism by their inspired poetical works on divine wisdom. Sa'adi's works (Gulistan and Bostan) illuminate the intellect; the Divan of Hafiz expands the heart with divine love; Jelal-ud-Din Rumi's poems, the Masnavi e Ma'navi inspire the soul.

These works were originally composed in Persian, but are now translated into many other languages. They have been a most important source of education for humanity, and are studied as the most popular treatises on the divine wisdom of the East.

The spiritual part of Sufism was most miraculously realized by Abdul Qadir Jilani, Moin-ud-Din Chishti, Bahaud-Din Naqshband, Shihab-ud-Din Sohrawardi, and others.

India, being greatly addicted to philosophy, was well suited for Sufism, where, in ancient and modern records, a great many Sufis with miraculous careers are to be found. The tombs of Moin-ud-Din Chishti, Nizam-ud-Din, Sharif-ud-Din, Bandeh Navaz, Mohammed Gauth, are visited with much reverence and devotion by people of various nations and many beliefs, in thankful remembrance of their great careers.

Sufism, as a religious philosophy of love, harmony, and beauty, aims at expanding the soul of man until the realization of the beauty of all creation enables him to become as perfect an expression of divine harmony as possible. It is therefore natural that the Sufi Order should stand foremost as a spiritual power in the East, and that it is rapidly becoming recognized in the West.

Many Sufi saints have attained what is known as God-consciousness, which is the most all-inclusive realization of the meaning of the word "good" attainable by man. Strictly speaking, Sufism is neither a religion nor a philosophy; it is neither theism nor atheism, but stands between the two and fills the gap. Among the religious, Sufis are considered to be free-thinkers; while among intellectual philosophers they are considered religious, because they make use of subtler principles in life to elevate the soul than can readily be followed by material logic.

Sufis have in many cases realized and shown the greatest perfection in humanity. And among the lives of the Sufi saints may be found some of the most divine models of human perfection in all capacities, from a king to a laborer. The idea that Sufism sprang from Islam or from any other religion, is not necessarily true; yet it may rightly be called the spirit of Islam, as well as the pure essence of all religions and philosophies.

A true Sufi remains in the thought of truth continually, sees the truth in all things and never becomes prejudiced, but cultivates affection for all beings. A Sufi accomplishes the divine journey and reaches the highest grade of Baqa during this life, but people of all beliefs arrive, eventually, at the same level of understanding and realization which Sufism represents.

Sufism contains all branches of mysticism, such as psychology, occultism, spiritualism, clairvoyance, clairaudience, intuition, inspiration, etc., but that which a Sufi particularly wishes to acquire is not necessarily any of the above-named powers; because the object of all these powers is towards greater individuality, and individuality itself is only a hindrance on the Sufi's path towards the accomplishment of his highest perfection.

Therefore the main object of initiation in the Sufi Order is to cultivate the heart through renunciation and resignation, that it may be pure enough to sow the seed of divine love and realize the highest truth and wisdom, both theoretically and practically, thereby attaining the highest attributes of humanity.

Divine perfection is perfection in all powers and mysteries. All mysteries, powers, and realizations gradually manifest themselves to the Sufi through his natural development, without his specially striving for them.

Self-realization is the highest and most difficult attainment of all; it is impossible to acquire it in the manner of sciences and arts, nor is it possible to attain it as health, wealth, honor, and power can be obtained by certain means. For the sake of self-realization, thousands have renounced family and all worldly possessions, and kings their kingdoms, and they have retired to desert, jungle, or mountain fastness, striving to find in asceticism the secret of this bliss.