The Teaching of Hazrat Inayat Khan      

Volume

Sayings

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

THE SUPPLEMENTARY PAPERS

Heading

Unity and Uniformity

Religion

The Sufi's Religion

The Aspects of Religion

How to Attain to Truth by Religion

Five Desires Answered by Religion

Law

Aspects of the Law of Religion

Prayer

The Effect of Prayer

The God Ideal

The Spiritual Hierarchy

The Master, the Saint, the Prophet

Prophets and Religions

The Symbology of Religious Ideas

The Message and the Messenger

Sufism

The Spirit of Sufism

The Sufi's Aim in Life

The Ideal of the Sufi

The Sufi Movement

The Universal Worship

Sub-Heading

-ALL-

God is Love

Two Points of View

The Kingship of God

Belief in God

The Existence God

Conceptions of God

Many Gods

The Personality of God

The Realization of God

Creator, Sustainer, Judge, Forgiver

The Only King

The Birth of God

Three Steps

God the Infinite

God's Dealings with Us

Dependence Upon God

Divine Grace

The Will, Human and Divine

Making God Intelligible

Man's Relation to God

Divine Manner

Vol. 9, The Unity of Religious Ideals

The God Ideal

The Only King

God is called King off Heaven and of the earth, and of the seen and unseen beings, only because we have no better words than the words we use for all the things of this world. To call God King does not raise Him in any way higher than the position He has; it only helps us to make His power and glory more intelligible to our mind. And yet there are certain characters which are kingly characters; such characters may be seen in God in their perfection. It does not mean that every person has not that character. It only means that from a higher position a soul shows out that character more, perhaps, than in an ordinary capacity. That character is love hidden behind indifference. In Sufic terms this character is denoted by a Persian word, Binayaz, which means "hidden." It does not mean "the hidden God"; it means "hidden beauty." Love expressed is one thing, and love hidden is another thing. Under the veil of indifference love is often hidden, and the Sufi poets have pictured it most beautifully in their verses, which are nothing but pictures of human life and nature.

There are examples in the histories of the kings which show this character. Sometimes a person whom the king favored the most was kept back from being the prime minister. This did not mean that it was not the wish of the king; it only meant that the king considered the sympathy and admiration he had for the person more than the prime-ministership. In other aspects one sees it. The king did not speak to a person for a long time; this did not mean that the king disfavored him; it only meant that the king knew that he would understand. There are instances when the patience of saints and sages has been tried to the uttermost. The pain and suffering that the spiritual souls have sometimes gone through, has been greater than the average person's. Behind this indifference there are many reasons.

Then one sees the other part of kingliness--that those who, sometimes, the king cared little for, were graciously received and amply rewarded. The ordinary mind could not conceive of the reason behind. The one who is responsible for his subjects, as a king, he understood rightly, like a gardener who knows which plant to rear and which tree had better be cut out of the garden. In spite of all opposition from all around, the kings have held to their idea, conscious of their duty. So it is with God.

But, king apart, even the manner and method of a responsible person is not always understood by another whose responsibility is not the same, so how can man always understand the ways of God--the only King in the true sense of the word, before Whom all other kings are nothing but imitations? It is the Kingship of God which manifests in the blossoming of every soul. When a soul arrives at its full bloom, it begins to show the color and spread the fragrance of the Divine Spirit of God.