The Teaching of Hazrat Inayat Khan      

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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-

Three Paths

The Master

The Saint

The Work of the Master

The Work of the Saint

The Prophet

The Work of the Prophet

Prophet: Nabi & Rasul

The Spirit of Guidance

The Form of the Message

The Nature of the Prophetic Soul

The Attunement of the Prophet

The Prophetic Claim

Vol. 9, The Unity of Religious Ideals

The Master, the Saint, the Prophet

The Spirit of Guidance

The Spirit of Guidance in other words may be called the Divine Mind; and as the human mind is finished after its coming on earth, so the Divine Mind becomes completed after manifestation. Plainly speaking, the Creator's Mind is made of His own creation.

The experience of every soul becomes the experience of the Divine Mind; therefore, the Divine Mind has the knowledge of all beings. It is a storehouse of perfect wisdom. It is the Soul of Christ, and the Spirit of prophecy. Intuition, inspiration, vision, or revelation, all have the Divine Mind as the Source from whence every kind of revelation comes.

There are some who receive the knowledge from the Divine Mind indirectly, and some receive it directly. Souls who happen to receive the central current of the Spirit of Guidance, in such souls the spirit of prophecy is conceived. The Messengers of all times, of whom we hear in the histories and traditions of the world, have been souls in whom the central current of the Divine Light has functioned. In other words, the Prophets of all ages have been the reflections of the Divine Mind on earth.

No one has ever seen God, and if the evidence of God has ever been manifested, it was in man who reflected God. Besides all the Prophets have taught, it was the personality of the Prophets which proved their prophecy. In their thought, speech, and word they reflected God, which was more than morals, doctrines, and teachings could do.

Every inspired person reflects in his own way some divine spark hidden in his soul, which wins the world. A musician may show his inspiration in music; a poet may show it in his poetry; an artist may show his inspiration in his art; but the central ray of light which the Prophets reflect, falling upon every plane and every aspect of life, makes all things clear to their sight. Therefore their presence clears away perplexity from the minds of the confused ones.

A person in the presence of the Prophet can feel and think more clearly, even without having spoken to the Prophet. Many forget their questions when before a Prophet, for the light, falling upon their hearts, brings them the answer, and they find out that the answer was in themselves, something that they had already known. No doubt it is true that the question and answer both are in the soul.

The first step of the soul's progress raises questions, and the second step is the answer. It is, therefore, that a prophetic soul is a physician at the same time; a prophetic soul is a scientist, an artist, is capable of commerce, industry, and business, qualified in warfare and competent in peacemaking.

  • The Spirit of Guidance is as the yeast which is used to make bread, to prepare humanity for the purpose for which it was created.
  • The Spirit of Guidance is a plant that grows and blossoms when it receives response and care; and when it is watered by the rainfall of divine inspiration it blooms in the light of the Divine Sun.
  • The Spirit of Guidance is the Light of God, which may be likened to a lantern that the farmer carries when walking on the farm in the darkness of night.
  • The Spirit of Guidance is like a searchlight. Any object on which the searchlight is thrown, it shows clearly; so the Spirit of Guidance thrown upon any aspect of life gives one a keen insight into it.
  • In the Spirit of Guidance one finds a living God active in the heart of every person.
  • One who depends upon the Spirit of Guidance to guide his life is guided aright.

We always have a counsel within, but the one who ignores the existence of such a thing as the Spirit of Guidance is left alone for some time by the Spirit of Guidance to look out for himself. It is like the mother and the dependent child, who tries to hold the hand of the mother at every step it takes; so the mother's whole attention is drawn to every step of her child. But when the child tries to move about by his own will, and tries to keep away, then the attention of the mother, to some extent, becomes released. This does not mean that the mother gives up entirely the care of the child; it only means that the mother allows the child to have its own way to some extent, and feels sorry when the child falls and hurts itself.

In point of fact, all souls are children of God, but such souls as are conscious of their relation to God, as between a child and his parents, certainly deserve to be called the children of God. They are especially cared for; they are always guided, because they ask for guidance. The soul of the Prophet, therefore, shows the innocence of the child.

Of what is known about Jesus Christ and His life to the world, the most lovable attribute of the Master was His innocence in spite of His perfect wisdom. Certainly He deserves to be called the Only-Begotten Son Who has all His life depended for everything He said or did upon the guidance from God.