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



Unity and Uniformity


The Sufi's Religion

The Aspects of Religion

How to Attain to Truth by Religion

Five Desires Answered by Religion


Aspects of the Law of Religion


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


The Spirit of Sufism

The Sufi's Aim in Life

The Ideal of the Sufi

The Sufi Movement

The Universal Worship




Forms of Hindu Worship

The Basis of the Caste System among Hindus



Forms of Buddhistic Worship








The Duties of the Faithful in Islam

The Four Grades of Knowledge in Islam

The Idea of Halal and Haram in Islam



An Advanced Form of Idolatry

The Higher Form of Idolatry

The Sufi's Conception of God

Vol. 9, The Unity of Religious Ideals

Prophets and Religions


Rama, the great Prophet and ideal of the Hindus, was at the same time the example of Godhead. The character of Rama is said to have been foretold by Valmiki; at the same time, the training which was given to Rama by a great Rishi whose name was Vashishta was a training to bring out that Kingdom of God which is hidden in the heart of man. In this respect Rama was not only an ideal for the Hindus of that particular age, but was a model to mold the character of those who tread the spiritual path in any age.

Rama was a prince by birth, but was given to be trained by a Sage, where he lived the life in the solitude, the life of study and play both together. He was not only taught to read and write, but he was trained in athletic exercises, in sports, and had a training in all the manner of warfare. This shows what education the ancient people had, an education in all directions of life. And, being trained thus, Rama completed his course of study about the time of the prime of his youth.

The story of Rama has been always considered as the most sacred scripture for the Hindus. It is called Ramayana. The Brahman recites this story in a poetic form, to which the devotees of the Master listen for hours without being tired of it. For they take it as their religious training.

The most interesting part of Rama's life is his marriage. In the ancient times there was a custom that the husband was chosen. This custom came owing to the tendency to warfare. At every little trouble the princes of the time were up in arms even in such matters as marriage. In order to avoid war, the father of Sita invited all the princes and potentates of his land and gave the right of selection to his daughter. There was a time appointed, when they all gathered in the royal gallery, adorned in their regal ornaments and decorations.

Rama lived a simple life; he had not yet known what princely life means, for he was being trained under a Saint, where he ate the same food as the Sage did, wore the same simple clothes as the Sage, and lived in the woods in the solitude. Yet the brightness of the soul shines out even without ornaments. When Sita entered this assembly, with a garland of flowers in her hands, her first glance fell upon Rama, and she could not lift her glance from that ideal of her soul to anyone else, for her soul recognized the pearl in its heart. Sita, without a moment's pause, came immediately and put the garland on the neck of that youth, so simple and unassuming, standing with an innocent expression behind all the shining hosts. Many marveled at this choice, but many more became as glowing fire with the thought of envy and jealousy. Among them, the one who was most troubled was the King of Lanka, Ravana. For Sita was not only known as the most beautiful princess of the time, but also was called Padmani, the Ideal Maiden. As Rama was an example in his character, so in Sita the ideal character was born.

Then came the separation of the two. Sita, who had followed Rama in his twelve years" Vanavasa, which means roaming in the forest, was once left alone in the woods, and Rama had gone to fetch some water. At that time Sita disappeared, and after a great difficulty and a great grief the trace was found. She had been taken prisoner by Ravana. She steadily lived for Rama in this captivity, and would not yield to Ravana's temptations and threatenings. In the end victory was won. Rama fought a battle with Ravana and brought Sita back home.

This story gives the picture of life being a struggle for everyone, in a small way or in a big way. The outer nature of the struggle may be different for everyone, but, at the same time, no one can live in the midst of this world and be without a struggle. In this struggle the one who wins in the end has fulfilled the purpose of his life; who loses in the end, has lost.

The life of Rama suggests that, spiritual strife apart, the struggle in the world is the first thing to face; and if one keeps to one's own ideal through every test and trial in life, one will no doubt arrive at a stage when he will be victorious. It does not matter how small be the struggle, but victory won in the end of every struggle is the power that leads man farther on the path towards life's goal. The life of man, however great and spiritual, has its limitations. Before conditions of life the greatest man on earth, the most powerful soul, will for a moment seem helpless. But it is not the beginning that counts; it is the end. It is the last note that a great soul strikes which proves that soul to be real and true.