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-

Rama

Forms of Hindu Worship

The Basis of the Caste System among Hindus

Krishna

Buddha

Forms of Buddhistic Worship

Jainism

Abraham

Moses

Zarathustra

Zoroastrianism

Jesus

Muhammed

The Duties of the Faithful in Islam

The Four Grades of Knowledge in Islam

The Idea of Halal and Haram in Islam

Namaz

Idolatry

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

Zoroastrianism

A keen student of the Zoroastrian Scriptures, with illuminated mind, will be able to notice that every invocation that the holy Zarathustra has used is as if he prayed to the Light within to guide him by all evidences that Nature presented before him; to strengthen the conviction that all is of God, created by God and ruled by God. The mystical meaning of Ahura Mazda, upon whom Zarathustra called, is the Universal Breath.

Zarathustra has considered three aspects of sin and virtue: Manashni, Gayashni, and Kunashni; thinking, speaking, and doing--that a sin can be committed, not by action alone, but even by intending to commit it, or by saying, "I will do it." And the same is the nature of virtue.

The Teachings of Holy Zarathustra

The chief point in the teachings of holy Zarathustra is the path of goodness; and he separates goodness from badness, calling God the All-good and Satan the All-bad. According to this point of view of the Master, God was, as He is always, the Ideal of worship; and nothing but good can be praised, and none but the good worshiped, and all which is bad naturally leads man astray and veils from his eyes all good. The spirit of evil was personified by the Master, as it had already been personified by the ancients, as Satan.

As the point of view makes all the difference in every teaching, so it made a difference in this teaching of Zoroaster. So that many, instead of taking the true spirit of this idea, have drawn a line between good and bad, and produced, so to speak, two gods: God, the All-good, and Satan, the Lord of Evil; which helped morally to a certain extent, but deprived many, who could not catch the real spirit of the Master, of the realization of God, the Only Being. The good God is named by Zoroaster Ahura Mazda, the first word meaning literally "indestructible", the next word meaning "supreme God."