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

The Higher Form of Idolatry

No doubt it is true that God cannot be worshiped without idolatry in some form or other, although many people would think it absurd. God is what man makes Him, though His True Being is beyond the capacity of man's making, or even perceiving. Therefore the real belief in God is unintelligible; only that part of God is intelligible which man makes. Man makes it in the form of man, or in the attributes which seem to him good in man; and that is the only way of modeling God, if man ever does so. To make a statue of stone in some form and to worship it as God is the primitive stage of worship; but to picture God in a human form, in the form of some Hero, Prophet, or Savior, is an advanced kind of worship. But when man Worships God for His goodness--in other words, impressed by the sublimity of His nature--when man holds the vision of Divine "Beauty, recognizing the beauty in merit, power, or virtue; and when he sees this in its perfection, and he calls it God, Whom he worships, then it is a higher kind of worship. This stage of God-realization is a step forward from the realization of the Deity in a limited human form.

This influence was brought in the Hindu religion mostly during the time of Shankara Charya, who did not interfere with the others who were in the primitive stage and worshiped idols, but tried throughout his life, in a very intelligent and gentle way, to make the Truth known wisely in his land, which was spread slowly; yet its influence has been helpful. In the Semitic races this higher form of worship is known to have been introduced by Abraham, and it is this idea which was called Islam, which sometimes disappeared and sometimes appeared during the time of different prophets mentioned in the Bible, and became materialized more during the time of Muhammed, when a nation formed and was made the custodian of a religion, the main spirit of which was this idea; and it was called by the same name as its origin, Islam. There cannot be a greater proof of this fact than the name of the holy city, Dar-as-Salaam (which is known in the West, in a corrupt form, Jerusalem ), Gate of Salaam, or Islam, Peace. This name existed very long before the coming of Muhammed. Therefore the word Islam has its origin in this ideal, although afterwards it became the name of a nation that held this ideal.