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



Vol. 9, The Unity of Religious Ideals

The Sufi's Religion

Religion in the ordinary sense of the word, as known by the world, is the creeds. There are not many religions in the world, but there are many creeds. And what does creed mean? Creed means a cover over the religion. There is one religion and there are many covers. Each of these covers has a name: Christianity, Buddhism, Judaism, Islam, etc., and when you take off these covers, you will find that there is one religion, and it is that religion which is the religion of the Sufi. And at the same time, a Sufi does not condemn a church or creed or a certain form of worship. He says it is the world of variety. Everyone must have his choice of food, his choice of dress, his choice of expression. Why must the followers of one faith think that the others are heathens or pagans?

The Sufi thinks that we all follow one religion, only in different names and different forms; but behind names and forms there is one and the same spirit and there is one and the same truth. The pity is that the orthodox priests and clergy disagree among themselves about it; even in the colleges and in the universities, when students study theology, they study without interest. A professor told me in Switzerland that "we have read many books of religion. I was a professor of theology; but we are taught in the college to study without taking deep interest in the subject, to be neutral." But that is not the attitude to become inspired. Our attitude must be that of interest, of sympathy, of friendliness toward that religion and toward the Teacher who has brought it.

I began to study the Bible in my early youth and my devotion towards Christ and the Bible was as great as that of any Christian, or perhaps more. And so it is with all scriptures. If you have sympathy, if you have interest in all you study and read, then it is living, then it inspires you, you are benefited by it because of your love for truth. The same truth is common to all, but the tendency of the academic study of religion is to find where the differences are. They would be most interested in knowing where Christianity differs from Buddhism and where the Jewish religion differs from Islam. Their interest is in the difference instead of in the synthesis, where we meet.

It is in the meeting ground of different faiths that there is the sacred place of pilgrimage. In India, in order to teach this idea, they have made a place of pilgrimage where two rivers meet. When there is one river, they call it sacred, but the most sacred place is where two rivers meet. It is the same thought that every stream of Divine Wisdom which we call religion is sacred, but most sacred it is there where two streams meet. And when we realize that, we make the real pilgrimage in the spirit.