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



1. Mysticism in Life

2. Divine Wisdom

3. Life's Journey

4. Raising the Consciousness

5. The Path to God

Four Stages of God-Consciousness

6. The Ideal of the Mystic

7. Nature

8. Ideal

9. The Moral of the Mystic

10. Brotherhood

The Ideal of Brotherhood

11. Love

12. Beauty

13. Self-Knowledge

14. The Realization of the True Ego

15. The Tuning of the Spirit

16. The Visions of the Mystic

17. The Mystic's Nature

18. The Inspiration and Power of the Mystic



Vol. 11, Mysticism in Life

2. Divine Wisdom

Nothing in the world can bring us happiness and satisfaction except divine wisdom. All other things which seem to suffice our needs will show their importance for a moment, but after that moment has passed there will be the same longing. It is only in divine wisdom that our life's purpose is fulfilled. The basis of mysticism is to be found in that saying of the Bible, "Seek ye first the kingdom of heaven, and all these things will be added unto you." Thus the search of the mystic is for that kingdom, for God, and in that search what does he find? In the search for God he finds his self.

Mysticism teaches communication with the self and enables the self to communicate with life. Also, the way to learn mysticism is quite different from the way in which one learns other things. In learning these one communicates with things, but in learning mysticism one communicates first with one's self, and this enables man to communicate with the outer life. It is not only a legend of the past that saints and sages spoke with trees and plants, with animals and birds. A soul that can communicate with life, with the self, can communicate even today with animals and birds and trees and plants.

Often people picture a mystic as a dreamer, as someone who is intoxicated, a drunken man; but in reality to the mystic everybody else is intoxicated, for the knowledge of mysticism is soberness. The mystic's consciousness makes him sober, for he begins to see things more clearly. Mostly he cannot speak about it, because his language is not always understood. People have reason to consider a mystic to be like a drunken person: he does not take notice of things that everybody else takes notice of, he does not attach any importance to things that everybody else considers important, he does not give as much thought to himself as everybody else does, he does not look at everyone in the same way as other people do, he does not judge people in the same light as everybody else judges others, he does not think of God and man in the same way as every other person does. Naturally it becomes difficult for the mystic to live in the world where his language is not understood, while he understands the language of all others. Before we have spoken to the mystic he has heard us speak; before we have expressed our thought he has read it; before we have expressed our feeling he has felt it. That is why a mystic can be in communication with another person better than one could ever imagine, and thus the best definition that can be given of mysticism is that it is communication with life.

No doubt a mystic is born a mystic; it is a certain type of mind which is born mystical; but mysticism can also be acquired. A soul who is born a mystic will from his cradle show mystic tendencies; but mysticism which is acquired is a greater achievement, for then one has made a normal progress towards divine wisdom.

Now the question is, how does man communicate with his self? By self-analysis. No doubt there is a danger in self-analysis. When a person is always wondering how wrong he is, how bad he is, how wicked he is, or how stupid he is, he will never stop worrying and troubling about himself, and the further he continues in this way, the more he will find in himself the spirit of wickedness or stupidity; perhaps throughout his whole life he will find that same spirit in himself. The mystic delves deeper in himself in order to discover what it is in him that gives him the sign of existence, what it is in him that lives and what it is that dies, what it is in his being that is limited and what it is that is beyond limitation. By meditating on this a mystic communicates with his self. And in order to communicate with others he removes the barrier which stands between one person and the other, between "I" and "you."

As to the religion and the moral of the mystic, the mystic has one moral and that is love; and he has one aim in his religion and that is to make God a reality. Therefore his God becomes a greater God than the God of millions of people who only imagine that there is a God somewhere; to him God is a reality. How can one make God a reality? Since we are able to make what is unreal a reality, it is very easy to make reality real.

There was a Brahmin who was worshipping his idol, and a man came along and said to him, "How foolish! You are a high-caste Brahmin, you have such great culture, and yet you worship a God of stone which you have made with your own hands!" The Brahmin said, "If you have faith this god of stone will become a real god to you, and if you have no faith even the formless God who is in heaven is nothing."

The idea behind this is that we do not know and see the reality of God because we have made real all that is unreal before us. We are impressed by it, we live in longing for it, we pursue it, we live in it; and so from morning till evening we are, so to speak, wrapped up in this world of illusion, in all that is unreal and that covers our eyes from reality.

In order to find goodness one must find wickedness to compare it with. When we have found both, then both become clear; wickedness will show what goodness is. In order to find reality we must gather the knowledge of what is unreal, and this is not difficult. In our ordinary language we use the word false; false is that which is not real. All that is subject to change and destruction may be something in appearance, but it is never that which it pretends to be. All this existence which is before us and which is subject to change and death is not reality; it cannot be reality; but we can only see this when we have acquired some knowledge of reality,. If we do not look at it as unreal, we shall not have the desire to find what is real. We must find out what is unreal and acknowledge it as unreal; then alone can we go on to the next step which will be to find reality.