The Teaching of Hazrat Inayat Khan      

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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

Superstitions, Customs, and Beliefs

Insight

Symbology

Breath

Morals

Everyday Life

Metaphysics

Sub-Heading

-ALL-

1.1, Sense of Beauty and Sincerity

1.2, The Jarring Effect of the Ego of Another

1.3, "What is the Ego?"

1.4, What the Ego Needs and What It Does Not Need

1.5, Constant Battle With the Ego

1.6, The Animal Side of Man's Ego

1.7, Self-Consciousness

1.8, Vanity

1.9, The Three Parts of the Ego

1.10, Three Stages Through Which the Ego Develops

2.1, Necessity and Avidity

2.2, Training by Abstinence

2.3, The Two Sides of the Human Ego

2.4, Training Is As Well a Science As an Art

2.5, Training by Refraining from Free Impulses

2.6, The Ego Is Trained As a Horse

2.7, Training the Mental Ego

2.8, Humility

2.9, Forgiveness

2.10, "Blessed Are the Poor in Spirit"

3.1, The Manner of Friendliness

3.2, Adab (Respect) (1)

3.3, Adab (Respect) (2)

3.4, Respect

3.5, Khatir (Consideration)

3.6, Tawazeh (Sharing with Others)

3.7, Hay (Modesty)

3.8, Modesty

3.9, Ghairat (Honor)

3.10, Inkisar (Selflessness)

Vol. 13, Gathas

Morals

1.1, Sense of Beauty and Sincerity

Personality is the secret of the whole life, and in the development of personality it is not necessary that the psychic or occult sides should develop first; the beginning of development is natural.

There are two things needful in the development of personality: The sense of beauty and the preservation of sincerity.

  1. The sense of beauty can be defined as the adoption of all that appears beautiful in thought, speech or action. For generally man appreciates all that is beautiful in another person, but he overlooks the lack of beauty in his own thought, speech and action. For instance a person would appreciate the respectful, humble gentle attitude of another towards himself, but he often overlooks his own lack of this attitude towards another.

    There are two reasons for this. One reason is that man always looks outward, not inward, and he sees another person before he sees himself. The other reason is that man is selfish by nature; he wants all that is good for himself, and he hardly gives a thought to giving these things to another.

    Man is ignorant of the fact that life is naturally a re-echo: What one gives he must take back sooner or later, and it is ignorance of this fact that makes man inconsiderate.

    Therefore to a sensitive person life all around seems nothing but thorns. But he does not expect thorns, he expects roses. That shows that his soul is longing for what is good and beautiful. And man pities himself, but instead of pitying others, he blames them. If he only knew that others are just as much to be pitied as he! But not everyone thinks of the pain and suffering of another.

    As soon as man in his life begins trying to forget his troubles and think of the troubles of others, he has taken his first step in saintliness.

    Rose and thorn are the outcome of the same plant and come from the same root. Saint and sinner both come from one source, God, the Father of the whole humanity. It is only that the beauty, fragrance and color in the root have expressed themselves in the rose, and have not expressed themselves in the thorn.

    The difference between the plant and the human being is free will. A human being cannot make the excuse, I was born a thorn, how can I become a rose? As a human being has his free will, he is responsible if he is a thorn, and it is to his credit if he is a rose. Man must know that as the color, fragrance and beauty are hidden in the root, so goodness and beauty both spring from the same source.

    The quality which shone in the life of the Master shines still and will ever shine. What attracts friends is not necessarily power, property, and beauty; what really can attract man is personality.

  2. Now, the other question of personality -- sincerity -- that is necessary to be considered in the development of personality. There are many people who, in order to behave nicely, polish their manner and speech. But polish is not necessarily effective, or the effective thing in a person. Beauty is that which penetrates through and through; and the greater the beauty, the greater the penetration. What is called manner -- which is only manner -- is not a deep thing, it is almost a play. Every thought, speech, or action has in it a psychic power which makes an impression on another, and the psychic power comes from the true divine essence in man.

    No doubt, in the name of sincerity, people often express their lack of the sense of beauty, saying, I am a frank person, I tell the truth and I don't mind how you take it. This shows that sincerity void of the sense of beauty is lack of balance, and beauty void of sincerity is lack of balance also.

As music depends upon rhythm and tone, so personality depends on the sense of beauty and sincerity.