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



1,1: Magnetism

1,4: Insight

1,5: Spirit

1,6: Purity

2,1: Breath

2,2: the Spirit In the Flesh



1: Safa

2: Tat Tvam Asi

3: The Glance of the Seer

4: Divine Evidence

5: Openness

6: Movement (1)

7: Movement (2)

8: The Study of the Whole

9: The Mystery of Expression

10: Different Qualities of Mind

11: The Reproduction of the Mental Record

12: Impression

13: The Balance of Life

14: The Language of the Mind

15: The Influence of Experience

16: Intuition

17: Evidence of the Thought

18: The Activity of the Mind

19: Likes and Dislikes

20: Viprit Karnai

21: Reason Is Earth-born

22: The Word and the Idea

23: The Expression and the Idea

24: The Power of Words

25: The Re-echo of the Past

26: Interest in All Things

27: Vairagya

28: A Silent Music

29: Three Ways to Develop Insight

30: Tranquility

The Healing Papers

1,4: Insight

2: Tat Tvam Asi

There are three aspects of life, and by seeing the oneness of these three one comes to divine knowledge. To the mystic, therefore, the idea of the Trinity suggests this philosophy. This idea also exists in the Hindu religion, and is known as Trimurti. They have a religious instrument with three points (a kind of fork with three points) as a symbol of this, the idea being that it is the three different aspects of the one life which confuse man and prevent him from realizing the one life beneath these three aspects.

The first aspect is the knower, the second is the known, and the third is the knowing. In other words they may be called the seer, the seen or that which appears, and the sight. These three are three turnings on the same road, which hide it and divide it into three aspects. Therefore, in the spiritual path this puzzle must be solved as the first and last thing. If the barriers which divide these three aspects are removed, then the mystic realizes one life and not three.

Occult power is the power of knowing or seeing, the faculty of knowing or seeing. The seer is the greatest of these aspects, the second is that which is seen (appears), the seeing power is the third. The reason of this is that the seer is the source and origin of what is seen and of the seeing power. Therefore, Jesus Christ called Him "Father."

That which is seen has in it the light inherited from the seer. Whether flower or fruit, it has radiance in it which makes it appear.

There is a verse of a Persian poet, which explains this: "The nightingale has borrowed from Thee his beautiful song, and the rose has borrowed from Thee its color and fragrance."

But the means that the seer takes as his instrument is the mind, which is the instrument of the soul, and the body, the instrument of the mind.

Therefore, the first lesson the mystic has to learn is to know the relation between himself and the thing he sees. As soon as a mystic sees life from this point of view, that he connects himself with the thing he sees, he can understand it much better than the average person can.

Sufism is not a religion, because it does not give any doctrine or principle, but it is a point of view. The ancient Vedantists adopted their point of view in teaching the sacred words Tat Tvam Asi: "As Thou art, so I am."

With this point of view, when the sight becomes keen, even objects become clear to the seer and speak to him, and what is called psychometry, or such phenomena, become as a play to the seer. The whole of life is as an open book. But there is nothing so interesting for the seer to see or know as human nature, and it is the seer who can see and know another person.

Ordinarily there exist many barriers between one person and another, such as prejudice, hatred, reserve, remoteness and all aspects of duality. A person considers another his greatest friend in the world if he realizes that the other understands him. There is nothing that brings two people closer together than understanding. And what is this comprehension? It is trinity with unity. Often one wonders, "Why do I not understand this person?" But one does not realize that one creates oneself the barriers which separate one person from another. If these barriers are not created, the soul has freedom to see and nothing can stand in its way. Do you think the sages and saints try to see the thoughts of other people? Not at all; that does not concern them. But the thoughts of another person manifest themselves to the saint. Why? Because there is no barrier. This barrier creates duality.

The idea of the Sufi is to uncover himself, and this he can accomplish by contemplation upon the idea of God, which is the Absolute Oneness. When one realizes this in its immensity, all such sciences as physiognomy or phrenology begin to become like play, because by these sciences one sees a part, but by the light of the soul one sees the whole.