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

Introduction

Towards Manifestation

Angels

Guardian Angel

Recording Angels

Questioning Angels

Jinn

Sub-Heading

-ALL-

Zat

Ahadiyat

Wahdat

Wahdaniyat

Arwah

Vol. 1, The Soul, Whence And Whither?

Introduction

Zat

Before Manifestation what existed? Zat, the Truly Existing, the Only Being. In what form? In no form. As what? As nothing. The only definition that words can give is as the Absolute.

Ahadiyat

In the Sufi terms this existence is termed Ahadiyat.

Wahdat

A Consciousness arose out of the Absolute, the consciousness of Existence. There was nothing of which the Absolute could be conscious, except Existence. This stage is called Wahdat.

Wahdaniyat

Out of this consciousness of existence a sense developed, a sense that "I exist." It was a development of the consciousness of existence. It was this development which formed the first Ego, the Logos, which is termed Wahdaniyat by the Sufis.

Arwah

With the feeling of I-ness the innate power of the Absolute, so to speak, pulled itself together; in other words concentrated on one point; thus the all-pervading radiance formed its center, the Center which is the divine Spirit or the Nut, in Sufi terms called Arwah. This central light then divided existence into two forms, light and darkness. In point of fact, there is no such thing as darkness; there has never been darkness; it is only less light compared with more light. This light and darkness formed an Akasha or Asmam, an accommodation, a mold; and the phenomenon of light and shadow working through this mold furthered the manifestation into a great many accommodations, Asmans or Akashas, one within the other.

Every step manifestation has taken has resulted in a variety of forms made by the different substances which are produced during the process of spirit turning into matter. The working of this process has been according to the law of vibration, which is the secret of motion; and it is the plane of the definite forms of nature which is called Asman in Sufi terminology. Out of these forms the vegetable kingdom came gradually from the mineral and from the animal came the human race. This provided for the divine Spirit the Ajsam, the bodies which it has needed from the time it centered itself in one point, and from there spread its rays as various souls.

Thus six definite steps towards manifestation are recognized by the Sufis. The first three are called Tanzi, and the next three Tashbi; the first three imperceptible, and the next three distinguishable.

There is also the phenomenon of four elements, besides one which is the source and goal of all elements: Nur, the ether; this makes them five. Baad the air, Aetsh the fire, Aab the water, Khaak the earth. These elements have worked in consonance with one another in order to bring about the results desired by the divine wisdom working behind them. In every Akasha or Asman they have been present either more or less; one without the other did not exist; the four together brought the fifth. In this way the whole manifestation has taken place through a gradual process of development.

Manifestation finished half its task in the creation of man, in whom is born the wisdom of controlling and using all that is on the earth to its best advantage. And in man the purpose of manifestation is fully accomplished; especially in the man who has on his return journey become more and more conscious of the purpose, by widening his outlook and by living a fuller life; the man who has reached that stage of realization which is called divinity, in which is the fulfillment of the purpose of this whole manifestation.