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



Sufi Thoughts

Some Aspects of Sufism

The Sufi



Seeker of Truth

The Coming World Teacher

What think ye of Christ?

Considering Initiation

What Is Initiation


Objective of Initiation


Is Sufism a religion?

Is Sufism a belief?

Is Sufism Muslim?

Is Sufism theosophy?

Sufi's attitude toward right and wrong

Vol. 1, The Way of Illumination

The Sufi

Objective of Initiation

The objects one should have in taking initiation under the Murshid are:

  • to realize the self within and without;
  • to know and communicate with God, whom alone the world worships;
  • to kindle the fire of divine love, which alone has any value;
  • to be able to read nature's manuscript and to be able to see into the world unseen;
  • to learn how to control oneself;
  • to light the torch of the soul and to kindle the fire of the heart; and
  • to journey through this positive existence and arrive in this life at the goal at which every soul is bound in the end to arrive.

It is better to arrive in the light than to be only transported through the dark. "Who is blind here will be blind in the hereafter."

Therefore, one does not take initiation for the sake of curiosity to see what is going on in a "secret" Order. Such a one will certainly not be able to see what he wishes to, for only the eye of sincerity can see. The eye of curiosity has the cataract of doubt, and is blind already.

Neither does one take initiation for the sake of gaining some material advantage in one's occupation. Initiation is not a scientist's process, or an engineer's invention, or a business enterprise; it is not something that can be stolen, nor anything to be bought. It is revelation, which has new offspring at every moment, which can never be stolen by a thief. The only process for gaining it is righteousness, and when its light is covered under a bushel, even the Jam [drinking glass] of mystery stolen from Jamsheyd will serve no better than an earthen bowl.

One does not take initiation for the sake of attaining happiness. It is true that one cannot attain wisdom without deriving a certain advantage from it, as it is more advantageous to be wise than ignorant. But it is not for this that the journey is entered upon. However, as he progresses on the spiritual path the Sufi becomes aware of a wonderful peace, which inevitably comes from the constant presence of God.

Many people of various beliefs and faiths have written about the practice of the presence of God, and all speak of the happiness they receive from being in His presence. So it is no wonder that the Sufi also, should he wish to speak of it, should testify to similar happiness. He does not claim to a greater happiness than his fellow-men because he is a human being and subject to all the shortcomings of mankind. But at the same time others can decide about his happiness better even than his words can tell it. The happiness which is experienced in God has no equal in anything in the world, however precious it may be, and everyone who experiences it will realize the same.

One should not seek initiation if one has set before oneself certain principles one does not wish to abandon. One might find that the foundation one has built does not correspond with the building now to be erected upon it. Such is the person who goes from one teacher to another, from one method to another, and is never able to gain that which is only to be obtained through steadfastness. Those who have a desire to teach while coming to learn should not pose as disciples; they must come as teachers.