The Teaching of Hazrat Inayat Khan      



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. Background on Sufism

2. Sufism--The Spirit of All Religions

3. Sufism--Beyond Religion

4. Sufism: Wisdom Of All Faiths

5. Different Schools of Sufism

6. The Intoxication of Life

8. The Path of Initiation

9. Reincarnation

9. The Interdependence of Life Within and Without

11. The Truth and the Way

12. Sufi Mysticism, I: The Mystic's Path in Life

13. Self-Realization: Awakening the Inner Senses

14. The Doctrine of Karma

15. The Law of Life: Inner Journey and Outer Action

16. Sufi Mysticism, II: The Use of the Mind to Gain Understanding

17. Sufi Mysticism, III: Preparing the Heart for the Path of Love

18. Sufi Mysticism, IV: Use of Repose to Communicate with the Self

19. Sufi Mysticsim, V: Realizing the Truth of Religion

20. Sufi Mysticism, VI: The Way Reached by Harmonious Action

21. Sufi Mysticism, VII: Human Actions Become Divine

22. The Ideals and Aim of the Sufi Movement

23. Working for the Sufi Message

24. The Need of Humanity in Our Day

25. The Duties of a Mureed

26. The Path of Discipleship

27. Divine Manner, I

28. Divine Manner, II

29. Our Sacred Task: The Message

30. Sufi Initiation

31. What is Wanted in Life?



Ancient Tradition

The Sufi Order

The Sufi Message

Social Gathekas

5. Different Schools of Sufism

The Sufi Message

In all periods of the history of the world and in all ancient traditions one finds traces of a call from above being given to communities, nations, races and the world at large.

In the Koran it is said, "We have sent our messengers to every part of the earth, that they may not say they were not warned in time."

All traditions declare that a messenger is given to the world at the time of the world's need.

No doubt people have given an unnecessary and excessive importance to the personality of the messenger rather than to the message, and this is the very great error that humanity has made in every age. In taking the messenger instead of recognizing the message, they regarded the pen that wrote the letter instead of the contents of the letter. The letter and the writer are important; the pen is only the instrument. Thus differences came about in religion. The message has always been given at all periods; when it was more needed it was given with a loud voice, when it was less needed, gently.

Christ has said, "I am Alpha and Omega." This means that he is first and last and thus is ever there, not that he is absent between time. The prophesy of Mohammed was: "Now that all the world has received the message through a man who is subject to all limitations and conditions of human life, the message will in the future be given without the claim."

The Sufi message is destined to reawaken the world and to be a warning. The power of the inner force is constantly at work and this promises much for what is now formed as a nucleus composed of a few mureeds under the name of the Sufi Order to be the servant of the new era in the path of God and truth.

I wish that my mureeds who feel in their hearts this trust shall not only receive the sacred message for their own unfoldment but shall feel the privilege of being a nucleus for the coming spiritual reconstruction of the world.

The more conscious they will be of this, the more they will feel the responsibility they have in their life and the duty they must perform. Mureeds can show their devotion to Murshid and to the Cause by doing their very best and by devoting their thoughts and efforts in action to the rebuilding of the spiritual world.

A Sufi is one who guards one's knowledge and wisdom and power in humble guise. A Sufi does not dispute on spiritual subjects with everyone, for this reason: the spiritual evolution of each one differs from that of the other, the knowledge of one cannot be the knowledge of the other, nor is the understanding of one the understanding of the other. A Sufi does not discuss beliefs, for the Sufi knows that at every step in spiritual evolution a person's belief changes until one arrives at a final belief which words cannot explain.

The Sufi learns not only by the study of books but by the study of life. The whole of life is like an open book to a Sufi and every experience is a step forward in one's spiritual journey. A Sufi would rather learn than teach. A Sufi begins one's life by discipline and resignation, realizing that the path that leads to the goal of freedom is the path of self-control, patience, resignation, and renunciation.

Freedom is the object of all esoteric schools, but one must not make the mistake of thinking that one can begin with that which is the end. To expect liberty in the beginning is to be like the seed thinking, I must be a tree at once and bear fruit." The fruit is the outcome and object, the culmination if its existence; so is freedom the result of the journey. The path of freedom is an ideal, to understand the real meaning of which is not everyone's work.

The method of the Sufi consists in this:

  • That the Sufi unites with one's innermost being.
  • One's heart is the shrine of one's God and one's body is God's temple.
  • The Sufi considers every person not only as one's brother and sister but as oneself.
  • At the same time, the Sufi never claims spirituality or goodness.
  • Neither does the Sufi judge anyone, except oneself in one's own doings.
  • The Sufi's constant attitude towards others is that of love and forgiveness.
  • The Sufi's attitude towards God is that one's innermost being is the object of one's worship and the Beloved Whom one loves and admires.
  • The Sufi's interest in life is art and beauty, and
  • One's task [is] the service of humanity in whatever form possible.