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

Sufism

The Purpose of Life

"Blessed are the Poor in Spirit"

"Blessed are They that Mourn"

Cause

Higher Attainment

Worship

The Prayerful Attitude

Prayer

Islam

The Effect of Deeds

Rhythms of Activity

Ways to Control Activity

Balance

The Seen and the Unseen

The Other Side of Death

The Alchemy of Happiness

Wisdom and Ignorance

Kaza and Kadr

The Philosophy of the Resurrection

The Murshid

Sub-Heading

-ALL-

Vol. 5, Pearls from the Ocean Unseen

Kaza and Kadr

There are two forces in the universe, Kaza, the divine force that is working through all things and being; and Kadr, the free will of the individual.

If the divine will is working through all things and beings, and man is but the instrument through which the divine will works, he is helpless, and how can he be responsible for his deeds? Man is nevertheless held responsible, for the free will of the individual is the perfect will, working through the intelligence of the individual.

This may be illustrated in the following way. A merchant who owns a factory employs many hands to work in it. It is his will and wish that all shall work harmoniously together, but the success of the factory is equally the responsibility of each individual worker, for the owner of the factory runs it by means of the workers. If anyone works contrary to his will, things go wrong, and the one working thus is responsible for it.

In like manner the will of the whole Being works through all, yet it is the responsibility of the individual to carry out that will; if we consider this carefully we shall find that this will is also our will, and when we act contrary to it we get no satisfaction, for we have not carried out our own will. We are, as it were, a pole, at one end of which is the limited individual and at the other end the perfect Self.

In seeking to carry out the will of God our attitude should be that of a child who is kept from doing wrong by the thought that he might vex his parents. In the same way we should watch our every thought and action lest they should be displeasing to God, the perfect Self.

The question may be asked, "Is it just that human beings with intelligence should have to give in to the perfect or divine will, which seems so contrary to the ideal of freedom?" This question may be answered in the following way. Let us suppose that one wishes to move forward, and the feet move in the opposite direction, or one wants to look straight up while the eyes, against one's will, look down; would life be happy although the feet and the eyes in acting so are only using their free will? The answer is no, for in so doing they are working against the will of the whole individual being.

In like manner the inharmonious free will, which may be called sin, disturbs the whole Being, the harmony of which is maintained by each individual, from greatest to least, and from highest to lowest.