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. Man, the Purpose of Creation

2. Character-Building

3. Human Nature

4. Self-realization

5. The Art of Personality

6. Man is likened to the Light

7. Truth

8. Selflessness - Inkisar

9. Indifference - Vairagya

10. Independence and Indifference

11. Overlooking - Darquza

12. Graciousness - Khulq

13. Conciliation - Ittifaq

14. Consideration - Murawwat

15. Tact

16. Spirituality

17. Innocence

18. Holiness

19. Resist not Evil

20. Resignation

21. Struggle and Resignation

22. Renunciation

23. Sacrifice

24. Ambition

25. Satisfaction

26. Harmlessness

27. A Question about Vegetarianism

28. Unselfish Actions

29. Expectations

30. Be a Lion Within

31. Humility

31. Moral Culture

33. Hope

34. Patience

35. Confidence

36. Faith

37. Faith and Doubt

38. The Story of Orpheus

39. Happiness

40. The Privilege of Being Human



Echo in the Dome

Morality with God

Morality with friends

Morality towards enemies

Vol. 8, The Privilege of Being Human

31. Moral Culture

Echo in the Dome

We distinguish between good and evil, right and wrong by our own experiences. One man has a good experience from a certain thing and at once calls it good; another has a bad experience from the same thing and calls it bad. A person who may seem very bad to some is called good by his friend. In a person who leads a merry life one may be sure, by looking carefully, to find some good, such as may not be found in persons of great repute for their holiness and spirituality.

Man is born with such a critical tendency and has so much developed this tendency that he easily seeks what is bad in everything. The Sufi takes the contrary way; he seeks for what is good in everyone and everything. The way of morality is to think that if someone has done us some good it is very great, and if we have done good to someone to think that it is very little and that we might have done more. If a person has done something bad to us we should forget it as soon as possible, and if we have done something bad we should think that a great fault. If we see something that seems bad to us we should overlook it, disregard it, forgive it. This is the only way of happiness and peace.

We must never think, "You did so much good to me, I do so much good to you." That makes all goodness and kindness a commercial transaction: you give me a hat, and I give you a pair of gloves!

If someone finds fault with another, he will try to get us to agree with him. He will say, "That person is doing this. Is it not dreadful?." If we say, "Yes, yes, it is terrible", our fault will be as great, or greater, than his.

Whatever is said or done echoes in the world as in a dome, and what good or bad a person does comes back to him. It may not always come back from the same person to whom he did good or harm. It may come from quite another side, because the universe is not many beings, but one Being. If a man does harm to a person who did nothing to him, that person is receiving back what bad he once did to another. However, that does not justify you, as an individual, in doing harm. When good is done, it also comes back as good, maybe from another side.

Only the Murshid who is responsible for his mureeds, or the father who is responsible for his children, may say to the face of the mureed or the child, "My child, this is not right for you", but he may not tell it to others.