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

History of the Sufis

Sufism

The Sufi's Aim

The Different Stages of Spiritual Development

The Prophetic Tendency

Seeing

Self-Discipline

Physical Control

Health

Harmony

Balance

Struggle and Resignation

Renunciation

The Difference Between Will, Wish, and Desire

The Law of Attraction

Pairs of Opposites

Resist Not Evil

Judging

The Privilege of Being Human

Our God Part and Our Man Part

Man, the Seed of God

Evolution

Spiritual Circulation Through the Veins of Nature

Destiny and Free Will

Divine Impulse

The Law of Life

Manifestation, Gravitation, Assimilation, and Perfection

Karma And Reincarnation

Life in the Hereafter

The Mystical Meaning of the Resurrection

The Symbol of the Cross

Orpheus

The Mystery of Sleep

Consciousness

Conscience

The Gift of Eloquence

The Power of Silence

Holiness

The Ego

The Birth of the New Era

The Deeper Side of Life

Life's Mechanism

The Smiling Forehead

The Spell of Life

Selflessness

The Conservative Spirit

Character-Building

Respect and Consideration

Graciousness

Overlooking

Conciliation

Optimism and Pessimism

Happiness

Vaccination and Inoculation

Marriage

Love

The Heart

The Heart Quality

The Tuning of the Heart (1)

The Tuning of the Heart (2)

The Soul, Its Origin and Unfoldment

The Unfoldment of the Soul

The Soul's Desire

The Awakening of the Soul (1)

The Awakening of the Soul (2)

The Awakening of the Soul (3)

The Maturity of the Soul

The Dance of the Soul

Sub-Heading

-ALL-

Vol. 8a, Sufi Teachings

Overlooking

There IS a tendency which gradually manifests in a person who is advancing spiritually, and that tendency is overlooking, or Darguza as the Sufis call it. At times this tendency might appear to be negligence, but negligence is not overlooking; negligence is not looking. In other words overlooking may be called rising above things. One has to rise in order to overlook; the one who stands beneath life could not overlook anything even if he wanted to. Overlooking is a manner of graciousness, it means to look and at the same time not to look, to see and not take notice of being seen, not to be hurt or harmed or disturbed by something, not even minding it. It is an attribute of nobleness of nature, it is the sign of souls who are tuned to a higher key.

One may ask, is it practical? Perhaps not always, but in the end it is practical all the same; the one who overlooks will also realize the practicality of it. Perhaps he will only realize this at last, after he has met all its numerous disadvantages; nevertheless, all is well that ends well.

Very often overlooking costs less than taking notice of something that could well be overlooked. In life there are things which matter and there are things which do not matter; and as one advances through life one finds there are many things that do not matter, that one could just as well overlook. The one who takes notice of everything that comes his way, will waste time on a journey which takes all his life to accomplish. While climbing the mountain of life, the purpose of which is to reach the top, if a person troubles about everything that comes along he will never be able to reach the top; he will always be troubling about everything at its foot. After having realized that life on this earth lasts only a few days, a person will not trouble any more about little things; he will only trouble about things which really matter. By striving for little things a person loses the opportunity of accomplishing great things in life. One who troubles about small things is small; the soul who thinks of great things is great.

Overlooking is the first lesson of forgiveness. This tendency comes out of love and sympathy; for when one hates, one takes notice of every little fault, but when one loves another one naturally overlooks the faults, and very often one tries to turn the faults of the beloved into merits. Life has endless things which suggest beauty, and numberless things which suggest ugliness; there is no end to the merits and no end to the faults, and one's outlook on life is according to one's evolution.

The higher one has risen, the wider one's horizon becomes. The tendency to sympathize, which is an analytical tendency, weighing and measuring and taking good notice of everything, brings a person the desire to overlook. Judge not, said Christ, lest ye be judged. The more one thinks of this lesson, the deeper it goes into one's heart, and what one learns from it is to try and overlook all that does not fit in with one's own ideas as to how things ought to be in life, until one comes to a stage of realization where the whole of life seems one sublime vision of the immanence of God.