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



The Message

Free Will and Destiny in the Message

What is the Message?

Lecture for Mureeds and Friends

Wakening to the Message

Aspects of the Sufi Message

The Message

Relationship Between Murshid and Mureed

Personalities of the Servants of God

Our Efforts in Constructing

Teaching Given by Murshid to his Mureeds

Ways of Receiving the Message

The Path of Attainment

Interest and Indifference

The Call from Above

The Message


Spiritual and Religious Movements

Peculiarity of the Great Masters

Abraham, Moses and Muhammad

Four Questions

The Spreading of the Message

Jelal-ud-din Rumi

Peculiarities of the Six Great Religions

Belief and Faith

"Superhuman" and Hierarchy

Faith and Doubt

Divine Guidance

The Prophetic Life

There are two Kinds Among the Souls

The Messenger

The Message Which has Come in all Ages

The Sufi Message

The Message

Questions Concerning the Message

The Inner School

The Duty of Happiness

Five Things Necessary for a Student



The Message Papers

Wakening to the Message

June 16, 1925

I wish to speak this evening on the subject of the wakening to the Message. It is a gradual wakening; and this wakening comes to a mureed in its own time. By this I do not mean to say that every mureed enters the Sufi Movement without this wakening. Sometimes before a mureed enters the Movement he is already wakened to the Message. It depends. But often the case is that a mureed wakens to the Message gradually. And it is just as well that a mureed wakens to it gradually.

If a child was born in the world with all the knowledge of the grown-up people the soul of the child would have had no interest whatever in it. It is the gradual progress that a soul makes day after day after coming on earth; it is that progress which wakens the soul to the world's pleasures and pains. The real meaning of initiation is to be reborn; to be born again. The first birth is the birth of the person, the next birth is the birth of the soul. And therefore by initiation it is meant that the soul is born again.

  1. Now this gradual wakening to the Message at first shows in a deep felt need of knowing something which is different from all the earthly knowledge. It starts with an inclination to understand things pertaining to life better.

    • It begins with a desire that I must find my real self somewhere;
    • that I must get closer to God;
    • that I must build a bridge from here to the other world, that I can secure the continuity of my life;
    • that I may be sure of the hereafter, and that I may be able to perceive the sign of life after death;
    • that I may be able to live more harmoniously with my fellowmen;
    • that I may know and learn to think rightly, to act rightly;
    • that I may become stronger to face all that comes in life -- this life which is full of responsibilities, full of difficulties, full of pains and troubles.

    It is these things that first waken in the heart of the seeker who wishes to follow the guidance of a teacher, in whom he gives his confidence.

  2. And the second change that comes is that: in what form, in what way I must proceed on the spiritual path.

  3. And the third development gives a seeker desire to share what he has received, what he considers beautiful and good, with his fellowmen.

(1) For the seekers after truth an esoteric school, such as we have in the Sufi Movement, answers the purpose. (2) And with the second development, when a person looks for the way, it is the form in which one worships, it is the form in which one meditates, contemplates; these forms are given as they are given in our movement. (3) But it is the third inclination--how shall I serve my fellowmen, how shall I give them what I consider precious? When this inclination wakens, then follows the need and apprehension of the Sufi Message.

Then he begins to think that it is not only that my life has become better, or that my soul may become elevated, but that I may be useful to others. Then the thought of Message comes to him: what shall I do to spread it among my fellowmen? When this inclination has wakened in a mureed, then you can say that he is wakened to the Message. The day when he begins to think that: I would be pleased if my friends will be helped by the same, if my relations will receive benefit of it. That those that I do not know, if I could get closer to them, that I could give them the benefit of the Message. Then that soul is wakened to the Message.

So long as a soul is not wakened to it, he is content with the progress in his life, with the joy and peace he experiences in his soul, with the study of philosophy, of metaphysics, which answer his ever-rising questions. But when once the soul is wakened to the spirit of the Message, the more it is wakened the more it is discontent, it is not satisfied with all the contentment that spiritually he has attained; he is still discontent, not satisfied, if his fellow creatures have not received the same light.

Words are so poor that they can explain very little. If you are grateful, if you are thankful to someone, if you are sincere, you cannot put your feeling into words. It is a feeling, it is a knowledge, it is an understanding which comes by itself. And if I put out the Message in a thousand words, that would not sufficiently explain it. Yes, I can explain how one begins to be inclined to meditate, how one contemplates, in what manner one can do it. It is easy to explain the ways of worship. But when it comes to explain what is the Message, there one cannot answer it, it cannot be explained in words.

The soul of the mureed must answer that question. If everyone else said what is the Message, even then the soul which is not wakened to it, which is not ready to understand it, will not be able to understand it. Therefore speaking about it, trying to explain it, will be in vain. But when the soul itself begins to say what is the meaning of the Message, then one does not wish for an explanation. Then one would rather go without an explanation. For it is too deep, too great for words. The less one speaks about it, the better it is. It is to understand within oneself, and allow the soul to speak to us what is the meaning of the Message. That is quite sufficient.

Providence has brought us together this season, that we may speak and that we may meet with one another, and that we may think and pray together, and ask the help of the Lord that we may be worthy of serving our fellowmen in the Cause of God and humanity. God Bless You.