The Teaching of Hazrat Inayat Khan      

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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

Superstitions, Customs, and Beliefs

Insight

Symbology

Breath

Morals

Everyday Life

Metaphysics

Sub-Heading

-ALL-

1.1, Natural Self

1.2, The Instrument of Our Body

1.3, The Breath

1.4, Outer and Inner Ablutions

1.5, Inner Ablutions

1.6, Vegetarian Diet

1.7, The Five Elements of the Body

1.8, Purification

1.9, Sobriety

1.10, Fasting

2.1, The Purity of the Body

2.2, Purification

2.3, Purity of Mind (1)

2.4, Purity of Mind (2)

2.5, Purification of the Mind

2.6, The Power of Mind

2.7, Every Mind Has Its Own Standard of Good and Bad

2.8, The Impression of Illness and Weakness on the Mind

2.9, Keeping the Mind in a Pure Condition

2.10, Keeping the Mind Free From All Undesirable Impressions

3.1, Purity of the Heart

3.2, Keeping the Heart Pure

3.3, The Radiance of the Face

3.4, Innocence

3.5, Reject the Impression of Errors and Shortcomings

3.6, Purity of the Heart

3.7, Exaltation

3.8, Purify the Mind from Fear

3.9, Keep the Heart Free from Poison

3.10, The Real Purification of Mind

Vol. 13, Gathas

Everyday Life

2.8, The Impression of Illness and Weakness on the Mind

The action of every illness or weakness is more manifest in its impression on the mind. There are many people who after an illness that has lasted some time become so impressed by it that even after their cure the impression remains. Therefore to those who suffer for many years from an illness, their illness becomes natural, becomes a part of themselves, and the obstacle to their cure is not the illness but the impression engraved on the mind.

So it is with weakness or a defect of any sort. Very often a person confesses, "This is my defect, but I cannot help it." If there is any weakness or defect, it is merely in the impression. When a person says, "There are moments when I lose my temper," or when a person says, "I would like to tolerate, but I cannot stand that person," his weakness is nowhere but in the impression he has in his mind. Therefore the best cure for every illness and weakness is denial of the same. Affirmation deepens the impression, and contemplation of it makes it worse. There is no harm in denying one's illness or weakness, for that is not telling a lie, as it does not exist in reality, it is merely a shadow. Truthful confession of something which is unreal is worse than a lie. One must first deny that to oneself, and then to others.

The Sufi, whose ideal through life is the realization of God and His perfection, after realizing his ideal cannot say, "I cannot tolerate" -- or "endure" or "stand" -- "anybody"; and he cannot say that he cannot think, act or feel as he thinks right. The idea of the Sufi is always to suggest to oneself that which one wishes to be, that which one would like to be; and when he finds he failed to think, speak or act as he wishes to, he must think the condition of the process is to fall several times before one gets one's balance, instead of thinking, "It is my weakness, I cannot do otherwise."

Those who walk toward the perfection of power and wisdom take every step forward with a new hope and new courage; and weakness, to them, was a story of the past, it does not exist any more, they don't recognize such a thing as existing. They can't accept themselves being what they don't wish to. They picture themselves as their ideal, what they would like to be. Some time or other in their lives -- if not sooner, later -- they certainly succeed in moulding their life to their ideal.