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



Superstitions, Customs, and Beliefs





Everyday Life




1.1, Belief

1.2, Faith

1.3, Hope

1.4, Patience

1.5, Fear

1.6, Justice

1.7, Reason

1.8, Logic

1.9, Temptation

1.10, Tolerance

2.1, Forgiveness

2.2, Endurance (1)

2.3, Endurance (2)

2.4, Will-Power

2.5, Keeping a Secret

2.6, Mind

2.7, Thought

2.8, Tawakkul -- Dependence Upon God

2.9, Piety

2.10, Spirituality

3.1, Attitude

3.2, Sympathy

3.3, The Word "Sin"

3.4, Qaza and Qadr -- The Will, Human and Divine

Three Paths

3.5, Opinion

3.6, Conscience

3.7, Conventionality

3.8, Life

3.9, The Word "Shame"

3.10, Tolerance

Vol. 13, Gathas


3.6, Conscience

Conscience is not only a record of one's experiences and impressions gained in life, but it is a living voice of the heart which makes all that is in the heart, so to speak, dance in the light of justice. Therefore conscience is a world in man, a world as living as the world in which we live; and even more living than this, for the world of conscience is durable, whereas the outer world is subject to destruction. The word "hiding" or "covering" of a certain thing is for our limited understanding. In point of fact nothing can be covered, nothing can be hidden, since the nature of life is action and reaction. Every outer experience has a reaction within, every inner experience has its reaction in the outside of the life. In the Qur'an it is said, "Their hands and feet will give evidence of their action." The idea, from the point of view of metaphysics, may be thus explained, that there is no action which has not a reaction; every outer action has a reaction inwardly and every inner action has a reaction outwardly.

The finer the person the finer his conscience, and grossness makes the conscience gross. It is therefore that one person is more conscientious about his doings than the other person, one person repents more for his mistakes and failures than another person. But the most interesting thing in the law of life which one might watch is that the scheme of nature is so made that a conscientious person is taken to task more seriously by the scheme of nature for his evil-doing than an ordinary person who never thinks what he says or does. It might seem as if even God did not take notice of his wrong-doing. According to the metaphysical point of view in thee soul of the conscientious God is more awake; in the soul of the other person God slumbers, He does not take serious notice of things. If one were to watch one's own conscience one would no longer have a thirst for phenomena, for there is no greater phenomenon than what is going on within oneself and the action and reaction of every experience in life which materializes and manifests to one's view in various ways and forms. A clear conscience gives the strength of a lion, but the guilty conscience might turn a lion into a rabbit. But who is it in the conscience who judges? In the spheres of conscience the soul of man and the spirit of God both meet and become one. Therefore to a soul wide-awakened Judgement Day does not come after death, for him every day is Judgement Day.

No doubt the sense of right and wrong is different in every mind. The right of one may be wrong to another, and for another the wrong of one may be right. The law of action is too complex to be put in words. For every step advanced gives a certain amount of freedom of action, and as one goes along further and further in the path of truth his freedom is greater and greater at every step. And yet no individual lives a life between the four walls of his individual self, every person is related and connected with a thousand ties with the others, known and unknown even to himself. Therefore the souls do not need regard for themselves only, but for the whole being, since every soul is a part in the whole scheme of nature. And conscience is the test which can voice that inner harmony in everything one thinks, says or does, thus keeping the soul tuned to its proper note.

Questions and Answers:

Q: Is not the disapproval of conscience due to the soul's knowledge of certain consequences in the past?

A: The whole life of the world is built on conventionality and accepted ideas, and conscience is made on this edifice; conscience is not necessarily truth. Of absolute Truth there is no word to be said; all else is Maya, illusion, and when one looks from that point of view there is nothing wrong, nothing right. If we accept right we must accept wrong. The modern German scientist Einstein's theory is what the Hindus have called Maya, illusion; illusion caused by relativity. The existence of everything is by our acceptance of it; we accept a certain thing to be right, good, beautiful, and once accepted that becomes part of our life, we have accepted it to be, so it becomes. A mistake cannot be a mistake unless we accept it as such. Our conscience tells us, but we have first told our conscience, and our conscience has accepted. Dervishes prove this by saying that fire will not burn us. Hell-fire is created in the conscience, and if in the objective world we can prove there is no such thing as fire, certainly in the conscience it does not exist either. The dervish jumps into the fire, and so proves his case. The best way of testing life is to have conscience as a testing instrument, to test and see if there is harmony or disharmony.