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

Superstitions, Customs, and Beliefs

Insight

Symbology

Breath

Morals

Everyday Life

Metaphysics

Sub-Heading

-ALL-

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

Metaphysics

3.10, Tolerance

Tolerance is the sign of an evolved soul, for a soul shows the proof of its evolution in the degree of the tolerance it shows. The life in the lower creation shows the lack of tolerance. The tendency of fighting with one another which one sees among beasts and birds shows the reason at the back of it, that intolerance is born in their nature. By a psychological study of the nature and the tendencies of the lower creation one will find that the evolution that takes place among birds and beasts shows this tendency of intolerance becoming less and less. It is the love element developing in their nature which brings them together to form flocks and herds. The same tendency of intolerance sometimes manifests in a more distinct and pronounced form in man. The reason is that man's responsibility in life is greater, his difficulties are many, and he lives in a crowd which is larger than a flock or a herd.

At the back of this tendency there is a most wonderful secret hidden, the depths of which are fathomed by the mystic. The mystic who sees God within and without, both, who recognizes God in unity and in variety both, the mystic realizes that it is the One Who has known Himself to be One, Who does not know of two, Who feels uncomfortable and agitated, and shows a revolt on knowing that "There exists another besides Me." And it is therefore that the birds have the tendency to fight with their own element, and so the same thing one finds among the beasts. Among men, man is the enemy of man, and woman of woman. The rivalry that exists between professions and between people of the same position and between nations shows the same thing, that one principle that the nature of the ego, through every name and form, revolts against another, especially of the same name and form, in some way or other. One may give a thousand reasons for intolerance. They exist too, but the inner reason is one and the same in all aspects of intolerance. The Sufis have called it Kibriyy, which means "vanity," vanity of the One to Whom alone it belongs.

As one evolves spiritually so a person seems to rise above this natural tendency of intolerance, for the reason that he begins to see, besides himself and the second person, God; and he unites himself with the other person in God. It is the third person whose love or devotion makes two people unite. For instance, the children of the same parents love one another in realization of the idea that they are of the same parents; the people of one nation love one another in the thought that they belong to one nation. And when two people tolerate one another with the thought of God as their Creator and as their support, then they are more evolved, because they can tolerate anyone of any country or race, of whatever name or form.

But when a soul has evolved still more, tolerance becomes the natural thing for him. Because the highly-evolved soul then begins to realize "Another person is not separate from me, but the other person is myself; the separation is on the surface of life, but in the depth of life I and the other person are one."

Therefore tolerance is not learned fully by trying to follow it as a good principle. It is learned by having the love of God, by attaining the knowledge of self, and by understanding the truth of life. There is no need to ask further about a person who, you think, is spiritual; once he says, "I tolerate all," this is certainly the proof of his spirituality.

Questions and Answers: (August 4, 1923)

Q: Does the law of attraction work on a scientific basis, according to the law of vibrations?

A: Yes, there is a law hidden under every activity; and therefore certainly there is a law of vibration in every activity. No movement is free from the law of vibration. Therefore in attraction and repulsion also.

Mastery comes from evolution of the soul. And the sign of mastery is to conquer everything that revolts one. And that is tolerance. And the souls who have attained to some degree that spiritual mastery, they will see with me, not only with people, but even with the food, that where a person will say, "This I do not like, that I will not eat," the soul who has gained the mastery, nothing it rejects; it may not approve of it, it may not be especially attracted to it. And then with the weather, the masterly soul will not say, "It is too hot," or "too damp," or "too dry." "We do not tolerate what is before us." It is hard to tolerate, but we cannot help to meet it; the difference is in tolerating it. The whole system of the Yogis, especially of the Shiva Bhaktis, is based on making oneself acquainted with something that the nature revolts against. In this way they could go too far in tormenting themselves. The extremity in all things is not right. At the same time that is the principle.

It is not the food but how the person accepts it, if he eats it. Thought works with simple food like medicine; if he says, "It will do me good," it can cure. There are Yogis just now who will drink poison and not die, or jump into the fire and not be burnt. It is a practice to see that even the element such as fire . . . . Because you will find the intolerating souls most unhappy; everything hurts them, food, water, air, the change of the weather, every person they see hurts them. Where should they be, uncomfortable in the house, and restless outside?

Q: What to say to such a one?

A: It is very difficult. Therefore that tendency of rejecting, dislikes, prejudices, it is that tendency which must be conquered. It gives such a mastery.

I remember my own experience once that in the school my teacher said that there was a tree, that the leaves of that tree are very good for a person. They purify the blood -- that did not interest me. But, he said, it is so bitter that you cannot drink it, nor taste it, nor touch it. I thought "I think I can!" I did not care for the medicine, only I thought, "Cannot? No one can?" I went home and gathered leaves, and everybody could not understand why I was gathering the leaves. It is more bitter than the water in the sea. I drank it, and my satisfaction was that I did not even make a face. I was not tired of it, I continued for five, six days.

It is a demand on the part of a person, if he wants to fight against all things. That gives the mastery. One does not fight mostly. One always fights against things that prevent getting what he wants. If one could fight with oneself, then one would fight against the tendency of rejecting; that leads in the end to mastery.

Q: I thought it was no use trying to force yourself.

A: As a general principle in life there is no use to force. But to train oneself is another thing. It is a method.