The Teaching of Hazrat Inayat Khan      

        (How to create a bookmark)

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

1. Our Physical Constitution

2. The Experience of the Soul

3. The Destiny of the Soul

Sub-Heading

-ALL-

The Elements of the Body

The Mystical Significance of the Body

The Nature of the Senses and Their Organs

The Source of Bodily Desires

The Source Of Emotions

The Constitution of the Mind

The Constitution of the Heart

The Influence of the Mind Upon the Body, and of the Body Upon the Mind

The Soul in Itself Alone

The Soul with the Mind

The Soul with Mind and Body

Vol. 5, Metaphysics, The Experience of the Soul Through the Different Planes of Existence

1. Our Physical Constitution

The Nature of the Senses and Their Organs

  • The sense of touch is perceived through the medium of the skin, which represents the earth element, and is sensitive to cold and heat.
  • The sense of taste is perceived through the medium of the tongue, which represents the water element; all salt, sour and sweet, pungent and bitter tastes are distinguished by it.
  • The sense of smell is perceived through the medium of the nose, the channel of the breath, which alone can distinguish the odors and fragrances.
  • The sense of hearing represents the air, and is perceived through the medium of the ears.
  • The sense of sight represents ether, and is perceived through the medium of the eyes, which in this material body are the substitute of the soul.

    Each sense has its dual aspect, Jelal and Jemal, the strong and the gentle aspects of life, which are represented by the right and left side, their action being expressive and responsive. Therefore, although the sense of sight is one, the eyes are two; the sense of hearing is one, but the ears are two; the sense of smell is one, and the nostrils two. So it is with every sense. It is this dual aspect in nature which has caused the distinction of sex, for in spirit the human is human, but as it approaches the surface it becomes either male or female. The myth of Adam and Eve expresses this to those who know: Eve coming out of Adam's rib means that two came out of the one Spirit.

    In reality there is but one sense, and it is the direction of its experience which is perceived through a particular channel. This being so, each experience is different from the other. Therefore we may call this sense the five senses, although in reality it is one.

    Whichever element predominates in a person's nature, the sense relative to that element in him is the most active. And as breath changes so many times throughout the day and night, its element acts in accordance with the senses. This is the cause of every demand of the senses. He who indulges in any one of the senses makes that sense dull, just as attar, kept all the time near oneself, dulls in time the sense of smell, although it enslaves one to the smell of attar. ["Attar" is an essential oil.] The same is the case with all senses.

    The Sufi, therefore, experiences life through the senses for the sake of experience and not for indulgence, the former being mastery and the latter slavery.