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

PHILOSOPHY 1

PHILOSOPHY 2

PHILOSOPHY 3

PHILOSOPHY 4

PHILOSOPHY 5

MYSTICISM 1

MYSTICISM 2

MYSTICISM 3

MYSTICISM 4

MYSTICISM 5

MYSTICISM 6

MYSTICISM 7

METAPHYSICS 1

METAPHYSICS 2

METAPHYSICS 3

METAPHYSICS 4

PSYCHOLOGY 1

PSYCHOLOGY 2

PSYCHOLOGY 3

PSYCHOLOGY 4

PSYCHOLOGY 5

PSYCHOLOGY 6

PSYCHOLOGY 7

BROTHERHOOD 1

BROTHERHOOD 2

MISCELLANEOUS I

MISCELLANEOUS 2

MISCELLANEOUS 3

MISCELLANEOUS 4

MISCELLANEOUS 5

MISCELLANEOUS 6

MISCELLANEOUS 7

RELIGION 1

RELIGION 2

RELIGION 3

RELIGION 4

ART AND MUSIC 1

ART AND MUSIC 2

ART AND MUSIC 3

ART AND MUSIC 4

CLASS FOR MUREEDS 1

CLASS FOR MUREEDS 2

CLASS FOR MUREEDS 3

CLASS FOR MUREEDS 4

CLASS FOR MUREEDS 5

CLASS FOR MUREEDS 6

CLASS FOR MUREEDS 7

CLASS FOR MUREEDS 8

Sub-Heading

-ALL-

God-Consciousness

The Attraction of the Divine Being

Duality in Nature

THE SUPPLEMENTARY PAPERS

PHILOSOPHY 1

Duality in Nature

All philosophies have recognized the duality in nature. However much we may differ on the surface as to principles and opinions, those who go below the surface, the divers for truth, have always found the same things. The Vedanta calls the two forces purusha and prakriti, the creator and the created, the creative and the responsive forces, by which the whole manifestation has been made. In the religious language it is called Shiva and Parvati. In the Hindu inscriptions and books you can see the picture of Shiva, with two faces, a man's face and a woman's face, showing the creative force and the responsive force that Shiva possessed. There are many other pictures in these inscriptions, pictures such as that of an animal's body with a man's head, of which the meaning is that man's body is animal; it is his head that is man.

And why? Because of the senses, the eyes, the ears, all the senses by which man perceives. The animal also has ears, but he cannot understand the language that he hears. The animal has eyes, but it cannot understand what it sees. In those times there were few who could read and write. The Prophets themselves could not read and write. They had not diplomas from universities. For that knowledge no study is needed. It is always open. Therefore the philosophers were obliged to express their meaning by art, by engraving pictures upon the stone. The greater part of the Buddhistic philosophy has been lost. The four most important books of Buddha were stolen and have never been recovered. The religion remains, with all its beauty. But that from which it had come cannot now be known.

Leaving the religions aside, and coming to the scientific part, I will explain how two have come from one. All has come, not from the square, not from the triangle, but from the dot. The line has come from the dot. You cannot measure the dot. You may say: "If the dot were very large, perhaps we might measure it." You cannot measure it unless you make a cross, a line this way and that way. The line has two poles, it can be measured. When the dot moves, it becomes a line, it becomes two. In this way everything has come from one. First there was one eye. The two eyes have come from one eye. First there was one ear. The two ears have come from one ear. The two nostrils have come from one and the two lips from one.

If you look attentively at the spark of fire, you will see that it throws out a ray on one side, and at once a ray comes out on the other side. Then two other rays are thrown out between these and this forms a cross. Then two more come out and this forms the star, from which all creation has come. The two poles of the spark form the moon. The star and the moon together are the two forces that have made the whole universe. It is this that our Sufi emblem shows, the star with the moon. In our face the eyes and the nose are the star, the lips the moon.

As soon as there is manifestation there are these two forces. The forward swing of the pendulum has its backward swing. The forward swing comes with more strength, the backward swing is finer. These two forces are everywhere and in each thing there are both forces. We see these two forces everywhere. The sky is creative, the earth is responsive. Fire is creative, water is responsive. Although man and woman are typical of these two forces, yet in every man there is a female element, in every woman there is a male element. On every tree there are male and female leaves, male and female flowers, male and female fruits. If there are two kernels in the shell of an almond, we see that one has formed the other from itself. This is why it is said that Eve was formed from Adam's rib.

This is the secret of all harmony in life, the harmony of the creative and responsive forces. In life, we meet some people who are creative. Then, if we do not respond, we have failed. We meet some people who are responsive. Then, if we do not create, we have not performed our part. If there are two creative together, it is bad; if there are two responsive, it will not be good. Man and woman can harmonize, but if two women spend their life together, they will quarrel; if two men live together, they will fight. This is the reason of the present war. Two responsive together is bad, but two creative together is worse.

The manifestation is formed by duality, and God has His dual aspect. In one aspect He is untouched by experience, unaware of His creation, the Consciousness alone. This is why He is called Allah. In the other aspect He is all the manifestation. His creation is a very small matter to Him. If He be called God, the Good, it is a very beautiful name. He is good, there, above the world. Here on earth, at the other pole, the good becomes bad. What was good when it starts from there, here becomes bad.

A thief, for example, is moved either by love for himself, or by love for his children, his wife, by the wish to support them. The love comes from heaven. The impression of the earth says: "The easiest way is to take somebody's purse." Then more shadows of the earth say: "At Piccadilly Circus or near the Ritz are many people with well-filled pockets."

All the bad comes from the shadows of the earth. What comes from the other pole is only goodness. By withdrawing ourselves from the impressions of the world, by meditation and concentration, together with honesty, purity of life, we can reach to the other pole.

But this name (goodness) is not enough. We must rise above the good and evil, to that Unity in which we are all united. We are always quarreling about what is virtue, what is sin. God includes all, both poles, and embraces, is beyond all.

Why is Buddha always portrayed sitting with his legs folded? It shows unity, the going from duality to unity. The Moslem in his prayer folds one hand over the other. He thereby says: "from two I become one." The wise goes from the two to unity. He rises above good and evil, above virtue and sin, to the One.

In Christianity we read: "I and my Father are One." Duality, first the Father, the Creator, then the created. Trinity came afterwards. The third is hidden under the two. Those who understand music will understand that, if I beat quadruple time: 1,2,3,4, and then triple time: 6/8, (two groups of three beats covering the same length of time) the second and third beat of triple time are hidden under the second and fourth of the quadruple time: two beats of quadruple time are equivalent to three beats of triple time (6/8).

It may be thought that the idea of Trinity appeared first in the Christian religion. The conception of Trinity existed long before. It is found in the Hindu religion also.

In Islam, although the teaching is especially the unity of God, the two forces are recognized, Zat and Sifat. Zat is the creative force, Sifat the responsive force. To this is given the name Muhammad. Mah means great, Ahmad the knower, the mind. The great knower, Mahatma, is the same thing.

God bless you.