www hazrat inayat khan org

7/29/2019 Www Hazrat Inayat Khan Org

1/4

The Teaching of Hazrat Inayat Khan

BUILT-IN BOOKMARKS SEARCH LEXICON PRINT SIGN OUT

Volume

Sayings

Social Gathekas

Religious Gathekas

The Message Papers

The Healing Papers

Vol. 1, The Way o f Illumination

Vol. 1, The Inner Life

Vol. 1, The Soul, Whence And W hither?

Vol. 1, The Purpose of Life

Vol. 2, The Mysticism of Sound andMusic

Vol. 2, The Mysticism of Sound

Vol. 2, Cosmic Language

Vol. 2, The Powe r of the Word

Vol. 3, Education

Vol. 3, Life's Crea tive Forces: RasaShastra

Vol. 3, Character and Personality

Vol. 4, Healing And The Mind World

Vol. 4, Men tal Purification

Vol. 4, The Mind-World

Vol. 5, A Sufi Messa ge O f SpiritualLiberty

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 Unse en

Vol. 5, Metaphysics, The Experience of

the Soul Through the Different Planesof Existence

Vol. 6, The Alchemy of Happiness

Vol. 7, In an Eastern Rose Garden

Vol. 8, Health and Orde r of Body andMind

Vol. 8, The P rivilege o f Being Human

Vol. 8a, Sufi Teachings

Vol. 9, The Unity of Re ligious Idea ls

Vol. 10, Sufi Mysticism

Vol. 10, The Path of Initiation andDiscipleship

Vol. 10, Sufi Poetry

Vol. 10, Art: Yesterday, Today, andTomorrow

Vol. 10, The Problem of the Day

Vol. 11, Philosophy

Vol. 11, Psychology

Vol. 11, Mysticism in L ife

Vol. 12, The Vision of God and

Man

Vol. 12, Confessions: AutobiographicalEssays of Haza t Inayat Khan

Vol. 12, Four P lays

Vol. 13, Gathas

Vol. 14, The Smiling Fo rehea d

By Date

THE SUPPLEMENTARY PAPERS

Heading

The Visions of God andMan (1)

The Vision of God andMan (2)

The Path of Meditation

The Universe in Man

Wealth

The Life of the Sage inthe East (1)

The Life of the Sage inthe East (2)

The Word

Sub-Heading

-ALL-

The Central Object

The Mystery of

Telepathy

The Divine Presence

One's Aim in Life

The Tragedy o f Life

Mastery (1)

Mastery (2)

Disciplesh ip (1)

Disciplesh ip (2)

Vol. 12, The Vision of God and ManWealth

The Mystery of Telepathy

To some, telepathy is a mysterious phenomenon; but tothose who understand it, it is as easy and natural as ordinary

conversation in our everyday life. Everyone can understandthat thoughts have existence, and many scientists nowadaysperceive that thoughts are made of vibrations, which mysticsand sages have understood throughout the ages.

As the physical body is made up of physical atoms, so ourmind is composed of vibrations; every activity of the mind isthought. Now thoughts are of two kinds. First there isimagination. This is an activity of the mind as well asthought, but in imagination the activity is not controlled bythe will. When a person is resting in a chair without thinkingabout anything in particular, the mind has a habit ofwandering. In this respect it is like a wild or untamed horsethat runs off into the jungle at will. It goes off without knowingwhither or why, for it is its habit just to wander about. So theimagination is not specially directed and wanders about on

various lines just as it pleases, yet at the same timefollowing the lines to which the mind is accustomed. This iswhy a musician's imagination naturally dwells on music andon musical things, and an artist's imagination on artisticthings. A thief's imagination will dwell on how to rob and thatof a writer on what he has been writing about. All this isimagination; that is, it is not controlled by the will.

This is what takes place in the average mind. From morningtill evening the will is actively working on the lines to whichthe mind has become accustomed, the lines which the mindhas already formed. For example, consider a person who isalways thinking of construction, of how to construct a factoryor how to build up a certain type of business. During this timehe has been forming lines in this area of his mind or mentalbeing. These lines are open to the imagination, and so the

mind goes on working along the same lines which histhought has previously been following, even when he is notthinking specially of those subjects. He still follows the sameline he has been thinking on. The lines which the will hasmade in the mind are the directions along which theimagination unconsciously travels. As it is said, "Where yourtreasure is, there will your heart be also."

Secondly there is thought proper, when the power of the willis directing the activity of the mind. This explains the words"thoughtful" and "thoughtless." The thoughtful person is hewhose will directs his mind, whether he is doing something orspeaking or thinking. It is he whom people will call a thinker.But the one who does not control his action, speech, andthoughts by his will is thoughtless; his thought is reallyimagination, his speech does not make sense, his actionsbecome thoughtless and inconsiderate. In brief, these three

things--thought, speech, and action--reveal the character ofthe thought. If they are controlled by the will they showthoughtfulness, but if they are not so controlled the person iscalled thoughtless.

Now we have been given two main faculties of perception: thesenses of touch, smell, and taste, which form the lowersenses, and the hearing and seeing faculties called Samiand Basir in Sufi terms, which are the higher or principalsenses. These two groups both work with the physical body,the latter with the ears and eyes, but in reality they work inthe mind; it is the mind which listens and sees. The mind islistening when it is aware of things without people telling us.We notice when a person is displeased. A person may say,"Thank you", and yet the mind perceives that he is not reallythankful but is using these words as a formality, or even out

of sarcasm. So it is the mind which discriminates; the ears ofthe mind listen. The more developed the mind is, the more itcan listen even without the help of the ears; it listens toanother person's thought without the utterance of a sound.The mind can see the form of the thoughts and discriminatebetween them, and this is what a seer does; however, it iseasier for the mind to perceive by hearing than by seeing.

converted by Web2PDFConvert.com
http://www.hazrat-inayat-khan.org/php/views.php?h1=44http://www.hazrat-inayat-khan.org/php/views.php?h1=38http://www.hazrat-inayat-khan.org/php/views.php?h1=36http://www.hazrat-inayat-khan.org/php/views.php?h1=35http://www.hazrat-inayat-khan.org/php/views.php?h1=33http://www.hazrat-inayat-khan.org/php/views.php?h1=32http://www.hazrat-inayat-khan.org/php/views.php?h1=28http://www.hazrat-inayat-khan.org/php/views.php?h1=25http://www.hazrat-inayat-khan.org/php/views.php?h1=24http://www.hazrat-inayat-khan.org/php/views.php?h1=21http://www.hazrat-inayat-khan.org/php/views.php?h1=20http://www.hazrat-inayat-khan.org/php/views.php?h1=17http://www.hazrat-inayat-khan.org/php/views.php?h1=15http://www.hazrat-inayat-khan.org/php/views.php?h1=14http://www.hazrat-inayat-khan.org/php/views.php?h1=12http://www.hazrat-inayat-khan.org/php/views.php?h1=11http://www.hazrat-inayat-khan.org/php/views.php?h1=10http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=7http://www.hazrat-inayat-khan.org/php/views.php?h1=8http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=6http://www.hazrat-inayat-khan.org/php/views.php?h1=5http://www.hazrat-inayat-khan.org/php/views.php?h1=3http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=2http://www.hazrat-inayat-khan.org/php/views.php?h1=2http://www.hazrat-inayat-khan.org/php/views.php?h1=1http://www.web2pdfconvert.com/?ref=PDFhttp://www.web2pdfconvert.com/?ref=PDFhttp://www.hazrat-inayat-khan.org/php/mark.php?h1=40&h2=5http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=5&h3=10http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=5&h3=9http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=5&h3=8http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=5&h3=7http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=5&h3=6http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=5&h3=5http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=5&h3=3http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=5&h3=1http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=5&h3=0http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=8http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=7http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=6http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=4http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=3http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=2http://www.hazrat-inayat-khan.org/php/views.php?h1=40&h2=1http://www.hazrat-inayat-khan.org/php/views.php?h1=46http://www.hazrat-inayat-khan.org/php/views.php?h1=45http://www.hazrat-inayat-khan.org/php/views.php?h1=44http://www.hazrat-inayat-khan.org/php/views.php?h1=43http://www.hazrat-inayat-khan.org/php/views.php?h1=42http://www.hazrat-inayat-khan.org/php/views.php?h1=41http://www.hazrat-inayat-khan.org/php/views.php?h1=39http://www.hazrat-inayat-khan.org/php/views.php?h1=38http://www.hazrat-inayat-khan.org/php/views.php?h1=37http://www.hazrat-inayat-khan.org/php/views.php?h1=36http://www.hazrat-inayat-khan.org/php/views.php?h1=35http://www.hazrat-inayat-khan.org/php/views.php?h1=34http://www.hazrat-inayat-khan.org/php/views.php?h1=33http://www.hazrat-inayat-khan.org/php/views.php?h1=32http://www.hazrat-inayat-khan.org/php/views.php?h1=31http://www.hazrat-inayat-khan.org/php/views.php?h1=30http://www.hazrat-inayat-khan.org/php/views.php?h1=29http://www.hazrat-inayat-khan.org/php/views.php?h1=28http://www.hazrat-inayat-khan.org/php/views.php?h1=27http://www.hazrat-inayat-khan.org/php/views.php?h1=26http://www.hazrat-inayat-khan.org/php/views.php?h1=25http://www.hazrat-inayat-khan.org/php/views.php?h1=24http://www.hazrat-inayat-khan.org/php/views.php?h1=23http://www.hazrat-inayat-khan.org/php/views.php?h1=22http://www.hazrat-inayat-khan.org/php/views.php?h1=21http://www.hazrat-inayat-khan.org/php/views.php?h1=20http://www.hazrat-inayat-khan.org/php/views.php?h1=19http://www.hazrat-inayat-khan.org/php/views.php?h1=18http://www.hazrat-inayat-khan.org/php/views.php?h1=17http://www.hazrat-inayat-khan.org/php/views.php?h1=16http://www.hazrat-inayat-khan.org/php/views.php?h1=15http://www.hazrat-inayat-khan.org/php/views.php?h1=14http://www.hazrat-inayat-khan.org/php/views.php?h1=13http://www.hazrat-inayat-khan.org/php/views.php?h1=12http://www.hazrat-inayat-khan.org/php/views.php?h1=11http://www.hazrat-inayat-khan.org/php/views.php?h1=10http://www.hazrat-inayat-khan.org/php/views.php?h1=9http://www.hazrat-inayat-khan.org/php/views.php?h1=8http://www.hazrat-inayat-khan.org/php/views.php?h1=7http://www.hazrat-inayat-khan.org/php/views.php?h1=6http://www.hazrat-inayat-khan.org/php/views.php?h1=5http://www.hazrat-inayat-khan.org/php/views.php?h1=4http://www.hazrat-inayat-khan.org/php/views.php?h1=3http://www.hazrat-inayat-khan.org/php/views.php?h1=2http://www.hazrat-inayat-khan.org/php/views.php?h1=1


2/4

This brings us to the subject of concentration. A person whois sitting with closed eyes is not necessarily concentrating;he may just be resting or he may be asleep. If he isdreaming, that is not concentration either. Concentration isan act of the will during which the mind actually sees, duringwhich the seeing faculty of the mind acts as well as thehearing faculty. To concentrate well one should think of a hotpan in which the oil is always fluid, so that things cookquickly in it. Do not let that pan cool through extraneousoccupations. If one's mind is strongly concentrated on onething, whatever else comes in the way will be done as well.

Whereas our physical being uses five senses to perceive

things, our mental being uses only two: seeing and hearing.When we visualize we see things with the help of the mind. Itis not everyone who can visualize. When there is no power tovisualize it is because things seen that way seem so vagueand insubstantial compared with the things we see in theexternal world. It is difficult for us to think of such visualizedthings as real. Everything that is before our eyes and ears weconsider to be real, whereas whatever comes before themind's eye we regard as imagination, as something passing,as a dream. It is the same mind that perceives and hears thethings of everyday life, yet what it perceives in the other waywe think of as being just imagination, although it is actuallythese things which are the true realities.

To a mystic the reality of the external world is not more realthan the reality on the mental plane, for just as the first is

subject to change so all things on the mental plane aresubject to change too.

Two conditions must be fulfilled before external vibrations canbecome audible. You hear me speak because there is nowall between you and myself. A wall preventscommunication. Then when a person is speaking out in theopen with the same pitch of voice as I use at this moment,you cannot hear his voice as well as mine, for the house weare in gives the sound a place to echo in and become clearlyaudible. Thus these are the conditions: first a current mustbe established, a channel or opening through which thesound or the words can reach another person; and secondlythe sound must not be able to scatter in all directions, but itmust be directed and concentrated towards the other, so thatit can reach the inner or mental process which we call

thought.

If we wish to retain thought, or transmit thought, we mustlearn the process of "throwing the ball" to hit a certain goal.We must direct our aim right, and we must put enough forcein it to enable it to reach the goal. It is the force of the willthat sends the thought to reach another person, and theaiming, whereby one focuses one's mental eye upon theother in telepathy, is concentration. In brief, two things arenecessary for telepathy: strength of will and power ofconcentration.

There used to be a s age living in Hyderabad, and people

went to him for help. But he never came out to see them

unless he was in a mood to do so. So after a while

people came to think of him as so disagreeable that they

would not seek an interview unless they had great

confidence in his power.

One day a man came and said, "My case is coming

before the court, but I have no money, and so if I lose

the case it will go hard with my children." Thereupon the

sage wrote on a piece of paper the words, "I see nothing

in this case; I will dismiss it", and he told the man to go

home and not trouble himself further about the matter. In

due time the man went to court, and he answered all the

questions put to him. The judge also asked various

questions of the barrister on the opposite side, and

finally he wrote down his opinion, using the exact words

which the sage had written down. What had the sage

done? He had engraved on the mind of this judge the

selfsame words that he had used.

What a wealth of power is latent in man, and yet his lack ofconfidence bars him from it! Sometimes he is afraid to offendhis religious belief, sometimes he is afraid of unknowndangers, sometimes he may think he is offending friends,enemies, people in high places. But we are in this world notjust to roam about and eat and drink and sleep and amuseourselves, without ever getting to know and understand thisworld around us, to understand ourselves, to understand life

http://www.web2pdfconvert.com/?ref=PDFhttp://www.web2pdfconvert.com/?ref=PDF


3/4

and the powers latent in us, the inspiration and unusedpower. We may have become wholly absorbed in somepower in our daily life, but this does not mean that we are togo no further towards the realization of our real self. No, if onthe road along which we pursue our real self we meet withsome realities and powers not before suspected, surely it isworth our while to take notice of them, to understand them,and to use them for a good purpose.

Mystics know that a certain moral evolution is necessarybefore a person can attain a certain power, so they do notteach it indiscriminately; this is not out of a desire to reservea monopoly or to hold back something which they possess,

but what will a child do if you give it a loaded rifle to playwith? It does not understand what killing means. Yes, if westop to examine our aims, our aspirations, the pursuits in lifeto which we attach such great importance, perhaps we shalldiscover that we are not very far removed from children. Theworld as a whole is not prepared or ready to use spiritualpowers. The sages and mystics ask of someone, "Will he doreal justice to the power if he has it?" This explains why theyselect a few awakened souls and leave the children to go onplaying. They think it is a sin to take little children from theirplay when they wish to continue to play; why make themgrave, serious, anxious, sorrowful? Surely it is better for thepresent to give them more toys, more of the occupationsthey are so engrossed in, more of the sports they love somuch.

In the East it is regarded as a sin to awaken a person fromhis sleep. Let him rest; he is comfortable; it is not yet timefor him to wake up. So if one went and woke him up onewould make him unhappy and even resentful. Let him go onsleeping till the time comes when he will wake up naturally. Aperson is asleep when he says that there is no such thing astelepathy, no such thing as heaven, no such thing as God.Let such a one be; he is not ready.

So mystics do not talk openly about mysticism but keeptheir knowledge for the few who have awakened. And when aperson wakes up he will see for himself. The only purposewhich the sage or the mystic fulfills is to take this person'shand when this happens, when he thinks "It is now his timeto awaken; I must give him help." This is called initiation, andfrom that time a person is ready to enter into the mysteries of

life.

Should everyone learn mysticism? The only difficulty inlearning mysticism is man-made; it is not of God's making.The higher life is so much simpler than life on the surface ofthe earth, but man does not know what he is. He does notknow that he is a drop on the surface of the ocean, and yetan ocean himself in his innermost part; that there is nothingthat is not within him. A person who says to himself, "I do notpossess this faculty", "I cannot put up with this", "I am sorrybut I could not think of such a thing", and so forth, well, allthese ideas are his imagination, part of the confusion of histhought and lack of understanding of what he is. If a personunderstood what he is he would never say, "I cannot do this."Instead he would become a real man, that which a manought to be. The mystic only says, "I cannot" or "I have not"very seldom, and he believes these words still less often.

When God is with you everything is with you; when God is inyou everything is in you. Inspiration, knowledge, light, all arethen within you. But if you find joy in confusion, if youconfuse yourself and keep yourself in darkness, you may doso. However, you have inherited from the heavenly Father Hisinspiration, His light, His power. You have inherited mightfrom the Almighty God; you have inherited light from the Lightof the universe. Therefore you are blessed with all thesethings, if you can only open your eyes and see the blessing.

What is the sign that one is ready to awaken from sleep? Itis when a person begins to think, "All that I have learned andunderstood seems so unreal; there are some realities ofwhich I am vaguely aware, and yet compared with them all Ihave studied and done seems to be of no account." As the

dawn comes after the night of darkness, so he sees lightappearing; but he has not yet seen the sun; he is onlybeginning to awaken.

People think that life is simple: the things that seem good tothem they believe to be good; the things that seem bad theyjust think are bad, and so on. But the time comes when aperson asks himself in a bewildered manner whether these



4/4

things are really good or bad, whether the ideals of his peopleare really high or low. He is beginning to see things in adifferent light; he sees joy in sorrow and sorrow in joy, right inwrong and wrong in right, low in the high and high in the low.And at this point he does not know where to turn, so he hasto speak to himself and unlearn what he has learned all hislife. He discovers that there is a knowledge in the light ofwhich everything appears the opposite to its previousappearance. In fact everything is different. It is like a personwho admired a theatrical performance and found out howdifferent everything was next morning. On awakening to theday, how different the view of the world becomes! Before theawakening, man with his little knowledge thinks he knows somuch, but now his pride is broken. He finds that all he hasknown hitherto is useless, that he has to begin all over again.But this is the very time when inspiration and power come.

The power of concentration is the means by which to acquirenot only the power of telepathy, but willpower, moral power,inspirational power, moral courage, mental strength, physicalstrength, and all the different kinds of development in life. It isthe first stage, and maybe it is the last stage, when aperson's eyes open to real light.

There are three different steps in concentration: observation,concentration, and vision.

1. Observation is developed by singleness of glance. Forinstance, if I look at a person I can see that one

person much better than if I look at many people, andit is thus with everything in life. The first step inlearning mysticism is just this: to develop ourobservation. We are always looking at a hundredthings around us, and hardly ever study one thingproperly at all. To understand and know a thing betterwe must keep looking at it; if we keep looking ateverything we look at nothing. Such is the law ofobservation.

2. The next step, concentration, implies steadiness ofmind. We cannot concentrate until we have made theexternal part steady. Just think: can we keep our eyefixed on one spot for some time without moving it?Can we sit in one posture without fidgeting? Why,many people cannot sit still even for a photographer!This shows us that the vehicle given us to control andutilize is not completely in our power, and if the lowestvehicle we have is not in our power, though this is thesimplest thing to control, how then can our mind be inour control? How can we acquire more pure and morepowerful thoughts?

Various postures have been recommended to enableus to acquire control. The body has to be made ourobedient servant first, and when the body has beensubdued the mind will learn obedience from it, fororder teaches order. The inner self cannot be in order ifthe external self is not in order, for our mind is alwaysaffected by the body. In order to learn to control themind we must therefore first learn to control the body.

3. The third step is vision. When concentration has been

mastered the vision becomes clear, and when thevision is clear we can aim clearly, like one who haslearned to aim a ball at a "certain spot and hit it. If hedoes not throw the ball properly how can it reach thegoal? To hold the ball in our hand and aim it at and hitthe desired goal we must master three things:observation, concentration, and vision.


www hazrat inayat khan org

Documents