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Hazrat Inayat Khan, Philosophy

Hazrat Inayat Khan, Philosophy

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Philosophy, Psychology, Mysticism opens new avenues of thought,attitude and life to the reader with an open heart and mind. The introduction to this part of the book is very enlightening. Under the heading of Philosophy aspects of the physical nature of life are discussed from a spiritual point of view.
Philosophy, Psychology, Mysticism opens new avenues of thought,attitude and life to the reader with an open heart and mind. The introduction to this part of the book is very enlightening. Under the heading of Philosophy aspects of the physical nature of life are discussed from a spiritual point of view.

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Published by: Muhammad Arief Billah on Aug 12, 2008
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Volume XIPHILOSOPHY, PSYCHOLOGY, MYSTICISM
by Hazrat Inayat Khan
PART I: Philosophy
 Preface to Volume XI
Philosophy, Psychology, Mysticism opens new avenues of thought,attitude and life to the reader with an open heart and mind. Theintroduction to this part of the book is very enlightening. Under theheading of Philosophy aspects of the physical nature of life arediscussed from a spiritual point of view. Although the text has beendelivered if the form of lectures and meditations during the twentiesthey present themselves as modern in terms of the new developmentsin physics. Spirit and matter, vibration, light and illusion and reality areamong the themes discussed. For the treatment of the subjects of sound and voice, one is referred to volume II: The Mysticism of Music,Sound and Word. The main topics under the heading of Psychology aresuggestion and magnetism. The scope of these teachings is mainlyhow one can keep on in his life of complications, on the one handcoping with all that one is confronted with, and on the other hand howto direct oneself in a positive way.Mysticism is a wonderful collection of inspiring teachings on asurprisingly wide variety of subjects, including e.g. brotherhood andbeauty. It offers an inspiring guide through life's puzzling ways.It has already been observed in the preface to Volume I of the SufiMessage that to arrange systematically the Sufi Mystic's work would bea very difficult task. Practically all the subject matter contained inthese volumes consists of transcripts of lectures given by him duringthe years he lived and taught in the West from 1910 to 1926. the rangeand diversity of his subjects were remarkable, and very often the sametheme was taken up again after an interval of several years andtreated in a somewhat different way and in another context. ThusHazrat Inayat's ontological teachings are dispersed over most of thevolumes of this series. But in the last two years of his life he gave, inthree series of lectures delivered during the Summer Schools atSureness in 1925 and 1926, a highly interesting synopsis of the
 
subjects he called Philosophy, Psychology, and Mysticism, in theparticular sense he attached to these terms. the resulting book maypossibly be regarded as the master's magnus opus.After having been used for a number of years as instructive papers atthe Summer Schools subsequent to Hazrat Inayat Khan's death, theywere published for the first time in 1956. This new edition differsslightly from the former in that the text, which has been kept so closeto the spoken word that to read it was not always easy, has now beenbetter adapted to the printed page. Naturally great care has beentaken not to change the exact meaning of Inayat Khan's teaching.the present volume ends with a collection of Aphorisms, which werefirst published in a very limited edition de luxe in 1927. They consist of sayings and statements of Hazart Inayat Khan which were collected byone of his pupils, but before authorizing their publicationHazrat Inayat Khan himself checked and carefully revised them. Theyvary from philosophical statements to poetical expressions stemmingfrom a higher conscious. 
Introduction
 There are three steps which lead the seeker to the altar of divinewisdom. One is philosophy, the next is psychology, and the third ismysticism. Philosophy is learned by the analysis and synthesis of allthat we perceive through the five senses. Psychology is learned by theanalysis and synthesis of all that we can feel in human nature and inour character, and mysticism is learned by the analysis and synthesisof the whole of life, both that which is seen and that which is unseen.Philosophy therefore is learned by the study of things, psychology islearnt by thinking, and mysticism is learnt by meditation. The one who takes these three steps towards divine knowledgecompletes his life's study; but he omits the first or the second step,philosophy or psychology, and arrives directly at mysticism, he leavesbehind some knowledge that could have helped him impart hisknowledge to others. Therefore it is most essential that these threessteps be taken one after the other.the words philosophy, psychology, and mysticism should not beinterpreted in the sense in which they are generally used today. By
 
philosophy is not meant a certain philosophy. By psychology is notmeant a certain system. By mysticism is not meant a certain occultscience. But by philosophy is meant the knowledge of things perceivedthrough the intelligence or intuition, by psychology the knowledge of the human character and of human nature, and by mysticism theknowledge of being. 
CHAPTER IILLUSION and REALITY 
When a spiritual man talks about all being illusion, the materialisticman says, "Show me then where reality is!" Very often people use theword illusion without having studied this question fully. When a personsays to another, who is in pain, "It is all illusion," the one who issuffering will say, "It is reality to me. If you were the one who issuffering you would not say that it is an illusion!" And when thisproblem is not solved, a person may try to call an illness an illusion aslong as his patience is not exhausted, but the moment his patiencegives out he can no longer call it an illusion, he begins to call it reality.When one begins from the end one ends at thebeginning, and to call something that our senses perceive an illusionwe must first understand its nature and character, in order to prove toourselves and to others that it is an illusion. Through any study we take up, no matter what it be, we shall be ableto find out that when we look at things they first appear in a certainform, but as we go on looking at them they appear differently. A certainchemical is called a certain name, but when wee see what its origin is,where it comes from, we trace at its root something quite different.When we find it origin we begin to think, "Why do we call it by thatname? Its name should be quite different." In studying a mechanismand the various names and forms connected with it, we find when weget to the bottom of it that what makes it work is something quitedifferent from its outward appearance. All this shows that the surfaceof all things covers the secret of their origins from our eyes; and yet werecognize all things from their surface. In order to know the secret of things we must dig deep and get to the bottom of them.When we study modern biology we begin to wander about the origin of man; and even if the missing link between man and monkey were to

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