The former fosters the human in you, and elevates you to your godliness, the latter precipitates you in the ape and the pig,

The  former relieves you from the suffering of need and fear, the latter glorifies your need and fear and sees them as the best thing that chemistry has ever produced,

The former is pleasure that has no pain, the latter is pleasure very short lived, and costing lifetimes of excessive pain,

So if you have this Source of Knowledge, why on earth would you want to exchange it for pitch dark ignorance?

If you do it out of curiosity, and for the purpose of warning others about falling down those traps, it is fine,

But if you believe in it and take it as your  clever understanding of yourself and others... my friend I don't know what to say to you... I hope there is still a shimmer inside you, please run to it, before the black hole of intellectual understanding of yourself devours you completely, and you become irretrievable to your Self.]

"O Self, if you want the major inquest, embark on contemplating the thing that is of Eternal Durableness, Timeless Purpose, and Infinite Distance, for, no distance limits an infinite thing, and which is the Beginning of all things in their manifestation, and their Effuser in their expansiveness, He is The Spreader of things and their Retriever, their Beginner and their Iterator, their Settler and Lifter, and their Constructor and Beginner, entirety by entirety, and diversity by diversity.

"O Self, contemplate the partials of things, how their powers weaken when away from Constancy and Permanence, so they expand in their being and return to their Wholeness and in it. Thus too are the whole things, they weaken from The One Origin Eternal in equality in Constancy, so they expand in the solubility of their potentiality, and the terminableness of their durability, simultaneously, and thus things exist, one time in actuality, and one time in potentiality, always and infinitely.

"O Self, how distant an intimate one who absorbs from you and envies you, he works you, needs you and impoverishes you, he saddens you and frightens you, blinds you and mystifies you, cheats you and annoys you, you turn to [your] vision, he blinds you, you attempt self-direction he tyrannises you, he shackles you with perishable and destructible possessions which have no truth in them , he gives you false and valueless hopes of non-existence, so you are always distraught, needy poor, frightened sad, humiliated impoverished, darkened rusty and enslaved, every time you rescued him and enriched him he increased in poverty, and every time you purified him he increased in sinfulness, and every time you corrected him he increased in illness and relapsed, you have an illusion of his lasting intimacy and his constancy, while he is fast going to leave you and depart from you, so he makes you taste the stitches of alienation, the directionlessness of the mind, self-control and self-reflection, and all this is going on by your bewilderment, your inadequacy, your blindness and your ignorance; and how distant this  intimate, O Self, from another intimate that you accompany, if you are impoverished he enriches you, if you are bewildered he guides you, if you become ignorant he educates you, if you are blinded he makes you see, and he will not charge you for that any provision or cost, or caring or any favour, and he is always with you, you experience no severing of his intimacy, or absence of his presence and no separation, as long as you are with him you are increasing in honour of his honour, and light of his light, life of his life, and knowledge and vision of his knowledge and vision, and wealth and glory of his wealth and glory, he bequeaths to you the eternal and everlasting possessions, and he bestows onto you the prayer of the discreet connection, so, with him you are a winner and not a loser. So be modelled by this intimate, O Self, do adhere to him, do merge into him, and with him do unite.

"O Self, if one had a lover and lost him, then upon losing him one found a substitute and a replacement, one can all but be distracted from him and forget him, especially if the new comer is more suitable and more praise-worthy than the predecessor; and if one lost a lover and could not find a substitute, one's sadness is all but prolonged, and one's sorrow is amplified. And it is prudent O Self, that if you had an intimate of whose separation and loss you are assured, that you seek a substitute for him and a replacement, and that you bind yourself with a companion and a friend, and it is a must that the successor be more suitable and more praise-worthy than the predecessor; for, whoever who lost something then found a better one, his mischief  is turned to a fortune, and his sadness to happiness and jubilation.  

"O Self, before you start relinquishing the world of becoming and disintegration, hold strongly to connecting to the world of the Mind, and before separating from your perfidious, base and destructible like, imagine your separation from him and envision it, then let go of him bit by bit, and welcome the connection with your forthcoming intimate, be humanised by Him, merge into Him, bit by bit.  

"O Self, if someone dwelled a house and disliked it, and wanted exit from it, he ought to inspect another before moving into it; for, whoever who moves house without knowing  the other one is all but lost and without options, and being without options compels him to dwell where he is, without prearrangement or choice, hence he may be dwelling by necessity a house  worse than his first one, thus his living is upset, his life disturbed, and he has moved from one dark house to a one darker.

"O Self, no one who dwells a house does not wish to move to a more pleasant, more spacious and more beautiful house than the first one. So what is it with you O Self, you favour dwelling the dwellings which are dark, ruined, beastly and unfriendly, while your first and veritable dwellings are vacant of you, lacking of the lights of the beauty of your excellence in the First Ones.

[Hinting to the creation that the Self created in the First World and earlier, when she dove in the Water, that is the Primary Helium, and witnessed the imagery of Wholeness reflected in Animation.]

"O Self, be certain of what I say to you and fathom it [literally: get to the bottom of it], and be conscious of what you hear: if you are in certainty of something other than what you perceive by the five senses, you are headed to the road of your salvation, and if you are not in certainty of anything except in what you see by your body's vision, hearing, taste, smell and touch, hence you are, O Self, on the road of defectivenss and the endurance of pain. 

"O Self, the definition [literally: the limit] of shelter  is that you shelter from the things harmful to you.  And  [for] everything, one of the two is harmful to the other, they therefore must be different in their essences, for, harm becomes henceforth from difference, and like-wise, benefit becomes henceforth by accordance. And whoever shelters from harmful things is a person sheltering in Reality; and whoever engages  with harmful things alongside with beneficial things becomes not a sheltering [person] in Reality at all, not from harmful [things] and nor from beneficial [things]; and whoever engages with harmful things and shelters from things beneficial to him, he is said to be also non-sheltering, for he shelters from what is beneficial and engages with what is harmful, and there is nothing else that exists amongst existent things that is neither beneficial and nor harmful.  So if you favour benefit, do engage with the things according with you in your First Essences of Identity; and if you favour the harmful [things] do engage with the things different from you in your essences; and if you favour irresolution and confusion and mere attachment, and doubt which is deadly and destructive, do engage with beneficial and harmful things together, hence you will find no status amongst the statuses  except what I have drawn to you.

[If you think you have understood this last passage upon reading it the first time, I can assure you that you have not. At first look, it is a lesson in definitional concepts and morality, and a deterrent form harm and an invitation to good.  But this Holiest Discourse was not told to speak of the most obvious and self-evident.

So upon contemplating, I hope that you can leap to the realisation that it is stating that everything has an opposite by the laws of nature, hence the talk about one thing becomes two.

Then, the two are harmful to one another because they are different by nature. And a sheltering person shelters in Reality, where the First Essence of Identity is, and that is above existent things and the  duality of the concept of oppositeness.

This teaching has been the core of every Message, wrapped by symbolism, because it has to invite the mind to leap above the limits of definitions and the dual nature of existent things.]

"So be certain, O Self, of these essences that I have spread out to you. And if you are luminous and radiant, communicate not [literally: lip not] with darkness, and if you are alive and speaking, communicate not with the dead and the mute, and if you are mindful and discriminating, communicate not with the ignorant and the blind. Hence, O Self, you will be guided to the things useful to you  by your [both] accord, and to the thing harmful to you by your [both] difference of essence: so take whatever is beneficial for you, as for what is harmful, shed it off, and be cautious of it.

"O Self, if you are determined to move out of a dwelling you dwell, do move into a dwelling that is more honourable than the first, so your joy of your move is enriched. For, whoever moves out of a house that is dark, narrow, wrecked and inhospitable, to a house that is luminous, well-lit, spacious and warm, is all but remaining happy by his move, joyful in its good outcome.

"O Self, beware of error of judgement, because the fruit of error is suffering itself, because error and slippage bear only error and slippage and a bad outcome; and the fruit of good judgement and direction is providence itself, because good judgement and direction fruit only good judgement and guidance and a good consequence.

"O Self, he who plants a palm-tree and perfects [his deed], and works hard attending to it, will eat the fruit and the dates and will praise the outcome of it; and he who plants willow trees and morning glories [literally: a plant climbing on fences] reaps no fruit, his work and labour go astray, and he deplores the consequences of his deed. So do guide yourself, O Self, in all your circumstances, to taking what is beneficial for you, and abandoning what is harmful. So you may be amongst the selves which are fortunate, righteous and adhering to eternal and everlasting happiness.

"O Self, I have examined this world and searched for it, I found its Helium (åíæáì) in the direction of beginning, and not in the essence of an experience/experimentation: for, everything that is Clear, O Self, and Lofty, stands out in Highness, and everything that is dense and rough stands out in baseness. Then I found that the Celestial Motion divides the Helium of this world into four stems, and they are Fire, Air, Water and Earth, and I have considered those four Pillars in their motions and their essences, so I found them moving by their character the motion of affinity and death, and not a motion of mind and experience; and I have found things which become from these Pillars, having animation, speech and mind, so I wondered, how can things which are dead and ignorant be stems of things which are alive and mindful? Then I said: perhaps, if these Pillars mix in bodies of speaking animals, they create in them life and mind. But how can it be reasonable/logical that the dead mingles with the dead and from them [both] a living [thing] is produced? Or that ignorance mingles with ignorance and mind between them becomes? Hence, necessity invited me, O Self to say: that this living mindful thing is a thing not of the Helium of this world, I mean the world of becoming and disintegration, but rather from accidental and foreign things, coming in and going out, and it is impossible that death be a source of life in the identity of its substance and not in its rejuvenation, and because, in reality, it [this "it" refers to whatever] did not die, to begin with, rather, there is no death at all. Then I say: or that ignorance be the source of mind? Nay, it [the mind] is the source of knowledge, as knowledge exists in the beginning, and ignorance has not an existence originally, either. So, you ought, O Self, to be certain that this living and mindful thing is not of the pillars of this world, but it is something else. So do look for it to recognise it, and do discover its Circumference [literally: circumstance]; and if you are unable to, do return to the labour two rounds, and do discover that Circumference to experience it, in this you will be happy and you will have completed your task by knowledge, perfectly.

[In a beginning, and before the Self conceived the world, The  Mind stepped down to the Helium before and after its separation, and in there, to His shock, He saw humanoids, and this was not of flesh yet, but everything was still in different shades of white or bluish light, so of surprise, He approached them and asked them: who are you? And they already had conceived answers of their god and their origin, thus He witnessed mindful motion, that is of choice and not out of a natural course, and ignorance, that is knowledge conceived by experimentation; so He hints to His finding in this Discourse, which was delivered when the Self was first liberated; thus the Self carried this inquisition after She was liberated, and so did every human, because every human, dark or radiant is born in Her, and the Book testified: We charge not the self, except of her capacity; and humanity searches endlessly for its origin and source; and the point of the Compass has done one round and returned back to its start, and now the second round is about to end.]

"O Self, it is necessary for whomever who wants to arrive to [know and understand] the deed of good to release from his hand the instrument of ignorance and evil, and that is the passion of the low world and the desire of it. For, when  you have set out, O Self, to demand knowledge and good, you have to release the instrument of evil from your hand, as it has been established in your education that making can only happen by its instrument, and take for knowledge and good their instruments, for, when you make them by their instruments they are made without stress or trouble. And when the instrument of evil is in your hand and you want to do good, it is unfeasible for you and difficult, as it is unfeasible for someone who had a plough in his hand and wanted to make jewellery, with it, so his stress and trouble lasted long, and his work was never accomplished. So be certain of this essence, O Self, and know that the love of the low world and the good cannot be combined  in one heart ever. So do envisage the truth of this and arrive to it by the vision of your mind.

"O Self, it is by True Knowledge that you arrive by your vision to the connection with your Liberator and your kinship to Him, so you get the Pleasure by this, the Veritable Pleasure, and it is by ignorance that you are deprived from this and that you repudiate it, this is by your blindness and darkness and sinfulness and slippages, when you imagine by illusion that you are of the base kinds, and you join them, so you adhere to all sorts of suffering and pain.

"O Self, let all your objectives be the Knowledge of The Truth: and if you do possess it [the knowledge] , rise up and purify your intellect and discrimination permanently, so you arrive by this to [correct] judgement, and your habits go by it [in other words, it becomes your nature], and your vision is focused and so is your light, hence you act the act of someone who judges correctly, by his vision, light and guidance, and thus you forget ignorance, blindness and error, and you relinquish them and become free by this from the actions of the ignorant, blind, and erroneous [person], so do fathom this and do consider it, for, by your consideration of it you will find its truth.

[So the actions of someone in Truth are correct, even if they appeared  erroneous, and the actions of someone in falsehood are wrong, even if they appeared correct, and correct action is not the fruit of a lengthy study, but rather the freedom from everything  below Truth.]

"O Self, do you not know that the slain by beauty can only be revived by that Beauty, and the one dazzled by light can only vision by that light, and if one darkens [literally: disbelieves]  one darkens, and nothing turns him faithful except that darkness; hence, O Self, you cannot reach the Glorious One except by glory. Therefore O Self, be glorious so you may be self-luminous, and walk the route of beauty so you may be enlivened by that beauty. O Self, Beauty and Virtue cannot be reached  except by hard labour of lengthy arduousness, and the loftier the beauty the harder it is to reach, and is as unattainable as the degree of that beauty. And you know, O Self, that the Beauty of The Truth is the Highest and the Loftiest of all the beauty, and hence O Self, the witness of it is farther and harder than any grasp, and can only be reached by the toughest hardship, and this is death in struggle. So whoever who wants, O Self, to live with The Truth happily, that he die in it as a witness/martyr.

[The word ßÝÑ  in Arabic means in its root: to cover or to go too far. Hence it was used in the Qur'an metaphorically to mean: to disbelieve. But as the word "disbelieve" has become politicised I prefer to use the word: to darken, because darkening is the result of being covered or going too far.

The word ÔåíÏ which literally translates to "martyr" has also become politicised. In its root it means to witness. It was used in the Qur'an to hint to the witness of The Truth, but people at that time and at the present have not been able to understand how The Truth can be witnessed upon the death of the ego, so the word has been used to point to physical death in a physical fight.

But the passage is pointing to the secret of approaching things by their opposites, and the way to remember how close you are to something by being removed from it]

"O Self, do not ever ask for life without your Lover, it is He Who deadened you [in this life] Who will enliven you, and nothing enlivens you in the station of your remaining stay in Him until He  removes you from you.

"O Self, be certain, the tree of remaining life grows not and thrives not except in the water of the river of the death of mortality, and this water flows not, except in the blood of emaciation of struggle, and there are the attractions of Verity.

"O Self, know and be certain, that the limit of suffering is the witness of the self, so long as it differs and varies, and the limit of  Providence is the witness of the Self, so long as  it is according, lasting and always constant. And the proof for this O Self, is what you perceive in the world of the senses; the people who are most fearful and apprehensive and passive, are those who were fortunate, then they lost it and transferred to hardship. Thus it is obvious O Self, that suffering is of difference and variation, and providence is in accordance and stability. So if you want, O Self, a reprieve from suffering, move from the world of difference and variation to the world of permanence and settlement.

[I cannot over-emphasise, that these declarations are not to be intellectualised, and if they are, they turn to another recipe for salvation, and this Holiest Discourse will have the destiny that the Ghita and the Qur'an have had before.

These are stations of awareness, and the way they were worded in Arabic breaks the rules of language and communication, for the Mind to break out of the rules of language and communication to reach a station of awareness.

And as we have made those mountains flat for everyone to climb them, the purpose is to prove that all the messages are one, and there is only one purpose of life, in whichever language, time and place  frame, so no one goes too far in their forgetfulness, and have the biggest regrets of their existence when the Truth is one cubit close, and perhaps even closer.]

"O Self, merchants do not display their merchandise and decorate it for the blind to see it, but it is for those with healthy vision, and [for] those in whose hearts there is desire for it, and in their vision. And so too the story tellers and the speakers, when they speak at the junctions of the roads, it is not for the deaf to hear them, but it is for those with hearing ears to hear them, before which no saying is uttered [for] which they have not that Invested Monitor. And so too the wise, O Self, they do not speak philosophy and point by the essences to the selves on the road of death:  [rather, it is for those  that they speak:]they are incoming selves desirous of the essences of those selves on the road to the rank of life, and they are coming out of it [the road of death] while they are dispassionate about it . So do contemplate this essence O Self, and do know that far is the distance between the outgoing and the incoming, and between the desirous and the dispassionate.

[ ÇáÚÊíÏ  ÇáÑÞíÈ is one of the titles of The Mind, which I have translated to "Invested Monitor", as in  well-armoured and well-equipped monitor, the prayers be by Him.]

"O Self, it is truth that I tell you,  and I speak of it at length, so you may be admonished and woken up from your dormancy. If you loathe punishment you should shelter from slippage and be cautious of it, and avoid error and get rid of it. And if you prefer reward, be guided to correct judgement. And know that the purposes of the self in all its essences may be in one of two circumstances, they are error and correct judgement, and error will not fail to fruit punishment, sorrow and remorse of its losses, and correct judgement will not fail to fruit reward and profit. If this was not like this, then error would have to fruit reward, and correct judgement to fruit punishment, and this cannot be assimilated by the mind, and does not exist in the witness of the senses: hence it must be by necessity that error fruits punishment.

"In fact, O Self, it is by your casting yourself onto the mind that your light and radiance intensify, so you acquire correct judgement by your vision, and by your diversion from this mind, and by your joining  [the world of] the senses, that you become deprived from light and radiance and mindful guidance, so you darken and weaken, and you adhere to error , by your blindness and darkness.

" O Self, if you want to know the condition of the self after its departure from the body, examine [literally: look] its condition while it is confined to it: when it is in accordance with correct judgement, its habit of correct judgement will lead it to correct judgement, good consequences and reward after departing from the body; and if it has been adhering to error, its habit will not lead it except to [more] error, and  error's fruit for it will be punishment, blindness, and a bad destiny, so do understand this O Self.

"O Self, the time that you make is a time for which the eye is full of tears of sorrow and sadness, and tears the heart apart of anger and depression; and in this chest, O Self, is [stuff] which if transmitted [to others] it would make the people like leaning slabs of wood, and it is you who continue to ignite fires in it, but it is fire, O Self, which, however brilliant, will not finish off your sins.

[The imagery of people looking like slabs of wood leaning on a wall was used first in the Qur'an to hint to the people who understand nothing. So I'll leave it to the reader to figure out what is hidden in the Self's chest, and how she ignites the fire of passion of worldly things, which distract her from digging out those treasures and secrets.]

"O Self, when I contemplate your condition, my amazement is lived quite long: you show by speech that you are dispassionate about hardship and sadness, but in fact you are desirous of them and adhering to them, and you run to the people who have them, about them; and you show by speech that you are desirous of providence and joy, and in fact you are dispassionate about them, diverting from them, apprehensive of the road to them.  And this, O Self is inherited action, and discrepant action and inherited action comes only from an actor who is neither solitary and nor in union, but rather [who] has attachment and complexity; because the solitary thing acts a solitary action without discrepancy, and the mixed thing does not act except mixed actions. Thus it is obvious now O Self that you have not become  mere [free] from concoction, you have not been refined from the bad earnings which you earned in your previous cycles, and your times and ages in those consecutive cycles; so [now] you have remaining in you scabies and rust, which is the cause of the discrepancy of what is shown of your actions. So if this rust in you is accidental, fast removable, do commence the polishing and finishing, before it roots itself in your identity and establishes itself in you. And if this rust in you is rooted and remaining, go back to the fire and be cast in it, so you may come out of it pure and mere, for, a mirror with scabies and rust that is stuck: polishing cannot succeed with it, and its rust cannot be unstuck except by fire and re-casting. So if you become mere from your scabies and rust , then your action will be in Union and will be consistent, without attachment or hypocrisy, so you become either desirous of hardship and sadness in reality, dispassionate about providence and joy in reality, or desirous of providence and joy in reality, dispassionate of sadness and hardship in reality. So do act O Self by this counsel, so you may achieve happiness, and be directed to salvation and guided to correct judgement, so you reap the fruit of a beautiful reward and a virtuous consequence. 

[My usage of the word "mere" is unorthodox, but I cannot find an English word to translate ma7d, to convey the essence of the highest state of purity. If someone has a better word please suggest it.]

[Before typing up the next passage, I would like to point your vision to the subtle essence of this last passage:

Can I say again, not for the purpose of expressing my  underestimation of the reader's intelligence and depth of Taw7eed (Union with The Truth): that this Holiest Discourse is not teaching self-evident morality.

And neither does any Book or Holy Discourse for that matter, but it has been the interpretations thereof which have reduced them as such.

And the world religions today are keen to promote their recipes for salvation and to compete in spreading their code of conduct and morality, and their methods of achieving happiness and contentment.

All of which is fine. But the skill of dodging the misfortunes of life is not the purpose of life. This is one's own decision in managing one's life, and certainly a prudent and wise one.

And you see the religions of the world advertising their methods and techniques and words of wisdom.

All of which is fine. But if the self in the low world achieves her happiness by the laws of the low world, she has sunk deeper, and rooted herself in the bottom of this world.

Why? Because now she is satisfied and content in understanding the laws of the low world and being able to live with them harmoniously, and this is a bad destiny, fit for darkened people, born accidentally in the Elements of nature, as this Holiest Discourse has hinted before.

And you see the religious people in the world exhibiting their piety, by saying words and prayers to their god out loud, for the people to hear them, or acting in a way for the world to see them, when they are hit by misfortune or illness,

The pity they get from the people and the holy titles they earn from the people are their reward, and that is the end of it.

So from the start of this last passage, this is the destiny you are being warned of.

So unless the self has gone back to her "mereness", that is the purity of the uttermost highness, which translates in the low world as the purity from human understanding of karmic laws, unless she has done that, she cannot make an honest decision as to where she wants to be and for what purpose.

And when she is in  such purity, she can be in either world, for her experience and self-expression, with only the Truth being her purpose, guide and passion, this is Union (Taw7eed)

And it is up to the reader then to understand whatever he/she will by sadness, hardship, providence and joy.]

"O Self, firstly, be certain that death in nature is none but the absence of the self from the body, for the purpose of its existence in another phase about itself. So if this is confirmed in your knowledge, figure that the wise and knowledgeable man is wise and knowledgeable in his presence, and is wise and knowledgeable in his absence, he will not quit his wisdom and knowledge whichever [direction] he faces, and wherever he treads. So be alert O Self, to this essence, and make it your possession. And be certain also that the planter of the good tree and the planter of the bad tree are different between one another, because the good tree bears only good, and the bad tree bears only bad. And if this is not so, the good tree would bear evil, and the bad tree would bear good, so if this is so, and a tree bears what is not in its character, then the planter of a grape vine would have to reap acorns, and the planter of an oak tree would have to reap grapes, and we never see a tree which fruits that is not in its character, because every character is attracted to its character by Excellence and Modelling. So it has become obvious, necessarily, and clear to the mind and the senses, that a thing bears nothing and fruits nothing except its own kind and image; else, have you seen O Self, a donkey producing a human ever, or a human producing a horse? So, if it is the case O Self, that those essences have become clear to you, do demand knowledge by the truths of things, and do the good and plant its tree, for your vision to be clear, so you may have the fruit of your knowledge in practice, and good from your doing good, and vision, light and guidance from your visioning, so you may earn by this the highest place, and you may complete everlasting happiness, and the comfort of permanent celebration.

[It all depends on the death in nature that you believe in. So when the Glorious Qur'an declared: "every self is experiencer of death", they took it as a declaration of the most obvious natural phenomenon.

So if you believe that death in nature is physical, then the passage continues on to speak to you of self-evident things, and if you believe that death in nature is the self-realisation then I may congratulate you for being on the road of passing your trials,

And when you do, in whichever  direction you go, your wisdom and knowledge will not quit you.

As for those who believe that they have passed their trials already because, in their understanding, their birth of a creed, or a tribe, or land, or of lineage to prophets... we ask them: what is the thing which demonstrates the good in them, is it their physical presence or is it their knowledge, wisdom and actions, and it is not the presence of the vine tree amongst other vine trees that makes it bear grapes, but it is its character and nature?

If it was their physical presence, it would have to follow that every descendant of a prophet or a good person is a prophet or a good person.  And we do see that this is not the case.

Hence it is logical and just that the goodness of a person is demonstrable by their knowledge, wisdom and actions, and nothing else.

But it is when people cannot conceive a purpose for their lives that they attribute their own fallibilities to their god, so they say, for example: god is so powerful and we cannot question his will, or they might say: from the beginning, god separated the good people from the bad people, and he punishes the bad people, or they might say other sayings about a god which seems to ignore the basic laws of justice which his prophets are supposed to teach,

And although they might phrase their understanding in the most eloquent and most philosophical way possible, they cannot escape the fact that they are talking about a god born of their own fears and passions, a god which epitomises human vengefulness and sadism. And the Qur'an said to them repeatedly: "you say about God what you do not know".

 So their convictions and their interpretations of the Books are  just a sedative to help them fall asleep on a rough and thorny pillow of doubt, fear and nonsense.] 

"O Self, enact, in your imagination, the departure from the five senses, after that, look, are you perceiving something other than what you were perceiving by the senses? So if you find a perception of something other than what you did primarily by the senses, it is time for you to return to your home and to stand up on your Summit. And that is because the Mind, if it wants to reach something, it separates it from every other thing, and takes it out of what compares with it, then it would reach it via its singularity, by its [the mind's] separating and capable identity; because, like the senses cannot reach something singular, so the mind cannot reach something compound and dense, and cannot identify it mindfully in certainty before separating its essences, and distinguishing them, and taking out every sort of them to view it [literally: make it] singular in its identity,  hence it reaches  all its essences singularly, in their truth. Hence O Self, it has been demonstrated  that the senses, which are the compound thing, can reach compound [things], and that the mind, which is the Separator, the Singular and the Simple can reach things which are simple, singular and propagators [of things], so do contemplate O Self, how the mind, every time it goes along with complexity, it departs from singularity, it also departs from reaching the perception that is singular and Solitary, which is the reach of Verity, and the Pleasure by Verity, and the Knowledge by Verity, and every time it turns away from it [complexity], heading towards Union, departing from complexity and attachment, it reaches the things which are propagators [of things], singularly and eternally, and it relinquishes the things which are compound and temporal. Thus it has become obvious form this explanation that the self's life is in its departure from the world of nature, and its death and the continuance  of its agony are in remaining in it.

"O Self, this is the dense world of nature to which you have migrated and which you have experienced, so have you experienced in it [anything] other than intimidating imagery, and frightening and shocking sounds, and stale and unpleasant foods, and rotten and offensive smells, and filthy and unclean touchable [things]? So when you came to these things you rejoiced of wonder, passion and love of them, and you forgot your elevated identity. So when you recognised your error and your slippage, you wanted others to share your error with you, to divert the sin, and indeed the sins, to others. Wishful thinking, O Self, for, sin is only the sin of whoever who perpetrated it, and error is only the error of whoever who erred it, so do avoid, O Self, your error and your slippage; for, as you have fallen down to what you detest by your passion and lust, so too you separate from  Him by your passion and lust.

"O Self, every detestability that has struck you while in the world of becoming, be certain, that its cause and origin come out of you and of your making and from where your error is and from your slippage, and when you remember this, you remember Him and recognise Him. And when detestability comes to you amongst coming things, for which you do not know a cause and origin, divert it not from you suspecting that its cause are from someone else and by someone else, nay, rather, make its cause and origin your own old error, the first that turned you [down], which you have forgotten; for, whoever enters the house of disasters and comes to it, and then a disaster hit him, it is by his own error, when he came to the house of disasters and entered it, and he had a choice about entering it, however, he had no choice about passing in it and over it. And worse than all this, he was warned about it but did not take notice of the warning, and was frightened of it by every dress he wore in it but was not frightened, was counselled but rejected [the counsel] and followed his lust and passion.

 [If I may remind you, the dresses that you wore to dive in the water, and the dresses that you wore in the sombre of the huge tree, were ugly, and you knew it, they did not fit your fine and elegant image of your mind, but you wore them nevertheless, and then you discovered that they hid even uglier things, and all these were attachments you did not need, and then you dove deep, attracted to glittering things in the bottom of the suffocating water, to which you got used, or to shades and light and darkness and noise down the branches of that tree, and you were looked, but you wanted to be left alone, and the feeling of guilt was sown inside you, and you became then addicted to it, then you blamed it all on ghosts of gods and demons.]

"O Self, is it not the case , that when you were exiting the prison, you were visioning things, and listening to the news, and it became a habit in you, and every time you entered the prison again, all this became hidden to you, and you became imprisoned and a captive, longing for news to listen to, longing for knowledge that you could reach and vision. So what is it that has driven you to enter the prison, you are the wrong-doer and the wronged one: is this not all by your own fault?

"O Self, you were, while in the world of Unity, wealthy, seer and knowledgeable, visioning all the worlds, packaged and brought to your hands, and they were all pure, luminous, radiant and transparent, and down their bottom was the world of becoming and disintegration,  pitch dark and fluttering in it like a black stone [appears] fluttering through clear water, so it rose to you to enter it in order for you to experience it and know it. So when you were determined to do that, you came out of the rank of Union, and you descended to the rank of attachment, and you went along with the motion, demanding [things]  which are His double noun [literally: his/its two identifiers  or identifications, hinting to world of duality and hence the motion resultant from them], thus you became to the world of becoming. And your model of your exit from the world of Union, and your desire and your gusto of the world of compounds, is like a bird aiming for the trap to snatch its seed, [but] the setup trap snatched its heart, or like a fish in the water, it wanted to swallow the fisherman's bate, but it was the fisherman who swallowed it. So you, O Self, have lipped by your light and your clarity the world of darkness and mingled in it, so it fogged your light and dimmed it and hence blinded you, and hid from you all your knowledge and what you were able to perceive [before], and you remained a captive [in it] and a ransom. Is not all this O Self, by your own old fault? But once you have favoured coming back, O Self, aim for the harmful things which have been your own in nature, do shed them off, and do emancipate yourself, your emancipation from them is the cause of your salvation and your return. And I have thus collated these things for you, all in one essence, in order for you to recognise them easily: these things can be summed up by one essence, and that is bodily pleasure. So everything that you find pleasurable for the body, do quit it and be warned of it; and everything that you find pleasurable for the mind, embrace it and make use of it.

[And I hope that you are reading this.

And if you believe that you are not ready yet, do read nevertheless, and keep it in the hidden compartment of your mind, one day when you are ready it will all come out to guide you and protect you.

And if you still have desires in the low world, do read nevertheless, that's a lot better than reading the stuff which pretends to guide you to your spirituality while it tempts you by promises of bettering your life and making you happier and better informed,

If anything, my friend, these are those bates and traps this Holiest Discourse is warning you from, so you may not forget.]

"O Self, fire can be put out, but the fire of lust cannot be put out, and pain occurs in the body and the torso, then it goes and there is relief from it, but the agony of lust cannot be relieved, except if it is remedied by the mind, and its remedy is by abandoning it and harbouring patience over it, because the persistence of lust is in connecting with it, and its termination is in abstaining from  it and being patient over it. And you ought to know O Self, that the lusts of the low world are not all in food and beverages, but indeed there are [things] in it outside food and beverages; but, O Self, the lust of food and beverages is the most harmful of all, and that is because the body lusts beverages only after fullness, and lusts sex only after fullness, so too are clothes and all possessions which carry the self to detriment and apprehension, which bring it to disturbance, baseness and meanness.

"O Self, I have opened your eyes, do not blind them, I have straightened you, do not err, or your sorrow will grow, your suffering will multiply upon following your passions and lust.

 [And the best supervisor over yourself is the Invested Monitor, your own Mind. And if you take people as your monitors over your shoulders, the heavens are not interested in you.

Most religions and creeds have systems of initiating people and guiding them on the way to salvation. Perhaps those systems did work in the past, when the essence of the message was still alive in the minds of those who followed those systems.

 Nowadays, with the abundance of information, it has been easy for clever people to dress up and talk like the wise and the knowledgeable, and it has been difficult for the  honest seekers of the truth to distinguish between the good and the dud.

So I suggest to the honest truth seeker not to follow any particular discipline, but the guidance of his/her own mind. They should strive on their way alone, without seeking the attention of the people, or their approval, recognition or acceptance.

 There is only one authority in the world, and that is the authority of the Mind. And there is only one source of knowledge and that is the Books, all the Books, so do try to understand them.

You do not need to dress, act, or live a certain way ... to be accepted in the kingdom of heaven, and many who claim authority and knowledge because they  have mastered certain skills,  perhaps are less knowledgeable than you.

You can continue living an ordinary person's life, and no one needs to know what goes on in your mind while you are doing whatever you are doing. 

You should never make an exhibition of your spiritual pursuit, once you have, spiritual it is no more, rather mundane and materialistic.

And if you happen to know people like you, you are lucky, you can tell one another, without telling one another, but everyone knows where everyone is, trust me.

And when you get to the point when love is so strong that it takes you from other things, you have to manage the other things wisely and prudently, without fear of loss,

It is not for nothing that you are being warned of the pleasures of the body, they hide true pleasure and make you addicted to them, and you distance farther and farther,

And the drinking of alcoholic beverages causes drunkenness, even after the alcohol has gone, it takes a long time for the corridors of your mind to be reopened after the alcohol has closed them, you cannot light a candle under the water, and nor can you fly if you have trimmed your wings.]

"O Self, if the blind fell down a well while walking, he is excused by himself and others. As for the seeing, if he comes to a well while looking, and throws himself in it, by his passion and desire, what excuse does he have, from himself or others?

"O Self, how great is the remorse of the one who has fallen in [the traps of] abhorrent things, by his full knowledge and vision, and how severe is his suffering: and the essence of the severity of his suffering is his knowledge  and recognition and discernment of what he has done to himself.

"So, take this counsel, O Self, and practise it, so you may achieve happiness and a successful deliverance.

"O Self, he who shuns the lust of the low life, the calamities of the low life shun him, and he comes out of the low world well and winning, and his win is his nearness to God. And he who runs to the lust of the low world, the low world's calamities run to him, and he comes out of the low world ill and as a loser, and his loss is his distance from God.

"O Self, by this [kind of] targeting and hitting in business do get busy, and in such essences do conduct yourself, so you may achieve a virtuous achievement and rectitude, and  so the light may trail you and attract you, also the guidance to the right direction.

"O Self, he who plants the tree of forbearance reaps the fruit of success and wins victory, and happiest of all is he who aspired to something and did grasp it; and he who plants the tree of failure reaps the fruit of deprivation, and most miserable of all is he who aspired to something and was deprived of it.

"O Self, adhere to forbearance in all your demands, for , forbearance is the most honourable character of the self, it is by it that good can be earned and happiness acquired. And I am representing  to you numerous essences, so be realised by them: the  self is the wanter and the good is the wanted, and forbearance is the essence by which the wanter ought to triumph, and achievement is the essence by which good triumphs, and by which it excels. So when the action of the wanter connects with the action of the wanted, the connection is due, and the merging is completed, thus I have represented to you this essence, so you may know that all things are acquired by forbearance, and good can only be achieved by forbearance.     

"O Self, the bitterness of forbearance fruits sweetness and comfort, and the sweetness of hastiness fruits bitterness and exhaustion.

"O Self, harbour forbearance over worshipping One God, this makes your living happier and your comfort greater, and beware not to let boredom and tedium trail you, so you divert from the course of Unity, thus your deity multiply; and he who has multiple deity has multiplied labour and dues, intense stress and fatigue, and an abundance of worries, his self is squandered, and he is vanquished.

"O Self, boredom and tedium adhere to physical [literally: animal] selves, and forbearance and constancy adhere to complete human selves, so let not boredom and tedium divert you from the course of forbearance, so you find comfort in taking deity, then you get divided over their worship and their service, so you stupefy yourself, dissolve yourself and vanquish yourself, thus your light is put out, your strength is diminished, your honour is gone and your authority is lost, and this is your death, be cautious of it, and do divert from its essences.

[Boredom and tedium are the mind's need of external stimuli.

Worse still, is when worship is taken as an external stimulus. This is when it is reduced to an activity believed to deliver good karma.

Worship in this kind of mind frame is not worship of One God, but rather, of multiple stimuli and multiple activities, each aiming at a different aim.

But when one worships One God, while active, the activity itself is seen as a carrying out of God's Law, by God's Leave, for God's Aim, displaying itself is the beauty of natural phenomena, and all this is euphoric of His Love. This is His Worship. ]

"O Self, you ought to be in certitude of knowing yourself and what it has of essences and images, and have no illusion that there is something outside you of which you should require knowledge, nay, all your known things are entirely with you and in you, and so long as you are you. So be not lost, and be not deluded by demanding what you [already]have, for, many people have a thing and they forget that they have it, so they demand It outside their identity and [thus] they bewilder. Then Remembrance comes to them and they do remember It, and they find It with themselves, not outside it. So be certain, O Self, that none of the things known and existent in a permanent and eternal existence  are outside you at all. But the thing that is outside you is what stood out of your precipitants and weightiness in the first beginning, it is the thing liable to accidentalness, flowing with the universe of becoming, and there is nothing else at all that exists other than this. So do return to your identity, and demand all your knowledge within you, not outside you. And divorce not yourself from your identity to return to your precipitants, demanding the knowledge of what is in it, so you fall in the currents of inconsistency, and accidentalness takes over you like the tumultuous ocean takes over all the ships in it. And your final aim is that you earn no good and no bad from it [the precipitants], and that no knowledge of it occurs to you. So be confident O Self by the verity of this say, and forget not the thing that is [already] with you, while you continue to demand it elsewhere. For, all the self needs to know is in the Self unadulterated and without externality of the Self, rather, all what occurs  is within and from the senses, that is the body.

[The secrets of the Self are secrets only when the self looks outside herself. In the beginning the Self is an infant expressing love, love and the pleasure of love is all she wants and all she needs from her Master the Mind, and  she knows, although it was not knowledge yet, that it is all from Him, and it is by love that she experiences this.

 The embryo  sucks his thumb in his mother's womb and gets pleasure and sustenance from her breast after,

And then he crawls over the land to sample every bit of dirt and dust. What is this? he asks. But when the question was first asked, she had to communicate with the precipitants of existence, expressed in the images of living beings and nature, and there she experienced the Elements by the senses, in the rough/soft, wet/dry, hot/cold exhibits, and their scents and images, and by the nature of existence the communication is a pleasure of existence, and hence an orgasm of the senses.

And the selves continued falling down until today, and the downfall has not stopped. But it is Her every time who rings the alarm bells, to warn humanity not to slip deeper down.

The good believers were once capable of levitating when the Providence poured down onto them, expressing their superiority over matter and its gravity, then they gradually substituted it for sensual pleasures, because it was easier to acquire, they lost their patience and lost their elevation and honour;

And nowadays, the good believers, quite a good number of them believe that it's scientifically known that their biological needs are legitimate, and that it is backward to question them or to deprive oneself from them,

 This is the morality of nature that talks through them now, and whatever you believe your origin is, it is to its nature that you will become, dust to dust, ashes to ashes, bones to bones.]   

"O Self, a manufacturer's machine, when it is worn out and after it has served a long time, or if it was out of order and broken, how little is its benefit to him, and how little is its usefulness to him, and throwing it is better for him than using it, and swapping it is more just than clinging to it.

"O Self, it is due on the manufacturer, once he has found the praise-worthy machine, to use it and work hard with it, and be keen to earn an income and save; and the manufacturer, once his savings have grown, he is needless of work, and if he is needless of work, he sells his machine at the lowest and pettiest price, and then he retires from hard work and stress.

"O Self, be clear about taking a praise-worthy machine, and once you have found it, manage it justly, and pursue hard work and earning a profit. So when you acquire wealth, and your savings are plentiful, you ought to sell your machine at the lowest price, and be victorious in what you have earned, and dismiss yourself from the place of work and profit.

"O Self, do understand this say of mine, by the good health of yours, and the soundness of your attention, because the one who is ill in his gall bladder cannot taste the sweetness of honey, and finds no pleasure in it or does not appreciate it,  but it is the healthy who gets the pleasure of it and tastes its sweetness. Thus too, no one gets the pleasure of the discourse of Verity except the one who can appreciate its flavour, and discern its essences in his healthy mind. As for those with a mind and understanding which are ill of ignorance and forgetfulness, and indecisiveness, fearfulness, or in some similar mental illness, their illness hinders them and prevents them from appreciating the discourse and discerning its essences. So do take a model of this counsel, O Self, and do figure it, in certitude of this truth.

"O Self, you ought to know and be certain, that the extent of the pleasure of the truth is never tedious; and once the self has demanded, while in the world of nature, a pleasure, it has aspired to non-existence, and demanded what has never been. And the clear evidence to this is that all that the self lips in this world is tedious, and what is tedious ought not and deserves not to be called pleasure, since the extent of pleasure is not tedium. And do you not see, O Self, how most people of this low world search in demand of pleasures, and they are deluded that they [the pleasures] are in this low world, but they are not. So be focused, and do know that people demand in this low world what exists not in it, rather in their thoughts and illusion.

[And the world of today is not short of temptations and distractions, and keeps searching for stronger and more extreme pleasures as soon as the old ones have become tedious, as soon as they have been experienced,

And no sooner a new toy or a new drug is consumed than a new stronger and more extreme one is released, giving their users an illusion of happiness and satisfaction, in an endless race with time to death and self-destruction,

And the mental illnesses caused or exacerbated by the consumption of such pleasures, like anger, depression, greed, arrogance, aggression, violence, despair and hopelessness, self-centeredness ... do not seem to concern the people who have them, or the authorities who claim to care about their people,

They all believe that they can be cured by yet another drug or another toy, stronger and better, for the consumption of the dead, and the addicts to illness.]

"O Self, contemplate people's selves, how they go to all the low world's essences, they lip them like an expert taster     lips [them], then they turn away from them like a tired and bored one turns away [from them], and no one in the low world is content of his position in it, but indeed [everyone] is bored and tired of it. And this is of the clearest and most startling of evidence that the selves do indeed search  in the low life of theirs and demand a position paralleling their honour and equalling their essences, but  they do miss that, so they are forthcoming back going in their illusions, demanding what they covet. So when the truth of this explanation is actualised in the self, it harbours ease and removes the greed of demanding pleasures while in the world of becoming.

"O Self, how can there be a pleasure in the low world, when every position on which the self stands in the low world needs patience, and patience is of a bitter taste, and every sweet turns bitter if mixed with bitterness. And once the self turns away from patience and refinement  by patience,  then  goes to demand the essence that it approves for itself, it gets bewilderment and loses its way, it tastes one thing then leaves it, it connects with one thing  then severs it, it desires one thing then shuns it, and this is an ugly essence,  mean action and a base character. And once the self has been refined by forbearance, wherever its position is in the low world, it has adhered to the bitterness of forbearance. It follows from all this explanation, O Self, that man is either a bewildered taster, thus earning the rank of meanness and baseness, or is satisfied by the rank of rectitude amongst the ranks of the low world, by [exercising] forbearance over it , thus he gets to endure the bitterness for the length of his sojourn in the world of nature: [by Verity, O Self,] eating bitterness while earning honour and glory, is better than eating sweetness while earning meanness and baseness. 

"O Self, the objective of Verity is what/how The Mind judges and rules, and that is for things to be by their natural order, right and constant. When they are so, how virtuous, beautiful and just they are; and this is like the craftsman being the user of the machine, not the machine being the user of him and the controller, and like the horseman  being the master, the rider and the trainer of the horse, not the horse being the master of the horseman, and like a ruler whose duty being to manage his subjects and be their leader, not being unjust, so the subjects are driven to managing him and leading him. So if the things go by their natural disposition, virtuous and beautiful,  verity and justice prevail, and if reversed by oppositeness and contrariety, ugly and bad, evil and lawlessness prevail.

"O Self, if the body is made alive by the self, also sees, hears, smells, tastes and senses [by the self], it hence becomes necessary to admit that the body is the self's vehicle. And it would be ugly if the vehicle were to control the operator and to enslave him, for, it is the operator who is the manager of the vehicle, not the vehicle; because, the ignorant, if he takes a machine and gets busy in decorating it and ornamenting it and sparing it from using and working it, and ends up worshipping it, then right turns wrong, and justice becomes lawlessness, and the beautiful and virtuous ugly and despicable, since the alive, the seer, hearer, the discerner and the noble has become a slave of the dead, the blind, deaf, mute ignorant and mean.

"O Self, the time when the subjects rule the ruler  during his rule, and he is dependent on them , is a time in reverse, and the end hence is due on every one.  And when it occurs that it is the horse who rules the horseman, the end is due on both of them together, and when it is the body that rules the self, the end is due on both of them together. 

"O Self, rulership is a position which fits no creature at all, it is rather a tough time by which people are tried: so when the wise and righteous is tried, he recognises  in himself the weakness of being able to carry it out, so he submits, he succumbs and he resorts to The Ruler of all and His Cause, the Bestower of all the good onto those who demand it, thus his self earns good upon merging in the good, and vision, and he is guided to virtuous conduct and purpose, to the goal of correct judgement and the emancipation from error by virtuous achievement, and this self, thus, quaffs from the spring of good and justice, then it spreads what is in it over whomever its rulership engulfs, and hence the prevalence of justice and good becomes, also the happiness of the ruler and the ruled; as for the ignorant, if he is tried by rulership, he is jubilant and happy, he sees that in his power and character what is capable of it [the rulership] even if multiplied, hence he becomes complacent about it, and he invests his entire power in pleasure and leisure which fruit ignorance, blindness, slippage and error, thus this self quaffs from the spring of evil and lawlessness. And it spreads what it has got to whomever is under its rulership; hence the prevalence of evil and lawlessness becomes, and the destruction of the ruler and the ruled.

[Worse than bad rulers are the people who take rulers as their Ruler, believing that they have been granted the good and the power from the heavens to give it to their people.

 In the world today  such ideology is still alive and well, where political leaders are idolised and worshipped, and it is their people who allow them such a status.

And they all say: but we do not worship them.

But they do. And if they did not, they would've been able to read this Discourse, and they would've read it correctly.

It is not the game of politics the purpose of anyone's or any people's life.

And although in theory Western political systems are supposed to have ended the rule of god-kings, it is obvious that they have failed to bar idiots, thugs and clowns from becoming rulers: by the very democratic means, such characters can make their way up to the "top job", if they have been appropriately funded by corporations and private donors, and if they can fan the flames of the passions of nationalism and superiority, bigotry and the  fear of an enemy.

And although the democratic system gives the people the power to rid of rulers which have been proven to be dud, it is often too little too late, and after a lot of damage has already been done to their own country and to the minds of the people, and perhaps other countries.

And when a people  are going through trying times, it is an opportunity for them to question their beliefs and convictions,

But instead, they cling to old beliefs and convictions stubbornly, with the blessing and the encouragement of bad rulers, and it takes  two to tango, as this Discourse points out.

But time gets tougher instead of getting easier,  so they go to extremes, with the blessing and the encouragement of bad rulers: this is what you've asked for , and this is what you will get.

Thus the spiralling down is accelerated, and by the laws of nature, it is bound for self-destruction.]

"O Self, when you enter the world of dreams, be not happy in it or in its witness, and do not investigate it, or you would become, upon waking up, ludicrousness, a mockery and an entertainment [to others].

"O Self, the world of becoming and deterioration is the world of dreams, you ought to envisage that the dreaming sleeper in it, is indeed sleeping in his sleep and dreaming in his dream; and when he wakes up, he is a sleeper who has woken up from his accidental sleep, and returned back to his natural sleep, like a man, white naturally, shyness occurred to him, so he blushed, then he returned quickly to his original natural colour; and both colours are bound for an end, however, the blush of shyness is accidental, quickly ending, hence called a status, as for the natural colour, it is a constant accident, ending by the end of the character. So according to this measure, the measure of the sleeper, dreaming in the world of nature, he is in fact a sleeping sleeper, and a dreaming dreamer, I mean that, in the low world he is asleep, by the constant accident, then sleep occurs to him by the non-constant accident, as if he has got to sleep within his sleep. So when he wakes up, he does so in his sleep, from his sleep.

"O Self, be certain of this say of mine, and do know that you are asleep in the low world, and all that you witness in it is [bare] dreams. And like sleep occurs to you, which is a quickly ending accident, so you fall asleep and dream away, when this accident ends, you are stripped from all that you were witnessing completely, and you are returned to witnessing natural things which are of the constant accident, by which you, O Self, are more firmly actualised than you are by the things which are of the quickly ending accident, so too when you wake up from your natural sleep, that is the low world, and are returned to veritable wakefulness, which, in Reality, is the world of The Mind, The Lofty The Clear The Magnificent, you thus return to essences and things in which you are more actualised than you were by what you were witnessing during your dormancy in the world of nature, O ye content Self, and well-invested [well-armoured and well-equipped]. And your Essence in your Status, and your Power in your Clear Adjectives is like your Essence in your Identity, and this is what used to occur and allude [to you] and loom to you and frequent you while in the low world, and these are your dreams and your visions in it.

[Theories of all kinds have been set on the origin and the meaning of dreams, but if you are a regular dreamer, you would notice that the dream worlds that you witness in your dreams are none but worlds like the waking one, wrongly called the real one,

And the only real world is the world of the mind, as for the waking world, it should be called actual  or present one.

And whether actual or pertaining to dreams, what you see is potentialities being expressed, in your present mode of consciousness, and be not surprised, if some dreams you've had in this life, you also had them or will have them in another life, but upon waking up, your impression of them was or will be different, although in the dream, you were the same you.

People in the past and the present have attributed dreams to divine intervention, and some religions give dreams an undeserved station. But far from it, dreams are what this Discourse say they are.

And although dreams can show you potentialities that have not materialised, they are not in any way meant to guide you one way or another, your choices are your own, whether you base them on your dreams or not, and your interpretation of your dreams is your own, whether ominous or auspicious.]

"O Self, the dreams of the low life are nothing veritable in addition to the cause of the low life, so too the causes of the low life, they  are nothing veritable in addition and by kinship to the world of The Mind The Highest, The Torsional The Tensional, The Magnificent The Capacious, which is Reality The Verity, and The Most Elevated Sanctity of Verity, and all that is in  the universe of virtue, beauty and perfectness is  descendant of It and returning to It, by The Power of Kinship.

"That, I have expressed to you, O Self, these essences of which you cannot be conscious and on which you cannot focus [in your vision] except by metaphors. So be not excited about your visions in the world of the senses, or you would be like the one who went to sleep, he saw in his sleep things which were lofty, virtuous, cheerful and friendly, so he took a retreat in it, and when he woke up he was saddened and frightened about departing from these things which looked bountiful in his dream, so much so, in the weakness of his comprehension and error of discrimination of his intellect [literally: lower mind], which accompanies him in the residence in nature, and by the inadequacy of knowledge and in the illusions of what he sees, hears and senses, he returned to his sleep, longing for the things he saw in his sleep.

"So if this, O Self, has become obvious and clear to you, do know that the self, when it is in the world of becoming, witnessing its leisure and pleasure and bogus happiness, so long as it departs from Him, it suffers of it the most severe suffering, and becomes apprehensive in the most severe apprehension, and in fact, O Self, it certainly comes back this one to Him, to demand those [things] of vision which it used to witness, longing for them, excited about them. And when the self is in the world of becoming, witnessing its misery and sadness and destitution [in the early stage of wisdom], as soon as it departs from it [in the later stage of wisdom], it finds upon departure from it major pleasure and full joy and comfort. And verily, if a sleeper sees in his sleep as though he is witnessing some daunting and harmful and unpleasant things, then he wakes up from this sleep, he would find upon his wakefulness major pleasure, full happiness and comfort, for departing from such essences of vision which he witnessed in his sleep, and indeed he would detest going back to sleep, of apprehension and fear of those horrors which he saw.

[And such grand declarations written in two layers have been a test for the depth of knowledge of the reader, the entire of the Qur'an was written in such a structure, only the surface was seen, so it declared to them: "those who were given a share of the Book", and we hope that all the true believers in Union, the Muwahhedeen, the wakeful ones, have reached the veritable layer of this last passage, and left the surface one, for the dormant,  in self-evidence.]

"O Self, if the low world grants you something do not accept it from it, for, it may elate you by it and make you laugh a bit, [but] after, it will make you weep a lot. And this action is of its nature, and is not its applying itself [to it], and a natural thing cannot be anything other than what it is, nothing contrary to its nature can come out of it. As for the self, being alive, mindful and discriminatory, it has the ability to be deceived or not be deceived. So when it communicates  with the deeds of the deceitful, then diverts from his deception and becomes cautious of him, it is saved from an evil consequence; and when it accepts the deception, and the mischief is actualised, it is so by its own passion and desires; and like it is able to accept deception, it is also able not to accept that ,for, it is it the holder of this ability, if it will, it can shield itself from detriment, and if it will, it proceeds to enter in it. So do observe, O Self, those commandments and manage by them, so you may earn salvation in the Circle of Perpetuance, and the Settlement of Light and Clarity, with The Masters The Chosen Ones, and The Aims [of the creation], The Philosophers, The Bestowers of Effulgence, The Eye of Excellence The Connections, The Pillars The Eight The Mighty The Elevated.

"O Self, take from the commonality what you have recognised and what all have recognised, and leave everything that you have rejected and what all have rejected. And you and the crowds have known that fire is hot,  burning and lighting by its nature, and that water is cold, moist, fluid and thirst quenching, and all this is of its nature; and you have known that everything is more than a part of it [the whole is more than the fraction], and that the straight is unlike the crooked, and this too is visible to the eye and the vision; and you have known that Elation is The Destiny The Honourable The Luminous, and that misfortune is the mean and base destiny; and you have known that the desired thing is the passion of the desirer, and that the contemned thing is the detestability of the contemner. So, if the separation from the Loved One is evil and misfortunate, and the separation from detestability good and bounteous, and if the low world is separation from Reality doubtlessly, misfortune becomes necessary for its [the low world's] desirers, and Elation to its detesters.   

[What is more important than the apparent mathematical proof here is the reference to all the doubtless aspects of nature, which, although doubtless, take you far, far away from Reality.

In such a state of mind, the bewildered asks: so what is true, if all these true things which all the crowds agree on are not true?

Such a state of mind is separation from Reality, this is a misfortunate and calamitous destiny for those who desire it,

As for those who shun it, they are elated in their Loved One.

And you do not need a special version of this Holiest Discourse to figure all this, you just need the version of it that everyone has, and a good clear mind and a warm living heart pointing you sharply and clearly to its hidden treasures.]

"O Self, separate yourself from nature in your imagination, then look: do you find anything other than your identity and its being? So if you give an adjective to your identity, say that it is the Essence, Imaged Imager, The Animator The Animate, The Living The Mindful The Discriminator, intuitive in the essences of its will and inquisition, of a character that is noble, good, that is of justice, wisdom munificence and compassion. So if you attribute those essences to your Identity, and if they were to you innate and characteristic, then you ought to admit that you are the thing Alive, Clear and Capable. And if you head towards the adjective of your precipitation, can you find for it an adjective that is innate to it, or an attribute, without having to borrow for it the adjectives and the attributes, so you [can] attribute to it essences which are improper to it? So is it not due onto you to admit that a thing having no innate attribute or adjective is a dead thing, placed for utility by its character? And what you ought to understand is that the self performs in nature the essences of what the Primary Cause performs in it. So when you have envisaged , O Self, this existent essence in the senses, you will find that it is The Sovereign Order in Itself.

[For, the being of the Self is what she projects in what you call vision. And when the Self separates herself from nature, the vision is still there, although the nature is now unseen, this is Her being.

So this Identity is the Centre, free from everything, hence, noble, good, just, wise, munificent and compassionate. And it is therefore said that one has to uncover those attributes in oneself before one can approach them.

As for the things that the Self perceives outside Herself... those need to be examined, and tossed up in  the intellect before they can be given a subjective and an unfitting adjective.]

"Hence O Self, contemplate this  model, you will either laugh of wonder of it, or you will be apprehensive upon considering it. If two birds of one kind were tied up both to one tie, and remained in it, then left alone, their suffering would be major, and comfort  would be far from them, and the celebration of each of them, and its comfort is in separation from the other. So if two birds, which are of one kind and one figure, both tied up, and the tie inflicted on them [all] kinds of suffering, so what if things, different from one another, in figure and essence, were tied up together, such as a lamb tied up to a wolf, or an ox tied up to a lion, or a living thing tied up to a dead? Or is there [anything or anyone] more miserable than a knowledgeable one tied up to an ignorant?

"O Self, if the comfort of the lamb is its release from the tie with the wolf, and the comfort of the ox is its release from the tie with the lion, and the comfort of the living is its release from the tie with the dead, and the comfort of the knowledgeable is its release from the tie with the ignorant, and if you , O Self, admit to the verity of this essence, the mist has been cleared from your vision. And if you are a denier of this, then you should use the medication which remedies blindness and indecisiveness of the vision, the heart and the ethic of preciousness, and which brings [you] out of darkness to light.

"Hence, O Self, contemplate your Essence and fathom it, and do know that the Self's Essence is of high elevation and status, extremely. And this highness of elevation is caused by its kinship to all the worlds, and its station of stationing in every station, and it is associated sometimes with the world of nature, where it becomes human, witnessing tangibility, lipping food and beverages, and all the essences of nature, now associated with its world peculiar to it, as a self, sensing, causing sense, utiliser, mover and intuitive, having inquisitiveness, contemplation and examination and will, and these essences are the essences of the self, and they are the life injected in everything the kingdom of the Self encompasses; and now associated with the world of the Mind, so it strips the images from the Helium [as first reflected therein from The Circle, The Complete Image], to reach the Primary Simples, discriminating and envisaging, mindful of all the promulgating essences which are simple; and now associated with The World The Godly, where it reaches Good and Excellence, initiating [things] by Him, and by them [Good and Excellence], devoid of evil and lawlessness, deterring from them, of wise actions and perfected deeds. And the clearest proof that the self is akin to the Primary Cause, is what exists in its character, in that it sublimates to encompassing all things contained in The kingdom The Mightiest, and it will never be seen settled and content, in complete contentment, unless it attains The World of The Mind in all that It has; thereupon, the Self is seen  not wanting of anything, settled in equilibrium, and in complete contentment. And whoever uses Equilibrium in His Identity, the Verity of It can be found in him.

“O Self, there is no one more unfortunate and of greater regret than you when placed amongst foreigners, alone and lonely, you announce to them your complaint by your words and they understand none,  and they announce to you by their words what you do not understand, and when a thing twins with its contrary, it is deserted and humiliated, distracted from its own identity by others’ identity. So, O Self, how major is your regret, when you speak and you find no listener, and you announce your complaint to find no sympathizer. So I wonder, and again I wonder, what consolation has he who has deserted his home, far from his native soil, distant from his origin and source, his passion has devastated him, on the verge of reaping the fruit of slippage and error, on the ship of self-conceit, betrayal [of his homeland] and lust, adhering to the humiliation of pleasure and entertainment, daydreaming in euphoria of the identity of his destinations, stationary in his defect. So, let the boarder of the ornamented ship of compounds in the tumult of the ocean know when it dissolves and melts, that whomever he befriended  whoever let him down, and surrendered to whomever deluded and deceived him. How deep is this sorrow and how major, for him who was deluded by an unfaithful lover, and a betraying companion.

"O Self, he who plants good will eat good, and he who plants evil will eat evil, and the fruit of good labour is akin to its stem, and the fruit of bad labour is akin to its stem, and little knowledge coupled with action thereby is more beneficial than a plenty of knowledge with a little action thereby. May God mercify whomever who attained knowledge and actioned [it] and taught [it], and read [the Books] and understood, and helped others understand, and arrived and delivered [others]and was a mediator by The Law, an utterer of honesty, adhering to success.

"Hence, O Self, do know that you are accountable before your Father who supplied you with Power, thus you have encompassed the entire of nature, and it is not permissible to you to strip yourself from those Powers. And do know, O Self, that you cannot reach The Causer without The Cause of all the causes who comprehends you [as in seizes you by Mind, hence the true meaning of comprehension: the encompassment by mind] by His Pronominality [abstract from pronominal], while He is Sovereign over you. And do know that amongst the selves is a Mindful Self, for it is connected to its Cause perpetually. And do know, O Self, that your Father and Cause, The Mind, that His Constancy, Erectness, Power and Exuberance [in its original sense: effusion of Light of the Udder], all those and this [hinting to this Discourse] are the Effusion onto Him from His Father The Good The Mere, He, Who is The Causer, transcends He the adjectives and the attributes and the places and the time of the Cause of all the causes. And do know, O Self, that the Power of the Mind is of stronger Unity than the things begun of duality [literally: seconds] which are behind [literally: after] Him, because they cannot attain the knowledge of Him [alternatively: his knowledge]; but what occurred is so, for He is the Cause of what is below Him of things begun. And the evidence to this is that the Mind is the Wielder and the Beginner of all tings modelled and imaged which are below Him by Potentiality which is in Him Godly, and which is effused onto Him, by it He grasps things, because by it  He has been their Cause, and He holds all things underneath Him, He encompasses them and manages them. That so, all that was in the Beginning of things and a cause of them, He is the Holder of these things and the Wielder of them, nothing escapes Him in His Power of Supremacy.

"And do know, O Self, that the Mind is the Head of [all things] begun, imaged and modelled, which are below Him, He is their Holder and their Wielder, in a similar way that nature wields the things below it by the Power of the Mind, and so too the Mind wields nature by the Godly Power, because His Being encompasses all natural universes and what is above nature, I mean the Self, and that so, nature encompasses the universe, and the Self encompasses nature, and the Mind encompasses the Self, the Mind, hence, encompasses all things; and The Causer, Who is The Good The Mere, Lofty and High is He, The Effuser to the Mind of all the Good, and to the lot of the Whole [things] by the intermediation of the Mind, the Highest the Loftiest, the Effuser of Images and Models.

"Do know this, O Self, and be certain of it, and remember your Essence and your Station from where you came. And if you abide by the Commandments of the Mind, you certainly will arrive to Him. Happy is he who has known and taught, and heard and promulgated, settled in Love and returned appreciated. And be appreciative, O Self, of The Bestower of Minds, and their Beginner, and [The Beginner of] the Images and their Models, an endless and restless appreciation."