Book of Hermes
The Letter to The Self
[A gift to us all on the Festival of Light (3eed al-da7yyah or al-du7aa,)
These posts will continue passage by passage, until the quote is closed, God willing and permitting,
And a big thank you to C, our host and helper.]
"O Self, take the model hence an image [hinting to that all the images of the self are to the Model of her Master The Mind in the mirror of his Self], then be mindful and certain, and know that what you see as apparent will introduce you and point you to, and over, the esoterikos, that is hidden to you,
"Like the looker onto the image is pointed to the imager of that image of a model,
"Hence take and look O Self, demanding all things of mind and tangibility.
"Consider this O Self, and be awakened, and be warned of dormancy and reluctance, and aid yourself by refining yourself and by alertness, concerning what comes and goes of the refuse nature; and take the identities of the realities of existing things as a path, aiding yourself over this by submission, longing and invocation to The Spring of Good and its Illustrator, and The Origin of your Master, The Mind, and his Beginner by The Cause [in Arabic 3illah: of the root 3ll: to drink from, hence figuratively: the cause], and The Benefactor of life and wisdom, The Complete Excellence and Compassion; by this you would be alive, O Self, and happy.
"And know, O Self, that you are between two statuses of glory or humiliation: the glory of abidancehood [in freedom] or its humiliation [in imprisonment], and the humility of godliness [in freedom] or its glory [in imprisonment]. And when you are in interview, O Self, between the eminent two [hinting to the witness of the self of herself, once her ego is left dead behind], blessed, there, is the interview, and the likeness, and the sharing of the Lordly Existence, and the Divine Manifestation.
"And repudiate not, O Self, and nor bewilder; for, in the True and Lofty Existence there is no likeness or oppositeness, and transcends The One Truth that is Free of Oppositeness, and if there was a god in it other than God, both would have disintegrated.
"O Self, The Contriver of things and their Beginner and Constructor looks/helps you only and no one else, and it is you who are meant by the Call. And know that everything to which you are witness, in the world of beings/universes and the heavens of time, that all is symbolism and kaaf [the shape of the Arabic letter kaaf symbolises the stepping down of the Soul from Wholeness to becoming, it can be remembered and relived], and it is, in the world of your Master The Mind, remaining, non-vanishing, and in its existential truth it is vanishing and non-remaining, for it to be an example, O Self, of the nations which have vanquished.
"And know, O Self, that whatever was in the terms of the Spiritual Law is in the spiritual world, and whatever is in the spiritual world can be observed by a witness, from your Master The Mind. So everyone ought to be certain, upon reaching the sector of the circle [a literal translation: the partial universe/being], that he/it is a truth non-perishable.
"And our Master The Mind, O Self, has given an image of his Identity to his Identity in the Helium [this is not a reference of the physical element of helium, but to the Primary Element, from which all the Four Elements were derived, and of which the physical matter as we know it is descendant], then he looked by his Identity to the Essences of his Identity and its images, so he gets pleasure by this, of admiration of his Identity; for, his pleasure is of what our Master The mind earns from the truth of his Identity by his Identity, and it is not a thing external to him, and neither is it an accidental accident, and transcends our Lord all that, nay, He is: of His identities to His Identities, and this is The Pleasure The Veritable The Everlasting The Eternal. So where are you , O Self, from that Light if you stayed in the basest reach of the fire of your arrogance and repudiation?
"O Self, be certain, and take the knowledge of things by their I's [as in consciousness] and their whatness, and celebrate not, O Self, by the knowledge of their howness [my apologies to the English language, I rely on its flexibility and hospitability, which are its strengths, which keep it ahead of the rest] and their worth/destiny. And know that the two primary requirements [confirmation of Identity and erasure of the ego] are simple and eternal, especially between the self and the two of them; while the other two requirements which are not in your ways are complex, perishable, and subject to place and time. And be certain, O Self, that the knowledge of the world of complexity will not separate from you, in possession, as an abstract that you carry in your identity upon departing tangibility, so take the knowledge of the simple, and abandon that of the complex.
"Ah O Self, if you knew this planet on which you live, its weight and precipitation, and the okeanos flowing below it, of what can be seen and what cannot be seen, and its dead [literally: afloat] parts, you would see it full of tough guards: of denseness, hardness, isolation, dryness and darkness [the jail guards which hide reality].
"And if you were to penetrate, O Self, you would see what is around this planet [hinting to the world inside the earth]: a sanctuary/paradise and a grand kingdom, there is the water of clarity and purity and elevation, and the light of life, and there is the air which enlivens that water, and there is the mother fire of the nineteen [points of the heaven of that world, formed by the dodecahedron, the fifth element: the quintessence: the annihilator of degeneration and destruction, the observer being the twentieth vertex].
"Then O Self, rise up to the planet of the heaven which is the distillate of everything below it, privileged by elevation over all the other planets in their turnings, for its clarity and transparency, and the intensity of its light, and the beauty of its order and organisation, and its nearness to life and proximity to all things lofty, alive and mindful, and its formation by the master of all the forms and the most complete and correct, and that is the spherical round form; and all that it contains is formed by its form, sphere within sphere, by the order which comes down to the sphere of the earth; then the next to the planet of the heaven which is the farthest of all the planets is the essence of the providing Self, that heaven of all the heavens, the orderly motion, and the pure and lofty light, which is clearer than anything else that it surrounds and contains, and this because all things it contains are solid [literally: bodies], while it is not solid at all, and all things below it are lifeless without it; it is the identity of intellect, will and light [as in the light of imagery and animation, as the text continues]; whatever it engages with, it manifests in it its identity, in the truth of its resonance [literally: acceptance], thus it becomes animate; and if it engages not with it, there will be no intellect, will or motion for it, and no discrimination [in its own perception, and by external perception]; and whatever/whoever has lost any of those things, he/it is dead certainly. And the thing next to the essence of the Self, above it and surrounding it is the Mind, and verily, it is the clearest of all existing things, the highest and noblest in rank, and it is the organiser under the Horizon of The Eternal, Bountiful is He and Lofty, transcending description, he [the mind] is the taker/acceptor from Him without mediation, The Provider of all that is below it of elevation, light and animation, he is the major translator, and the nearest gatekeeper.
"So, do contemplate, O Self, this order and be certain of it and do believe it, it is the Edifice of all existing things, their order and organisation, and it is He Who perfected everything as His Creation, then He guided all.
"O Self, damn not the world [literally: the 'low one' or the 'low world'], and say not the say of the ignorant ones, accusing it of deception and illusion. No O Self, the world is not deceptive or illusive, but it is you who are deceitful of yourself; and know that it is the diminished man [mentally]who is deceitful to himself, and it is it [his self] who is self-destructive, and it is not the world [that destroys it], because the world has showed you, O Self, all it has in its nature of prosperity and destitution, so the weak man rejoiced in its prosperity, and reckoned it permanent, and was made to overlook its destitution, then he said: "life has deceived me". But what deception did it deceive him? Fabrication! If he goes back to the truth of his condition, he would find that it is him the self-deceiving self-destroying one.
"O Self, let not your temperament be like a child's who has no discernment: if fed and looked-after, he is content and laughing, and if restrained, he is angry and crying, so no sooner is he laughing than he is crying, and no sooner is he content than he is angry; this is not the temperament of the soul alone in the sombre of the mind, nay, it is a temperament shared [by other things] and damned.
"O Self, the world is thus setup by those differing concepts which are good and evil, and prosperity and destitution, and lack and abundance, to alert you and awaken you, and as examples for you to work according to them, so you may acquire guidance to the Mind, the luminous the enlightening, the knowledge complete and firm, and that is wisdom, and knowledge of the truth of all things.
"And I have explained to you this explanation, O self, so you may not be on the level and the rank and condition of those who cease not to damn the world upon being returned to it, and when upset about it, and who cease not to praise it when satisfied with it.
"O Self, the world is a house of knowledge and investigation and examination for the contemplative ones, so do contemplate, O Self, all its essences and images and makings, and its tangible combinations flowing and perishing, of terminating eventualities and personalities. And know that it is [made] to the models of imagery, in reality, and the images of verity and the combinations veritable permanent and everlasting. And overall, O Self, there is no kind [of anything] in the lowest world of the Mind that has not a figure manifest in the currents of the natural universe; and so too all things existent in the world of the universes, they are recallers [of models] and replicas, so its false pleasures point to true and permanent pleasures, and the disintegrating, perishing, flowing and destructible images point to the Image and the images which are remaining and constant; and the inconsistencies of all that is in the senses and their cessation point to the coherence of all that is in the heaven of the Mind, its permanence and constancy.
"So long as you are, O Self, in the world of nature, ask not for pleasure from it, and be not distracted by sensory things from learning and figuring and exemplifying and investigating and discovering all your goals of your demands and wants, in order to satisfy returning and coming back to the pursuit of knowledge.
"So, if you long, O Self, for everlasting pleasure and joy, take off your wretched dress, and refine yourself from the burdens of your body, and purify yourself from the things violating your essence, then become to the world of veritable pleasures and everlasting joy, and wear the jewels of your identity, and take the model of your essential, everlasting and permanent images, to which you are witness of its combinations and replicas of its various kinds, while you are in the world of being and disintegration. So be certain O Self of all what I explained to you, and be mindful of it.
"And know, O Self, in certitude of knowledge, and hearken like those who come forth to hearken, and let it not escape you that the despoilers of all aims and purposes are three sorts: the first being the darkness of attachment [the words kufr and ishraak in Arabic have been given definitions which have distorted their meaning, hence many who accuse others of kufr and ishraak are themselves stuck in its deepest traps. Taking those words to their roots, kfr means to cover or to go too far, hence kufr is darkness and distance; and shrk means to fix or trap or attach something unto something, hence shirk or ishraak in God is to attach something to Him, transcends He. So, for example, seeking success and prosperity in the low world is attachment, not only in the way Buddhism defines "attachment", so think about this one], and injustice in all its kinds, and pleasure in all its kinds, and what sums these sorts and all their various kinds is one origin: and that is the passion of the low world.
"So if this passion haunts your heart, O Self, you have lost your stations and the steps of arrival, and you have become one of those who have brought wrath to the supplies of their days [of their lives].
" So free yourself, O Self, from the low and illusive world and shun it, and look at it through the eye of fear and apprehension from it, and be to it like a flying bird who knew the trap setup for it, and paid attention to it, so it bypassed it and was cautioned of it. [And this is not the fear of the trials of life and its challenges, but indeed the fear of its good luck and fortune.]
"And know O Self, that your caution and runaway from the kind of attachment takes you to the rank of Union [I'm suggesting this English word for Taw7eed], and your emancipation from the kind of injustice takes you to the rank of light, purity, clarity, refinement and mereness [abstract noun from "mere"], and your emancipation from the kind of pleasure relieves you from enduring fear, sadness, ignorance and neediness.
"So be certain O Self, of the truth of those essences and know it in its correctness, and if you do, you will be salvaged and enlivened and rescued from devastation.
"O Self, contemplate the Wisdom of The Contriver of these things, and take them as exemplars, and know that man was not created for an essence, in the essences, except to learn it and act by it, so too the good fruit which was not created except to be eaten. So, as the cluster of grape berries starts as being useful for nothing, then the substance flowing in it is returned to the extent of moist sourness, so it becomes useful for certain needs for it, [but] not for eating; then the flowing substance in it is returned to the extent of completion in all the essences for which it is sought, thus it culminates. So too the man in tangibility, starts in his world useful for none of the essences required of him, then the substance flowing in him is returned to the essence with which he becomes capable of learning, but not knowledgeable; so if he developed and trained himself in this post, the major substance, the complete and completing one, comes in to him, making him therefore knowledgeable and a labourer, and complete he becomes. And so too the man in mind [as opposed to the man in tangibility], what he is: the power coming forth in the organ, coming in with the semen to the womb; thereafter, the imaging power is returned to him, which can form him by the intermediation of the divine planets; so then he becomes a mind by potentiality, with lust and anger, thereafter, the second or third complete and completing power comes in to him, and that is the mind in actuality, leading him to the extent of perfection, hence all his connections [literally: causes]are now in action, after they were, in the beginning, neither an actuality and nor a potentiality, and thus he progresses to a rank in which he was [previously] in potentiality, and thus he goes from the rank of potentiality to the rank of actuality and perfection, and he becomes therefore an actuality complete, an imaged imager, and a modelled modeller.
"And know O Self, that pondering those essences is evidence of the Clearness and Clarity of The Sovereignty of The Contriver of the world, Glorious is His Glorification, Sanctified are His Summa [plural of summum].
[This last passage is not meant to be read with our scientific knowledge in mind, but with the knowledge which projects and details scientific knowledge]
"O Self, The Contriver, Glorious is His Name, is like the Utterer and Effuser of what He has of essences and jewels, all to the listeners to Him, and not all listeners understand the speaker, as some of them need a translator to announce to them, and a mediator mediating between the listener and the speaker, and that is due to the weakness of the listener's figuration about understanding the say, and he who is so is [like] a foreigner who understands not his matter except through a translator explaining to him the truth of the say, and the kernel of the words, and the objective of the speaker. So, be not, O Self, a jewel needing a mediator; for, the translator, O Self, is perhaps a traitor, or was ignorant in expressing the words and the statements, or that he changed or edged it about its locations. So, do come out, O Self, from the rank of not being a native speaker [literally: the rank of a foreigner] to the rank of articulacy, and seek, O Self, education before action, and the knowledge of the fruit before planting the tree, so you may realise the saying: the foundation of education [comes]before action. And you have in this major comfort and a great benefit.
"O Self, why do I see you fearful and unsettled? Then you prolong your wandering about, and eventually you run away from one god to another god, and from one totem to another totem.
"You are, O Self, between two devastating conditions. Is it not time for you to be emancipated from what is around you, to become to the highest highs, between the positions of the stars?
"Ay, by the truth of your existence, O Self, if only you know you were created then constructed then begun, you would never be taken by dormancy or unconsciousness. And if your heart's eyes could vision, you would become to your brethren: the infatuated ones the euphoric ones.
[The word hayamaan is of the root of haama; although it best be translated to "to be infatuated", it also means to move around when taken by extreme love. So the infatuated ones are now in hayamaan in the joy of their love.
And the word tawaajud is from the root of wjd which means to find or to be in love. So I'll leave it to the reader to figure out the relationship between the essences of finding something and being in love, in this ancient language.]
"O Self, demand that a door of fear be open to you, but beware of opening that door so long as the eyes of your heart are fogged by mud and sticky clay, else, you will be stripped of your will and your roads will be closed off. And where would you be if He reaches up to your throat, and you cannot listen to the call?
[A glimpse of reality is a frightening experience to the consciousness born in the physical world, it cannot look at it and breaks down in panic.
And when the heavens fall down on the earth, your consciousness is lifted from the body up to the throat, as you first experienced being.]
"O Sovereign, Thou art our Lord, do support us over selves stripped of their kernels.
"O Self, you claim highness of station, but if you were honest We would have verified you, and some round [things] would have dawned onto you, and they would have been opened to you: death and immortality, and wakefulness and erasure.
[Not unlike the Qur'an, those verses of light have two layers of essences too. And as we translate to you our reading, some mountains have been flattened and made easy to climb. But beware of reducing knowledge to intellectual concepts and arguments, believing that you are now on top of them, hence the text continues.]
" O Self, if the lights of being privileged by love have dawned onto you, you would have taken off the clothing of your adjectives and attributes, and whoever is self-realised by privileged love is softened and his hardness has gone.
"Ah O Self, by the truth of the secret of your creation, if the Sun of Love has dawned onto a lover attracted by Truth, what would remain is a station to wash off [alternatively: to purify] the dawns of all stations [so the station of love of the Truth remains, in the bright light of which the light of all other stations fade.]
"O Self, you proclaim love, while you are devoid of purity and sincerity. O Self, if you experienced love Truthfully, you would have been devoured by its [the Truth's] pleasure, then enlivened by knowledge, and there is the witness of confusion and the death of fright. [For, confusion is witnessed from outside it, and fright dies inside it].
"O Self, the lovers are drunk and infatuated, they sober only upon seeing the Loved One.
"O Self, the truth of your love is in your rise with your Loved One, by taking off your adjectives.
"O Self, I see you circling round your identity, like the one who circles round his totem, and his identity's self's heart is harder than the stone of that totem; and a lot of what you learned and were taught, they [those who taught you] are stones of selves circling round their stones. So if you be sincere O Self, your adjectives would have disappeared and even vanished, and the adjectives of sincerity would have starred in you, and the Truth would have manifested in you in its remembrance in the esoterikos of your intellect.
"O Self O Self, listen, for it is you who are meant by the call. Know that incidental [things] deployed in the dense essences are devoid of coherence, and they lean and come towards incoherence and oppositeness. So be alert and cautious from them and do deviate from them, they are the essences about which you have been warned. O Self, you are one and alone, and they are many and multiplying. And you O Self are coherent and united, and they are different and inconsistent, and you are sincere and advisory, they are deceitful and tricky; you are truth and an Existent Verity, they have no truth of their existence and no verity of their claims. You, O Self, are good everlasting, continuous and remaining, they are engravings and decorations and a changing disguise that is fading and perishing. So do shun them, O Self, and be cautious of them enslaving you, letting you down and disappointing you. So do not come out and step down from your Identity and Identities, The One The Solitary the True The Veritable The Lofty, and trust not their multiplication, and follow not their varieties and absurdity and meanness and perfidy, lest you bewilder in it O Self, and be devastated.
"O Self, so how much longer are you going to be needy, running from one thing to its opposite? One minute you're running from the hot to the cold, the next you are from the cold to the hot, and one minute you are running from hunger to fullness, the next you are from fullness to hunger, and similarly with the kinds of food and smells: if sweetness is too strong for you, you need saltiness, and if saltiness is too strong you need sourness. And similarly are you with the kinds of scents and what you see in the world of the senses. So while you are in need, O Self, of possessions, soon as they reach you, you develop an anxiety about them while with you. And if you part with them or they run out and you have lost them, the anxiety quits you, and that brings on to you sadness and depression, and you have returned to the sorrow. Take off this thing, O Self, and this condition in which you are, and by which you witness these things and moods, with which and by which you are finder of these malaises and agonies, and have no distress about farewelling sadness, worry, fear and neediness; and do not dislike facing and connecting with wealth security and joy; for, he who favours neediness over wealth, and fear over security, and humiliation over glory is verily ignorant, and he who is verily ignorant is bewildered, and he who is bewildered will be devastated.
[My apologies about the short post today]
"O Self, be certain, you have come from and gone out of and descended from an Origin and a Firm, of which you are a branch and an exposure, and this branch, extremely far as it may have drifted from that Origin while being from it, between them is a connection and a tie; and it is from this connection and tie that every branch is sustained, like in a fruit tree, the fruit, far as it may be from its stem, which is its beginning and its beginner, there is a connection of identity between them, by it its [the fruit's] sustenance from it [the stem] is enacted; and if this connection is to cease for it, as by a barrier exterior to them barring between them and standing between the stem and the branch, forcing the sustenance to be cut off to the branch, it [the branch] would deteriorate immediately and would disintegrate. So figure this and envisage it, O Self, and be certain of it, and know that you are returning to your Beginner Who is your Origin; so do refine yourself from the refuse of nature and its scruples which slow down your fast return to your world and your Origin, by which you are maintained, and by which you maintain yourself, in all your cycles.
"O Self, this is the world of nature, the home of neediness, humiliation, fear and sadness; and this is the world of the Mind, the home of wealth, security, glory and joy. And you have lipped them both and become acquainted with them all and witnessed them, so be wary, by experience and knowledge, regarding in which is [your] stay and settlement, by your experience. And know that you will settle down in whichever you will, neither coerced and nor prohibited. And know that it is mutually exclusive for man to be rich and poor, fearful and secure, humiliated and honoured, joyful and sad. And it is so, because man cannot conciliate the passion of the low world and the love of the hereafter in his cycles, this is beyond the bounds of possibility, and an extreme impossibility.
"O Self, whoever lays down his weapons and makes himself seen has surrendered to his enemy and should be captured, and whoever fights with his weapons and protects himself and does not surrender to his enemy should be killed. And any self which has come to the world of nature will inevitably have to be in one of those two situations, either to be killed or to be captured. So the one who chooses captivity has chosen long suffering and submissiveness and the humiliation of slavery. And the one who chooses death has died with dignity and his death is life for him, and he has comforted and rescued himself from captivity and its submission and lasting humiliation. O Self, when you intend to forsake mean and base actions, investigate and search for the spot of their source and do avoid it: it is the passion of the low world. And when you intend to take noble and godly actions, search for their stem, then plant it, foster it and grow it: it is dispassion in the world; and let the pursuit of this be free of hypocrisy, sluggishness and pretention.
"O Self, let not extreme caution and excessiveness of it take you to the extent of cowardice, so you become deprived of bravery and its honour and fruit, and you acquire meanness and its lowness. And know that everything that is materialised is not an Identity, and since it is not an identity it needs matter, and everything needing matter: its matter is recurrent always in it for the length of the period destined for it. Be certain of this O Self, in understanding it you have great comfort and major benefit.
"O Self, hold on to the management of the details according to their possibilities. And if the circumstances steer you towards the management of the whole [things], be satisfied with it and content. And know that by doing that, the burden of being in charge [of something] and its accountability will be dropped off you; like a man who was in charge of a lamp lighting up a lengthy night and its darkness, so when the sun rose he became needless of the lamp, and the burden of accountability was taken off him.
"O Self, be not close to the mean things and their lowness, lest it binds you with a habit of it, and you develop a character disaccording with your character, and by dwelling on it, you become deprived of returning to your home. And know that The Contriver of things, Lofty and High is He, is The Most Elevated of all things, so do come close to the elevated things, to be near Him Who is your Liberator [Creator] by the way of kinship. And know that elevated things are summed at their Elevation, and the low things are poured into their lowness.
[Although this last passage uses comparison to mention The Creator, it is not by comparison that it points to Him. For, it is assumed herein, that He is known, and the passage is only reminding the reader. And this is different from attempting to discover His Existence, transcends He, by way of comparison and intellectual argumentation.
Moreover, the use of the word baari2 (Liberator) emphasises the knowledge that everything is a ray of Him, hence the comparison is only linguistic. ]
"O Self, you demand settlement while you are in the world of becoming, and which settlement can be found in the world of becoming? A jug on the surface of water has no comfort and no settlement and not contentment, due to its [the water's] constant agitation of it [the jug], and its [the jug's] letting it [the water] down and barring it; and if it settles for a time, it is accidental, then the water continues its agitation and wavy motion of its surface; the jug, therefore, will settle if taken out of the water and returned to the earth which is its source and origin, akin to it by weight and density, and only then it can settle its settlement. So too the self, so long as it is in the currents of nature, it has no settlement, no comfort and no contentment, due to its [the current's] agitation of it [the self] and its [the current] letting it [the self] down and its [the current] obstruction of it [the self]. And when the self is returned to its Source and Origin, it settles and earns comfort, and is relieved from the hardship of estrangement and its humiliation.
"O Self, the world of nature is of purity and impurity, so do sip the impurity before you do the purity. And thus it is due on whomever who seeks happiness to police himself by this policy, and know that drinking the purity after the impurity is better than drinking the impurity after the purity. So be not deluded that there exists purity in the world of nature, and if purity can be found, it is not real, because whatever is non-lasting cannot be pure, but indeed wholly impure and weighty. That so, I have drawn a model to you. So if you want the pure and pleasant thing, demand it not in the world of becoming and disintegration. For, if you demand it in its native place you would find it, and if you demand it not in its native place, you would lack it; and if you lacked your demand and your cunningness escaped you, neediness and sadness would adhere to you, and this would result in illness in you, leading you to death in mindful living and eternal life.
"O Self, this ship that you have boarded in this grand, vast and tumultuous ocean, what it is: Water that has been embodied and accumulated accidentally, and soon as the Sun rises to it, it will dissolve in its Element, and it will leave you sitting on the surface of the Water, if you could sit, calling a ship, and no ship will you find, except what you have learned of skilful swimming and good direction.
"O Self, pure and clean water guides the vision and leads it to all that is in its [the vision's] identity; and if impurity and dirt fogged it, the eyesight is veiled from reaching the secrets of the things hidden in it [the vision]. So too is sunlight, when it lights up things, the eyesight in its vision would reach them by the Truth; so when steam, smoke and dust spread in it [eyesight or vision], they stand in the vision's way of reaching those things. And so too are the elevated and clear lights of the mind, if they mixed with ragged, hard, dense and dark things, they fog it and impede it from reaching what is in its Identity, of images and figures, and deprive it from mindful figuration, and take it away from it, hence the self remains with inadequate possessions, ignorance of information, deprived of good guidance to its way of salvation.
"O Self, dispassion in the low house is not about quitting its ornaments and retiring from reforming it, while content about staying and stationing in it, but dispassion, complete and full, is about being satisfied by turning away from it and longing to move out of it. And likewise, O Self, dispassion in the world of nature is not about quitting its pleasures and lust while being satisfied by stationing and staying in it; but true dispassion is strong longing to part with it to retire from it and from its stubbornness, oppositeness, inconsistency and darkness. So it is due on you O Self to adopt longing to death in nature [or "natural death": being the death of the "I" or the ego which is born in nature] and being content in it [death in nature], and being cautious about failing to attain it; fearfulness of it brings on destruction, and longing to it brings on peace. Do you not know O Self, that by death in nature you transfer from tightness to spaciousness, and from neediness to richness, and from sadness to gladness, and form fear to safety, and from discomfort to comfort, and from pain to pleasure, and from sickness to wellness, and from darkness to light; and every time your fruit ripens, you are given another fruit, to taste the everlasting providence and eternal life; so have no regrets O Self, for being stripped of the jewels of evil and hypocrisy, to put on the jewels of good and permanence, while you are in certainty of The Truth of this, and your lipping of it, and your witnessing it by your Identity, The Capable The Singular The Unique.
"O Self, you want to have brothers and friends in the world of becoming, and you know this is of the kind of impossible. But this does exist in the world of the spiritual ones, by the abstraction of their Identities [literally: oneness or uniqueness or even isolation; the idea, as I read it, is being stripped of all, while only the Identity remains, as the text continues on], their mereness, their crystallisation [the root of m7s means to purify and rid of impurities until the thing takes shape] and purity. So if you like this, become there to earn your wants. And demand not in the world of becoming what is not in it, for, all its residents are captives and slaves, so which captives have brothers and which slaves can honour a commitment? Be certain of this and act accordingly and adopt it as your belief.
" O Self, know and be certain, that every loser [of something]is lost, and every lost one is bound for destruction, so be cautious not to save what you might lose, lest you become lost and vanquished. O Self, how hard it is to part with loved ones, and worse and harder than this is loving the leaving ones. O Self, the people of the world are mistreated mistreaters, deluded deluders, for example: they receive the self coming to the house of worries and misery by singing and celebration, and they farewell it when it passes away be weeping and wailing! Enough O Self, this is wrong and a violation of the Verity and Justice.
"O Self, be certain and understanding, and ponder inductively [by observing instances to conclude generality], and know that four things are the cause and the reason of your inevitable destruction, they are: ignorance, sadness, neediness and fear. So know, O Self, that whoever seeks knowledge has abolished ignorance, and whoever forsakes possessions outside himself has abolished sadness, and whoever shuns lust has abolished neediness, and whoever longs for death in nature and is content in it has abolished fear. And, can you find anyone more distressed than the one who lacks the sweetness of security? And is there anyone more distressed than an ignorant self who is sad, needy and frightened?
"O Self, two hungry wolves sent to a herd of sheep are not more harmful to yourself than dormancy and being spurred [by external things], while you are looking. O Self, if you could look by your eye's eye, you would see the prisoners in this one are the free ones in the other, and the free in this one are the prisoners in the other, do consider this O Self and be certain of it [for, those who develop their inner sight see a different picture, covered by the picture: behind the misery or the glory, there is a sad reality, and behind the seeming misfortune of those who are free, there is true happiness].
"O Self, they are the forerunners, those who have realised their Singularity, those who have enriched their minds by knowledge, they went in isolation and retired in themselves, they became deprived of their companions, and remained in their fortresses, forsaking the people by denying their lovers, they mix no one with themselves except themselves. So remember the opulence of the pavilions of the Loved ones, O Self, while standing up, sitting down or on either sides, so you be on the peaks.
"O Self, be one of those who strove in the Way of their Lord, their Loved One, thus their blood they let willingly, they felt not, O Self, the stabs of Love up their chest. Ay, O Self, they are dead, but they have enlivened what died in them [before], so they are honoured. O Self, they rolled up their sleeves in every battle and fight, and earned every dignity and veneration. O Self, the agony of Love is now sweet to them and they have picked the fruit of the tree of love, after its thorns have scathed them, and the fog has cleared between them and the Pavilions of the Loved ones.
[Similar verses of the Qur'an were taken as a call to war, and that death in the battle field is martyrdom. But it takes pure Love, for the self to come to the Altar of the Truth, where she is slaughtered, from the vein to the vein of her neck, and her blood let red, in a moment of euphoria, that she now will demand many times over. ]
"O Self, how often do you complain and never forbear, then you laugh and you do not cry, and while between those two statuses, you are disturbed. Eh, O Self, if the rank of forbearance over the soreness of nothingness was entrenched in you, leading you to the extent of divorce from nature, you would abolish fear of neediness, and He has all. So do embrace forbearance, O Self, and add no neediness and fear to sadness, imprisonment, captivity and estrangement, or you will be vanquished.
[Perhaps some readers in the past wondered, how come laughter is attributed to someone who is complaining. But the laughter and the crying are two opposing statuses of the distraught self, and while she is stuck in opposing statuses she can never have peace, and forbearance is over the fortunes and the misfortunes of life, equally]
"O Self, Ah if only you know that death in forbearance and affirmation is glory, and death in defeat and failure is humiliation. So do go forward, O Self, under the shade [protection] of Tri-Radius [Hermes of all the Hermii] there is the rescue for you.
"O Self, know that being killed is just an hour which will pass away [that is the endurance of the agony of relinquishing one's physical nature], as for the endurance of the humiliation of imprisonment and captivity, it is a long lasting condition; so be content by being killed in nature, and be not content by imprisonment and captivity, for, being killed in nature is everlasting life, while imprisonment and captivity in nature is permanent death.
"O Self, the moon is luminous so long as the sun's light can reach it, so if it happened that the earth's shadow stood between them, it eclipses and darkens. So too the Self, so long as it receives the Light of the Mind, it is bright luminous; and when the universal laws of becoming and destruction intervene, they are barred from one another, thus the self is dispossessed of its luminousness, and it eclipses and darkens. And so long as the earth is in the middle of the world, the moon will not cease to eclipse, and so too the self, so long as it adheres to nature, it will not avoid darkness and harm. Therefore it is obvious that the comfort of the self is in her forsaking the world of nature, and veering away from the low world quickly.
[Just on a side issue: this passage and a previous one demonstrate correct astronomical knowledge about the shape of earth and the geometry of the eclipse phenomenon. Bearing in mind that this text in its Arabic version is over one millennium old, it becomes obvious that those facts were known to believing people, long before the astronomers of the Renaissance claimed to have discovered them and awarded themselves titles of heroes for opposing the Church's views. And be not surprised, if in the future you find out that many who came to falsify the Church's theories were themselves the authors of those theories in preceding lives.
But it took them a few millennia to be convinced. The knowledge was indiscernible to them in the past, and sounded outlandish, like the knowledge we try to convey to them today, they are derisive of it and take it someone's desperate attempt of fame.]
"O Self, the Mind is your Master, he is the Imaging and the Modelling in His [The Lord's] Excellence, and if the self is dispossessed of this Imaging and Modelling, it has lost its Identity, and whoever loses his Identity, O Self, is dead.
"O Self, Imaging and Modelling is the Mind, that is the life everlasting and the pleasure, as for the enjoyment of the low world, this is death permanent, so favour not distancing from the eternal life over parting with permanent death [in nature], or you will be vanquished.
[For this last passage to make good sense, it should be "death in nature" that is meant by the second "permanent death". The words "life" and "death" have been used interchangeably in both the Qur'an and the Hikmeh (The Sacred Philosophy of the Druze). And it is not to create confusion that such intellectual twisters are sited, but indeed to help the truth seeker break out of the narrowness and rigidity of intellectual concepts, to leap into the vast horizon of the Mind. Such intellectual twisters are abundant also in the Qur'an and the Ghita and all sacred Books for that matter.
So as we read those Books, it becomes clear why they have been kept secret for so long, and if the mind is not ready to claim back its authority, the reader will be bewildered. The Qur'an has been the best example of how Philosophy can be reduced to rituals and fallacies in the minds that are not up to the task.
And we hope that this grand Book has not had a similar fate in the hands of those who have had the privilege of reaching and reading it.
And if one aim is to summarise this translation and that of the Qur'an (www.circleofbeauty.org), it is to show that God's Message is one, and no Book has a secret that other Books do not have, except in the minds of those who cannot understand any Book of all the Books.]
"O Self, return to your essence, content in Contentment, and work hard to rid of this compound [the organic matter of life] and the polished up clay, and do come out of this darkness to the light of Certainty.
"O Self, the various mindless natural essences have not a worry, moving by their character to their Element and their positions set for them. It is the honour of each essence, and its glory to return to its Element, to be in its settlement, its source, its origin and its residence.
" O Self, does not all that is constituted as kin of the earth, like rocks and other things, return disintegrated to the earth, which is their origin and source? So much so, if a part of the land is lifted up above it, then released, it would return fast, by its natural motion, to its Element and origin? And so too the waters, you see them streaming naturally, flowing and moving towards their major Element, so long as no obstacle obstructs their course, like the small streams which pour into rivers, and rivers which pour, upon return, in the ocean which is the Element of water? And so too everything other than this, like the flames flaring high, upon returning to their high Element? And like the drifting wind upon its return to its Element? So if these things which have no mind or a faculty of discrimination, but indeed their motion is that of affinity and character, by which each of them moves to where its elevation, glory and power are, and shun distance and estrangement from their home and settlement ...so what is it with you, O Self, you are endowed with a discriminating mind, why do you refuse to return to your home and Element, where your elevation and glory are? Not only that, but you do dislike this, and favour the distance from your source and origin, and choose to dwell in the land of ostracism, to endure humiliation and debasement therein. So I wonder, O Self, is it by nature that you choose this or by a mindful decision? For, if it is by nature, you ought to match the deeds of nature, by nature, by returning eternally to its Elements, and if it is by a mindful decision, how is it reasonable to the discriminating mind to choose ostracism over one's home, and a place of abasement over that of elevation and honour, and enduring humiliation and submission over comfort, dignity and glory? He who gets this rank [of humility and abasement], it becomes obvious to him: that he is not amongst, or of the rank of naturals, and neither in the rank of the mindful, and whatever and whoever is not of those two kinds, he/it is not anything, and cannot be counted in Existence, but should be ostracised from it, so do reflect, O Self, and do ponder the essence of this, and return by your mind to your highest honour and furthest settlement, and your sky-high place.
"O Self, hearken, and discern what I say, it is you who are meant by the address, and be certain of it: I have contemplated all the pleasures, I have found nothing more pleasurable than three [things], they are security, knowledge and wealth. And each of those has an origin and a source that animates it, so whoever seeks knowledge should head towards the essence of Union (Taw7eed), for, it is by Union that recognition, knowledge and realisation do become, and it is by attachment (ishraak) that repudiation, ignorance and doubt do become; and whoever seeks wealth should head towards the rank of satisfaction, for where there is no satisfaction there is no wealth; and whoever seeks security should adopt extravagance and the desire to part with the world of nature, and this is death in nature.
[The word that I translated to "extravagance" is tamaghny, from the root of ghanaa: to become self-sufficient, affluent and needless. So tamaghny is acting as such. And I'll leave it to the reader to see how some words which point to excessiveness can also be turned to point to their opposite. The mind sees the temporary low experiences as projections of permanent high realities, and the self is being reminded to seek pleasure in its true station.
And as we journey in the Mind by His guidance, it should never escape us, that the purpose is not to propose a code of conduct which one exhibits to one's community, in order to be awarded by them a title of holiness. Such can be failure, and it diverts the self from the goal of her journey.]
"O Self, so long as you are in the world of becoming and the world of disintegration, be warned of two conditions, they are destroyers of you, be warned of them and veer away from them as the person fearful and daunted of them veers from them, and they are: forgetful women and inebriating beverages.
[The word that is repeated twice "al-nisaa2u": the first means "women" and the second means "forgetful", in my reading.
The tradition of looking down on women and labelling them as inferior mentally and in every other way to men, and as a source of evil, is an ancient tradition that has its roots in earlier pagan religions.
And all the interpretations of the verses of the Qur'an which have been interpreted as god's commandments of treating women as an inferior gender, all those interpretations have been falsified in my reading of the Qur'an. Many of those verses of Surah of "The Women" and Surah of "The Cow" have been turned to their opposite in those interpretations, and used as a pretext to commit crimes of all kinds against women.
And far from being an affirmation of ancient beliefs, the "forgetful" women in the last passage points to the women who have forgotten their roles as supporters and guides of their husbands, and they see men as an object of their play and manipulation, as much as the men see them as an object of their pleasure, as the text continues.]
"O Self, he who falls in the traps of women is like a bird which falls in the hands of a mindless child: the child plays and gets amused by it, and cheers joyfully and happily, while the bird swallows the stitches of death, and gulps courses of pain.
"Equally O Self, you ought to avoid drinking and drunkenness, for, drunkenness turns the self to a ship drifting in the currents of the ocean and its swells, without a captain or a director directing it. Thus too is the self, once it has abandoned the mind, nature runs it through a tilted and rushing [world] that has no organisation or order, so it is vanquished and disintegrated.
"O Self, the knowledge of something comes to you, then the oblivion of it comes back to you, so be certain, that the knowledge of it comes to you from outside your identity, by the intermediation of a substance between you and the knowledge of this thing. So if the oblivion of it comes back again to you , this is from the frontage of the body's darkness, incoherence and denseness, and its pulling you towards itself, and its impeding you by the multiplicity of its [pairs of] opposites and its complexity, that is the intermediation [that the body is impeding] of that substance and [between] its [the body's] complexity. So you become oblivious again, O Self, of what you have remembered, and ignorant of what you have learned. And the model of this , O Self, is like the model of vision and the object of vision, and of dark and light, accordingly, when vision is in darkness, and the objects of vision are present before it, it does not see them and fails to reach them, and when lighting light is brought to it [the vision], it helps it reach its objects and its tangible things which were hidden to it before, thus the light is its director to them, fulfilling for it its arrival to them, making them an actuality in it [the vision], after they were a potentiality. And so long as the vision is finder of this [the essence of this teaching] by light, it is finder of its objects of vision and reacher to them. And when it has lost the light and darkness has come back, it returns to losing all its objects of sense. And if light lasts for it [the vision] forever, its ability to reach things would last for it forever, so long as light is and darkness is not.
"So if it has become obvious to you O Self, that light comes from the frontage of the mind, and darkness comes from the frontage of the body, you ought, O Self, not to be sorry and mournful over parting with the body, for the harm that it has done to you, and its impeding you from reaching your permanent and veritable information. Nay, you ought O Self, to regret leaving the luminous world of the mind, for the abundance of its benefits for you, and for helping you get your requirements.
"So, turn away, O Self, from nature, dispassionate in it, disliking it, apprehensive of it, cautious of its consequences, to be rescued in the world of the Mind which is your Origin, Source and the Homeland of your honour and elevation and glory, by this you will live the eternal life, and fulfil [your] completes and perfect happiness.
"O Self, by The Truth, you stick around play and entertainment until you rot, or become one of the vanquished selves amongst the vanquished ones, and only wish an achievement!
"O Self, until when and as far as when will you be in the world of becoming, circulating backward and forward, and departing and returning, taking companions and friends, one friend you leave, another you accompany, O Self, there is not a friend from whom you receive roughness, to whom you have not forwarded softness, intent to betray you and let you down, while you intend sincerity and support, he ails you amend him, he sins you purify him, so he always affords to you what is in his essence and character, while you afford to him what is in your essence and character, then he follows this by complete estrangement and a severing separation, about no crime that you have committed, no error you have erred, and no evil you have done. And you are sipping stitches from the separation every time, and losing an intimate friend, by their perfidy towards you, and your sincerity to them, their wrong-doing to you, and your fairness to them, you are not being rewarded what you invested, and neither are you learning from your on-going experience and examination of them in alertness and consideration. so until when and for how long are you going to befriend the decadent, deceitful wrong-doers, the betrayers the perfidious, that you see before you clearly to you and your eyes? Is this ignorance of you and blindness, or is it pretention of ignorance, and turning the blind eye to the wrong? It is you who is meant by the address every time.
[This Holiest Discourse was first delivered to The Self from her Master, at the very beginning of this cycle of human existence, then it landed in her hands a few times, until this version in Arabic was written over a thousand years ago, and it was meant for her in her future comings, and the fact that it is now being opened to the world is of great significance. This is a very intimate passage, and the states of the heart and mind of the Self can be experienced only by the very few who come close to Her, or to their Master.
The first time this Discourse was delivered was when the head of Kaaf that you call the Sphinx of Egypt surfaced after inundation ,and after it had been buried under the sands for millions upon millions of years and since the demise of Eden, and in future writings we shall tell you more about it.]
"O Self, if a drinker drinks one single drink from the water, this drink establishes in himself the knowledge of the nature of all that water, and the examination of the part of something spread informs about all its entirety, and the looker onto a handful of earth has seen all the earth, however different the colours of earth, for, its essence is not different, and neither its content. And the companion of friends who are all of one nature and one essence is knower that one of them informs about all, and a few of them inform about the many. So be briefed O Self, by this explanation and suffice yourself with it, so you be aided to salvage and safety.
"O Self, I see that every figure adheres to its figure, and every kind is added back by gravity to its kind, so you ought to be knowledgeable of this essence and understanding [of it].
"O Self, you are pure, so accompany no impurity, you are radiant luminous by your Identity, accompany no darkness, you are alive and capable of speech, accompany no dead and mute, you are knowledgeable and just, accompany no arrogant ignorant, you are pure and immaculate, accompany no feculent filth, you act by discrimination and mindful will, accompany not the one who acts the action of aimlessness, confusion and vagueness. So if you do not realise this explanation of mine, then show me how your essences that I have mentioned to you accord with others' essences; and it is impossible, O Self, for the coincidence of contradicting things to be confirmed in you in one essence. So be confident, O Self, of may say, and be certain of it, and return to what I showed you and drew to you and defined to you, so you find Verity and earn rectitude.
"O Self, how distracted is the drowning man from fishing, and so too the dweller of the low one, how distracted is he from its possessions, pleasures, amusement and play by the rescue and the salvage of himself, if he becomes wary of an ominous fall in it.
"O Self, it is causality, while you are in the world of the senses, and it is enough that you suffer from your vehicles [body] and their contradictions and refuse, so do not add to these vehicles an extra person's, so you be like a drowning man caught in the water, carrying a stone on his shoulder, I do not see that a drowning man can rescue himself by himself, so how can he if he carries a stone on his shoulder or another person. Answer honestly O Self, if you are listening.
" O Self, this is the home of tangibility, and the home of the Mind has been brought to your hands, you have experienced and lipped both of them, and witnessed them and examined them, and looked upon the secrets of their sombre and the obscurity of their lights, so choose whichever you will O Self, neither being coerced nor prohibited [to or from any of them], and go to your favourite of the two. And if you choose to stay in the home of tangibility, do hold up what you have experienced and known and seen and lipped, and if you like to become to the home of the Mind, you ought, before the separation [with the physical attachments], to envisage the essence of your route and your travel on it by its order, position by position, until you terminate in the position of settlement.
"So if you are, O Self, by your soul and your embodiments, returning to this route, and it is unavoidable, beware to let not forgetfulness and fear stand between it and you during the time and the days of separation and transfer and inspiration, on the ways of your cycles. So beware that you do not bewilder or drift away, lest you be vanquished and become vanquished. And if you have O Self, forgotten this route, do remember it and aid yourself to remember it by the descriptions of those who have trodden it and experienced it, for, they are the Aims of Guidance, The Lamps of Soberness, The Pointers to The Path to The Terminus in The Settlement The Furthest.
[The way back can only be experienced, and this Holiest Discourse and the Ghita and the Dharma and the Qur'an can only point you to it. And only you know where you stand on it, so beware of falling in the traps of causality, believing salvage is a karmic activity, or adopting a bewildered soul's beliefs, believing it is guidance. It is not an easy road for those who have not enriched their minds, and have not been able to take off all their attachments, if you follow them you will be carrying their attachments on top of yours.
And in this time and age many bewildered souls have come dressed up in the attires of holy people, or simply talking the language of holy people, in their minds they want to fix their errors of before, but they have only done worse. So only those firm on their way, free of fear and attachment, capable of throwing away all their paraphernalia, keeping only their pure, clear, self-knowing, self-sufficient minds... only those can distinguish between bewilderment and guidance, and avoid falling in the traps of the low world. And if they do fall in those traps, it is only for a very short time, and soon their own light lights up their way, and they leave those traps behind them while laughing at them.]
"And know O Self, that everything which goes and transports to the highs must and has to be light, pure and serene, for it to be quick in its passage to its destination. So do adhere, O Self, to their standards [literally: their actions] and go by their code of conduct [referring to those who have trodden the way, in the previous passage], if you adhered to their standards, with them you will be salvaged. And do know O Self, that everything which goes downward has to be heavy and impure, and the speed of its passage to its destination is proportional to its weight and impurity.
"O Self, the honourable classes come from their world into the world of nature like an examiner of it. So if you use the organs by which food and aromas and visual things are lipped, and all the organs projected are in tangibility, it will forget its world and all that is in it, and it will suspect that there is nothing other than what it sees in tangibility, hence it forgets the world of the mind and will be deprived of its remembrance. So if it is removed from the speaking kind, it is said that it has died and has passed away in the currents of nature. And when it returns to the first being of its beings, and remembers its world albeit partly, it is said that it has been enlivened from its death. And hence it clings to the essence that it has remembered, discovering it and searching for it and for all the essences that it forgot before; and every time it becomes aware of something it has forgotten, its vision is focused, and its health is strengthened, and it quits its illness. Hence it realises by the vision of its mind, that all that it sees in the world of tangibility is in fact shadows of things, not real things, and the shadow of something is the shadow of something by the Truth on the surface of the land and the water, and what is projected to the self is contact with the images of all kinds, not the kinds themselves, upon its forgetting the world of the mind initially upon its coming into the world of the senses; and by contemplating those essences and remembering them, it is healed from its illnesses, and is mindful after its ignorance, so it goes back, to delve in the Veritable Essences, and the Life Eternal Everlasting.
[The reference to the "speaking kind" is the kind which has not lost contact with the Mind, and hence its speech bears truth, however spontaneous and naive it may sound at the time it is delivered . And often in the old days, and before people became so sunk in materialism, you would see people who were illiterate, but spoke truth, and gave spontaneously correct insight of things and good advice to people. Such people were alive.
On the other hand, the speech of those who are divorced from the Mind bears no truth, however informative, sophisticated and eloquent it may sound. Their understanding of things cannot grasp any essence except what is immediate to the reach of the senses.]
"O Self, contemplate my say and do comprehend it, and know that The Mind to The Self is like the father, and nature [to it] is like the wife, and that the self has two directions to veer to, so one time it veers towards the Mind by kinship, like the kinship between the father and the son, and this is true natural mind, and one time [it veers] towards nature by passion, like a lover who loves his wife and this is the mind accidental and deciduous [intellect]. So contemplate , O Self, the man in his privacy with his wife, how she receives him with caress, play, laughter and courtship, and she speaks to him by the kindest of speech and the finest, and what she shows of her display in all her acts is unlike her inside, because, in fact, she does that to enslave him and use him for her own aims, and make him, therefore, face detriment. So look, O Self, to the action of the wife, how she serves honey mixed with a lethal venom of an evil effect.
[I cannot over-emphasise what I read in such passages, and that women are not being portrayed as the evil gender. And if you go back to that passage, you realise that this situation can arise only when the relationship is based on passion alone and lust. Hence the evil is the tango between the two.
And like nature can be a place of bewilderment and suffering for those who just want its pleasures, so too the marriage of a man and a woman: it can be detrimental to both of them if it is driven by lust and passion; or a journey of cooperation on the road of self-knowledge and exploration of one's emotions, for the sake being in control of them, rather than being a loose leaf in the currents of their stormy wind.
But the purpose of all this is neither to promote good relationships nor to warn from bad ones, and nor to prescribe a remedy for marital disputes. A wise person can figure these things out by him/herself.]
"Then contemplate, O Self, the man when in privacy with his son, he [the father] receives him with resentment and reprimand, and talks to him with the most bitter of talk and the toughest, and the outlook of what he shows in that is unlike the inside of it, for, what he wants by that is his elevation and benefit in all his situations. So look O Self, at the action of a father, how he serves medicine that is bitter and horrid to his son, mixed with health, life and a good outcome. So do understand O Self, those essences, and what is veritable you should take, and what is false and improbable you should leave and discard.
"O Self, it is to you that I speak, and to you that I point, and you that I want: nature is your wife and the Mind is your Father, and a slap from your Father is better for you than a kiss from your wife.
"O Self, you cannot be severed from your Father, because nothing can cut off the kinship between him and you ever, not separation and nor encounter, and not displeasure and nor contentment, nay, the kinship is constant in all circumstances and cannot go, because man can forgo his wife, and thus his relation with her is cut off, but he cannot be ostracised from his father to take another one.
"O Self, it is by your loyalty to the Mind that you are alive and honourable, and it is by your disloyalty to Him and your loyalty to nature that you die and become vanquished and damned. So figure the truth of these essences, and be modelled by it [the truth of these essences], thus you succeed to happiness and have complete wisdom.
"O Self, while you do believe in leaving this house that you dwell and moving to another, why do you fortify it, and decorate it and stay inside its doors that you have closed to yourself, and as if you are going to remain therein forever?
"O Self, you are immaculate, simple, clear, self-luminous, why do I see you jubilant every time you wear a new dense and dark dress?
"O Self, you attempt to emancipate yourself from wearing this dress [body], and you claim that you hate it, but it is you who like it and love it, and you parade proudly in it, and how often those of a kernel [wise and compassionate ones] have said to you a say of truth, and pointed to the road before you, and showed you the refuse and filth of these dresses, but you [continue to] deceive yourself clinging to them. Is it not time for you O Self, to take a pause, to change your direction to your veritable orientation?
"O Self, beware of those hands which extend to shake yours, they are polluted by their sins, and would charge you with their own scruples. So do refuse, O Self, every food that they offer to you, it is food that has sedatives, kneaded with a snake's venom.
[Those who say they want your good and benefit, to drag you down to their swamps, where no one can exit except those who can still fly. How many times where you trapped in those traps before?]
"O Self, enough self-destruction, while you walk proudly with the sleeves of these dresses that you wear, they are full of scorpions to kill you, and serpents, in their canines is your maiming.
"O Self, I am puzzled by your issue and your attitude with me: I give you the medicine when you are sick, you refuse to drink your medicine, and you exchange it for poison, you are hence the killer and the victim. So why do you blame the others O Self, and the knife of the crime is in your own hand?
"O Self, you say that you have characters and a nature which are hidden to you and covered to you. So how did you come to this knowledge if it was hidden to you? You are wrong O Self in this claim of yours, and your deed and say are a testament of this error, nay, everything you have is visible to you and to your neighbour and your friend. And you do know more hidden things than just this, and you give advice to your companion and visitor and the person with whom you deal, and your relative and the far one... so I only see you in those circumstances as knowledgeable ignorant, alert dormant, temperate one time heedless another, happy of yourself about something whilst upset with others about it. Bad is what you do O Self with this dress of yours, you choose for it the threads of ease and the threads of unease, then you tailor it to the pattern of the plane and the hill, then you wear it, then you wash your hands off and say, deceiving yourself: who wove this dress and made me wear it?
[I can only hope that the symbolism is taking you back to where it started, and when it was horrifying without the exaggeration.]
"O Self, how often do you pretend ignorance and you wonder: what is the Grand Creation to the High Self. They said to you: it is the garment and the under-garment. Then you said: so which [part] of it is favourable? They said to you: it is what the elevated self has woven and made for its moderate humour, and what suits the humours in the statuses in which it is, and its valuation [of things] by the calibrated balance, and its emancipation from the feculence surrounding it. So you were not satisfied with this O Self, nay, you increased the charge of the question in order to burden yourself with sin, so you said: and what is abhorred in it? They said to you: it is what turns you on in it, and what you sense of its nature, and what appears to you of its interwoven threads.
[Because the question is the self's self-deception in pretending not to know the answer, in order to divert from the answer. But the answer given to her herein invites her to think: so that if she thinks that it can untangle the interwoven threads, another bunch of tangled threads are afforded, until it has realised that threads have to be untangled in the head, and what the hands do is undone sooner than it is done.]
"O Self, you can enter the bathroom, and you are capable of this, if you want to clean your body and massage those organs, and to clip your nails, and wash off the soreness of your eyes, and cleanse your underarms and crutch, and cut your hair short, and remove the scum from the creases with own hands or by the hands of your helper or other. And you are capable of this and finder that the way to it is easy, to come out of the bathroom fresh, pure and clean, replenished of light and lightness, free from the weight of what was stuck on you of dirt and scum. Therefore O Self, do know that you cannot reach your happiness and the wholeness of your truth and the purity of your identity unless you are cleansed and have returned to your authenticity in which you were begun, diverted from the entire of your passion, weaned from feeding from the breasts of your lust, diverted from treading the path of your detriment, your disintegration, your vanishing and your detention.
"O Self, beware of misconceiving the truth of your identity, this would return to you and render you the lowest of the lows. Rather, be happy with what you hearken, discern and sense. And know O Self, that you are wanted for a precious purpose, and called to a noble aim, and trained for a high rank, and begun by a Jewel Lofty and Marvellous, and crowned by The Word of a Summing Statement, it is the Union [Twaheed] of the High Identity, and you have been called upon from a near place, the shore of Valley Fecund [literally: right-hand side] of the Bountiful and Blessed Spot, there O Self is Refuge Paradise.
"O Self, till when and for how long am I driving you to the road of benefit and salvation for you and me, and you decline to be driven, while you are driving me to the road of destruction and harm for you and me, and I decline to be driven by you. So if this disagreement is due between you and me there is no escape here from separation; so we separate O Self, and each one of us goes to where he wants to what he loves.
"O Self, you are neither fair and not just, and neither are you wise, your Father approaches you by his education and reprimand, of beneficial consequences to you, of pleasurable fruit, and you are turning away from him and approaching your wife [nature] and her deception and bewilderment and suspicion and dissatisfaction... and her delicious talk, whose fruit for you is bereavement, anxiety, apprehension and neediness.
"O Self, if you have missed to work correctly, when work was due at its time, you have missed the sweet fruit and the reward of the good deeds: for, whoever who does not plant the tree in its season, will not enjoy the pleasure of the fruit when the fruit becomes ripe.
"So be certain O Self of this say of mine, and do understand it if you are alive and wise; but if you are dead and ignorant, how far your understanding and comprehension of it are.
"O Self, the honourable kinds have come to the world of becoming to experience it. So when they came to it and lipped its essences, they were made to forget their world of the Mind, and became ignorant of their pictorial Identity; so when they recall the remembrance of what they have forgotten, they become witness of and verbal communicators with the two worlds altogether, and distinguishers between them both, by the honour and the baseness [of the two worlds, respectively], and they get to choose to stay in either one they prefer and at their will. So when they realise, by the vision of their minds, the elevation of the honourable rank over the meanness of the base rank, therefore they favour to return to what is akin of them by the essence in which they [the honourable kinds] are, and they separate from what twinned with them accidentally, walking away from it and dispassionate in it. So do realise [yourself] by this O Self, for, you have under it major comfort, great benefit, everlasting happiness that is luminous and permanent, from which there is no turning away.
[The word عالمين which has been read in the Qur'an and حكمة as some plural of عالم (world) is proven in this passage to be actually a double-plural of world. So there should be a فتحة above the meem for the word to be so, and future transcribers of حكمة should all be aware of this .]
"O Self, advice and warnings are the finishers of the self from rust, and a mirror with rust by accident, readily removable, can be polished by the finisher; and the mirror which has taken rust by a constant accident, slowly removable, and overstepping the limit of potentiality to the limit of the mind, this rust has become a second nature to it, firm and rooted, no work of a finisher will succeed in it, and rust can only be extracted from it by returning it to the fire. Thus too are the selves which are of accidental impurity, they can be polished by advice and warnings, so they remember their previous experiences. As for the natural selves, of excessive dirt and impurity, nothing can polish them except entering the rank of suffering, and a lengthy stay in it, and their returning to it and in it; and they have no exit from this suffering except to another suffering, and every time that body is done, it is swapped by another body for them.
"O Self, how many times excessively alloyed gold has to go backward and forward to the fire, before it can be purified and refined, and how many times does a bent rod enter the fire and is hammered before it is straightened, and how many times is the flour returned to the sieve before its husk and fibre is taken out, and how often are the corrupt and rusty selves lipped by all sorts of suffering before they are straightened and returned.
"O Self, no one can appreciate the goodness of the sweetness of honey over the bitterness of patience without experiencing both of them and becoming mindful of them by discrimination, and thus too the selves, they cannot appreciate the goodness of the sweetness of providence over the bitterness of suffering without experiencing them both, and becoming mindful of them. O Self, far is the distance between the one who has come out of something after experiencing it and becoming dispassionate of it, and the one who is entering it of a desire to experience it and taste it.
[I hope that this Holiest Discourse is helping you discriminate between the knowledge of the Self that is the Image of the Mind, and the study of psychology and science which make the self born in the physical body, the subject of their research and experimentation,
The former takes you back to the Origin of everything, the latter examines the products of the natural law,
The former searches for the Mind, the latter examines the accidents of nature by the accidents of nature, believing that the mind itself is an accident of nature,
Hence the former reaches the Mind, and the latter keeps looking to no avail,
The former directs your vision upwards, the latter glues you to the mud and the chemistry of biological life,
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 (هيولى) 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 كفر 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 شهيد 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.
[ العتيد الرقيب 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."