As a writer on various spiritual subjects and religions, Samael Aun Weor discussed the beauty and depth of Sufism throughout his writings, particularly The Perfect Matrimony: The Door to Enter into Initiation, as well as The Aquarian Message and The Narrow Way. We have included some excerpts from these texts in order to elucidate the essential knowledge at the heart of Sufism, the mystical doctrine of Islam.
If you are interested in learning more about the gnostic teachings within Sufism, you can listen to the following course from the Chicagoland Gnostic Academy: The Sufi Path of Self-Knowledge.
The most ineffable part of Mohammedan mysticism is Persian Sufism. It has the merit of struggling against materialism and fanaticism and against the literal interpretation of the Koran. The Sufis interpret the Koran from the esoteric point of view as we, the Gnostics, interpret the New Testament.
What is most disconcerting to Westerners is the strange and mysterious mixture of the erotic with the mystical in the oriental religions and Sufi mysticism. Christian theology considers the flesh to be hostile to the Spirit. However, in the Muslim religion, the flesh and the Spirit are two substances of the same energy, two substances that must help each other. This subject-matter is only understood by those who practice positive sexual magic. In the East, religion, science, art, and philosophy are taught in an erotic and exquisite sexual language. “Mohammed fell in love with God,” state the mystic Arabs. “Select a new wife for yourself each spring of the new year, because last year’s calendar is no good,” says a Persian poet and philosopher.
Those who have carefully studied the Song of Songs by the sage Solomon find that delicate mixture of the mystical and the erotic, which scandalizes infrasexual people a great deal.
A true religion cannot renounce the erotic because it would be its death. Many myths and ancient legends are based on the erotic. In fact, love and death form the base of every authentic religion.
The Sufis, Persian poets, wrote about the love of God in expressions applicable to beautiful women. These scandalize the infrasexual fanatic people. The idea of Sufism is the amorous union of the soul with God.
Indeed, nothing can better explain the amorous union of the Soul with God than the delectable sexual union of man and woman. That is the brilliant idea of Sufism. If we want to talk about the union of God with the Soul, we must do so in the erotic language of love and sex. Only in this way can we express what we have to say.
The symbolic language of the Sufis has marvelous expressions. Among them, sleep signifies meditation.
Actually, meditation without sleep damages the mind. This is known by every true initiate. One must combine sleep with meditation. This is known by the Sufis. The word ‘perfume’ symbolizes the hope of divine favor; ‘kisses’ and ‘embraces’ amongst other things, signify the rapture of piety; ‘wine’ means spiritual knowledge, etc.
The Sufi poets sang of love, of women, of roses and of wine, and nonetheless many of them lived the lives of hermits.
The seven mystical states described by the Sufis are something extraordinary. There are certain chemical substances closely related with these mystical states. Nitrous oxide and ether (especially nitrous oxide when it is dissolved sufficiently in air) stimulate the mystical consciousness to an extraordinary degree.
We have to acknowledge that this present humanity is subconscious. People like this are incapable of knowing the superior dimensions of space. Therefore, it is urgent to awaken the consciousness and this is only possible during ecstasy. If we analyze ecstasy with dialectic logic, we discover that it is sexual. The same sexual energies that are expressed in erotic pleasure, when transmuted and sublimated, awaken the consciousness and then produce ecstasy.
Fatality is the loss of ecstasy, it is the fall again into subconsciousness. This happens when we spill the Cup of Hermes.
A great Master stated: “With the sexual impulse, the human being finds himself in the most personal relationship with Nature. The comparison of the sensation which a man experiences with a woman or vice versa, with the consent of Nature, is indeed the same sensation as that offered by the forest, the prairie, the sea, the mountains; save that in this case it is even more intense, since it awakens more internal voices, provokes the sound of more intimate chords.” This is how we reach ecstasy.
Ecstasy, the mystical experience, has its principles based on dialectic logic. This logic can never be violated. Let us reflect for example on the unity of experience. This principle exists among the mystics of the east as well as those of the west, among the hierophants of Egypt, as well as the Sufi sages, or among the Aztec magicians. During ecstasy, the mystics speak in the same universal language, use the same words and feel united with all creation. The sacred scriptures of all religions show the same principles. This is dialectic logic, superior logic. This proves that the mystics of all countries of the world drink from the same fountain of life. The conditions of the causes of the world (another of the principles of dialectic logic) show with exactitude, precision, and complete agreement of facts the reality and truth of ecstasy. The mystics of all religions of the world totally agree in their affirmations about the conditions of the causes of the world; the concordance is therefore perfect. —Samael Aun Weor, The Perfect Matrimony, "Fatality"
The seven degrees of ecstasy through which the mystic reaches the perfect state of the soul are described in the school of Sufism. The school of Sufism teaches about ecstasy. The state and secret of our level is revealed in Sufism, because this is the interior state of life in God.
While on the path of interior peace we must perform the will of God “on earth as it is in heaven.” This conformity to “the mild yoke” takes us through the narrow stretch and difficult path that leads us towards the light.
Everyone who works in the magisterium of fire must learn how to meditate on the seven churches. The mystic must profoundly focus his concentration on the Immolated Lamb. The mystic must pray, beseeching the beloved to awaken the longed for chakra, disc, wheel, or faculty. Afterwards, when the supplication is done, the mystic must then search for refuge in the nothingness. His mind must remain silent and serene.
Illumination and ecstasy come when the mind is silent, when the mind is quiet.
Drowsiness in combination with meditation produces ecstasy.
God searches the nothingness in order to fill it.
Ecstasy has seven degrees of power:
The first is the fire that instructs and teaches us.
The second is the gnostic unction, which is a soft, solar liquor, that when diffused throughout the soul, teaches, corroborates, and prepares us in order to incarnate the truth.
The third is the mystical exaltation of the humble and sincere disciple.
The fourth is illumination.
The fifth is the internal joy of divine sweetness that emanates from the precious fountain of the Holy Spirit. This joy is for those who have “continuous consciousness.”
The sixth is the decapitation of the “I.”
The seventh is the Venustic Initiation, the incarnation of the Son of Man within us.
There are other degrees of contemplation and ecstasy, such as: rapture, liquefaction, bliss, jubilation, osculation, embracement, transformation, etc.
When our mind becomes submerged within the nothingness, then the Lamb enters the soul in order to sup with her. Therefore, the nothingness is the medium utilized by the beloved in order to work within our soul, awakening centers and performing marvels. The divine spouse comes in order to betroth his soul through this nothingness, within the nuptial bridal bed of paradise.
Thus, this is the path for returning into the innocence of paradise. While submerged within the nothingness, the soul will successfully experience the spiritual martyrdoms and the interior torments. God searches the nothingness in order to fill it.
Internal meditation produces changes in our internal bodies. Through it, the awakening of the consciousness arrives.
All human beings live within the supra-sensible worlds with the consciousness asleep. Meditation provokes the solemn awakening of the consciousness.
This awakening is like lightning in the night. This awakening of the consciousness occurs during the normal sleep of our physical body. When this body sleeps we move ourselves in our internal vehicles.
When the body sleeps, the soul travels throughout the superior worlds. When the consciousness awakens we stop dreaming. Then we live in the internal worlds in a state of intensified awareness. This is what is called “continuous consciousness.”
Whosoever has awakened the consciousness lives awake in the superior worlds.
While in the supra-sensible worlds we feel the mystical beatitude of the ineffable light. Then, the past, the present, and the future harmonize within an eternal now.
There is no better pleasure than feeling one's soul detached. Then we taste the divine nectar of eternity, and we enter through the doors of the temples filled with joy and amidst the ineffable melodies of the great mysteries. ―Samael Aun Weor, The Aquarian Message
The Passion of Al-Hallaj
The omnicosmic and most holy Al-Hallaj was born in Madina al-Bayda, a little village in the ancient province of Fars, in southern Persia, in the year 224 A.H. / 857 C.E., and was the grandson of a devotee of the great Master Zoroaster.
Al-Hallaj was initiated into the great mysteries of Sufism. Arabian traditions tell us that when he was forty years old, he disagreed with the jurists and orthodox traditional, religious scholars; thus, he went to the streets to directly teach the multitudes the sublime principles of spiritual life.
It is written that Al-Hallaj, the great Sufi master, taught with his word and with his example. Indefatigably, he travelled throughout Iran, India, Turkey, etc., reaching even the very borders of ancient China.
The great Master Al-Hallaj was without a doubt a tremendous revolutionary. Jealous and envious politicians accused him of being a dangerous agitator. Religious scholars of the law accused him of being a heretic when he mixed the human with the divine. When divulging the esoteric mysteries amidst the people, the masters of Sufism themselves did not have any difficulty in accusing him of breaking the discipline of that which is arcane. Thus, as is natural in those cases, judges were willing to condemn him for many supposed crimes, for example: being a fraud, impostor, black magician, warlock, sorcerer, profaner of mysteries, people’s agitator, ignorant preacher, enemy of the government, etc.
Al-Hallaj, the mystical Sufi, was imprisoned in an infamous jail for nine years, and afterwards vilely mutilated and executed on March 27, 922, in the year 309 of Hejira.
Sacred Islamic traditions tell us that when the terrible night came, the night in which he was taken from his dungeon in order to be executed at dawn, he stood and uttered the ritualistic prayer and prostrated himself two times.
Those who saw him said that when his prayer was concluded, he persistently repeated, “Deceitfulness, deceitfulness…” through the long and dark night, and after a long and profound silence, he exclaimed, “Truthfulness, truthfulness,” and raised up again. He tied a veil on his head, covered himself with his blessed shroud, extended his sacred Christified hands, turned his divine countenance towards the Kaaba, entered into ecstasy, and spoke with his internal God.
At daylight, when he left the prison, the multitudes saw him happily dancing in a complete, joyful ecstasy under the weight of his irons.
The merciless executioners took him to the public square, where, after flagellating him five hundred times, they cut off his hands and feet.
Ancient traditions from the Arabian world state that after having been flagellated and mutilated, Al-Hallaj was crucified. Many people heard him talking in ecstasy to his Father who is in secret from his own Golgotha: “Oh God of mine! I am going to enter into the abode of my wishes; there I will contemplate thy marvels. Oh God of mine! If you manifest thy love even to him that wounds Thee, how then would Thou not give thy love to the one who is wounded because of Thee?”
After this prayer sprouted from the most holy heart of Al-Hallaj, the people who watched the torture saw Abu Bakr Al-Shibli, while advancing towards the scaffold of tortures, shout very strongly the following verse, “Did we not prohibit thee to receive guests, whether man or angel?”
Then Abu Bakr asked, “What is mysticism?”
Al-Hallaj answered, “Behold, his minor degree before thee.”
Abu Bakr asked again, “And where is his supreme degree?”
Al-Hallaj answered, “Thou cannot have access unto it; nonetheless, tomorrow thou shall see what shall come. I testify it in the Divine Mystery within which it exists, albeit it is hidden for thee.”
At the evening hour, the hour of prayer, came the order of the cruel sanguinary Caliph, authorizing the beheading of the victim; yet, his executioners said, “It is too late; let him be decapitated tomorrow.”
Very early in the morning, the Caliph’s command was fulfilled, and Al-Hallaj, still alive, was brought down from the cross and carried away in order to have his throat slit. Then, a certain witness heard Al-Hallaj uttering in a loud voice, “What the Ecstatic One wants is the Unique, and no-one else but Himself.” Thereafter, filled with ecstasy he recited the following sacred verse, “Those who do not believe in the last hour are dragged with haste towards it; however, the believers wait for it with a reverential fear, since they know it is the Truth.”
Thus, this is how with these solemn words the life of the omnicosmic and most holy Al-Hallaj concluded. Hence, his venerable, bleeding, blessed head fell under the edge of the sword as a sanguinary holocaust on the altar of supreme sacrifice for humanity.
The poisonous hatred of his executioners was so great that they did not even authorize his cadaver to be shrouded or have a burial service.
Ancient traditions of Islam tell us that the sacred ashes of the old Sufi Al-Hallaj were dispersed in the winds from the heights of the Manarah.
Ancient Arabic legends state that instead of a white blanket, this saint’s cadaver was rolled up in a filthy rug formerly damped in petroleum.
When the holy body burned, consumed by the fire of the holocaust, the whole of nature shook filled with infinite terror.
The great hierophant Sufi Al-Hallaj, by means of chisel and hammer, transformed the brute stone and gave a perfect cubic shape onto it.
Before physically dying, the great, immolated Al-Hallaj was already absolutely dead psychologically.
The resplendent diamond soul of Mansur Al-Hallaj is treading upon the heavenly path heading towards the Absolute.
The great Sufi initiate Al-Hallaj was born, died, and sacrificed himself completely for humanity.
Now it is worthwhile to conclude this chapter with that ineffable prayer written with infinite love by the Mohammedan Christ Mansur Al-Hallaj entitled:
"Oh Thou, Wholeness of My Wholeness…"
Lo and behold, here I am, here I am, oh my secret, oh my confidence!
Lo and behold, here I am, here I am, oh Thou my aspiration, oh Thou my consequence!
I call upon Thee… No, Thou art the one who calls me towards Thee!
How could I have talked to Thee, if Thou would not have talked to me?
Oh Thou, essence of the essence of my existence, oh Thou, end result of my design,
Thou who makest me talk, oh Thou, my enunciations, Thou my blinks!
Oh Thou, wholeness of my wholeness, oh my ear, oh my sight!
Oh my totality, my constitution, and my parts!
Oh Thou, wholeness of my wholeness, wholeness of everything, equivocal enigma,
I darken the wholeness of thy wholeness when wanting to express thy being!
Oh Thou, from whom my spirit was suspended before now when dying of ecstasy,
Ah… thy pledge continues being my misfortune!...
Oh supreme objective that I request and wait, oh my guest,
Oh nourishment of my Spirit! Oh my life in this world and in the other!
Let my heart be thy ransom! Oh my ear, oh my sight!
Why so much delay in my seclusion, so distant?
Ah, albeit, thy presence, before my eyes, is hidden within the invisible,
My heart by now contemplates Thee, from my remoteness, yes, from my exile!
—Samael Aun Weor, The Narrow Way, "The Passion of Al-Hallaj"
The following is an excerpt from Al-Hujwiri's seminal Persian Sufi manual, Khasf al-Mahjub, Revelation of the Mystery, translated by Reynold A. Nicholson, with Gnostic commentary [in brackets].
You must know that, according to the opinion of some, passion is a term applied to the attributes of the lower soul [constituted by nafs, egos], but according to others, a term denoting the natural volition (irádat-i ṭab') [iradah signifies conscious willpower, Tiphereth] whereby the lower soul is controlled and directed, just as the spirit [Chesed] is controlled by the intelligence [Binah]. Every spirit [Monad] that is devoid of the faculty of intelligence [which has not fully assimilated the Holy Spirit] is imperfect [absolute perfection of the Innermost is achieved through Resurrection on the Second Mountain], and similarly every lower soul [naf, Nephesh: animal soul or Consciousness] that is devoid of the faculty of [Christic] passion is imperfect. Man [Tiphereth] is continually being called by intelligence [Binah, the Holy Spirit] and passion [Arcanum 15, Lucifer, the tempter] into contrary ways [through Arcanum 6: Indecision]. If he obeys the call of intelligence he attains to faith [through direct experience], but if he obeys the call of passion he arrives at error and infidelity. Therefore passion is a veil and a false guide, and man is commanded to resist it [through self-observation and Meditation]. Passion is of two kinds: (1) desire of pleasure and lust, and (2) desire of worldly honor and authority. He who follows pleasure and lust haunts taverns, and mankind are safe from his mischief, but he who desires honor and authority lives in cells (ṣawámi') and monasteries, and not only has lost the right way himself but also leads others into error. One whose every act depends on passion, and who finds satisfaction in following it, is far from God although he be with you in a mosque [Gnostic Institution or Monastery], but one who has renounced and abandoned it is near to God although he be in a church [foreign, non-Gnostic institution or religion]. Ibráhím Khawwáṣ relates this anecdote: "Once I heard that in Rúm there was a monk who had been seventy years in a monastery. I said to myself: 'Wonderful! Forty years is the term of monastic vows: what is the state of this man that he has remained there for seventy years?' I went to see him. When I approached, he opened a window and said to me: 'O Ibráhím, I know why you have come. I have not stayed here for seventy years because of monastic vows, but I have a dog foul with passion, and I have taken my abode in this monastery for the purpose of guarding the dog (sagbání), and preventing it from doing harm to others.' On hearing him say this I exclaimed: 'O Lord, Thou art able to bestow righteousness on a man even though he be involved in sheer error.' He said to me: 'O Ibráhím, how long will you seek men? Go and seek yourself, and when you have found yourself keep watch over yourself, for this passion clothes itself every day in three hundred and sixty diverse garments of godhead and leads men astray.'"
In short, the devil cannot enter a man's heart until he desires to commit a sin: but when a certain quantity of passion appears, the devil [or black magician] takes it and decks it out and displays it to the man's heart; and this is called diabolic suggestion (waswás). It begins from passion, and in reference to this fact God said to Iblís [Satan] when he threatened to seduce all mankind: "Verily, thou hast no power over My servants" (Qur'an XV, 42), for the devil in reality is a man's lower soul (ego) and passion (Fornication). Hence the Apostle [Prophet Muhammad] said: "There is no one whom this devil (i.e. his passion) has not subdued except 'Umar, for he has subdued his devil [in Sexual Magic]." Passion is mingled as an ingredient in the clay of Adam; whoever renounces it becomes a prince [a Malik, Melech, or King of Tiphereth] and whoever follows it [through Fornication] becomes a captive [of Klipoth]. Junayd was asked: "What is union with God [religion, religare, Yoga]?" He replied: "To renounce passion [Fornication]," for of all of the acts of devotion by which God's favor is sought none has greater value than resistance to passion, because it is easier for a man to destroy a mountain with his nails than to resist passion [Fornication]. I have read in the Anecdotes that Dhu 'l-Nún the Egyptian said: "I saw a man flying through the air [through Jinn science], and asked him how he had attained to this degree. He answered: 'I set my feet on passion (hawá) in order that I might ascend into the air (hawá).'" It is related that Muḥammad b. Faḍl al-Balkhí said: "I marvel at one who goes with his [Christic, volitional] passion into God's House and visits Him [in the superior worlds]: why does he not trample on his [sensual, egotistical] passion that he may attain to Him [through self-realization]?"
The most manifest attribute of the lower soul is lust (shahwat). Lust is a thing that is dispersed in different parts of the human body, and is served by the senses. Man is bound to guard all his members from it [particularly the sexual organs, to train the body not to fornicate], and he shall be questioned concerning the acts of each. The lust of the eye is sight, that of the ear is hearing, that of the nose is smell, that of the tongue is speech, that of the palate is taste, that of the body (jasad) is touch, and that of the mind is thought (andíshídan). It behoves the seeker of God to spend his whole life day and night, in ridding himself of these incitements to passion which show themselves through the senses [by correctly transforming impressions], and to pray God to make him such that this desire will be removed from his inward nature [through contemplation, mushahadah, witnessing within Meditation], since whoever is afflicted with lust is veiled from all spiritual things. If anyone should repel it by his own exertions [without divine help], his task would be long and painful. The right way is resignation (taslím). It is related that Abú 'Alí Siyáh of Merv said: "I had gone to the bath and in accordance with the custom of the Prophet I was using a razor (pubis tondendæ causá). I said to myself: 'O Abú 'Alí, amputate this member which is the source of all lusts and keeps thee afflicted with so much evil.' A voice in my heart whispered: 'O Abú 'Alí, wilt thou interfere in My kingdom [since scientific chastity is fundamental, for "He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD." -Deuteronomy 23:1]. Are not all thy limbs equally at My disposal [especially the sexual organs, which are the foundation stone of Allah-Khemia, Alchemy]? If thou do this, I swear by My glory that I will put a hundredfold lust and passion in every hair in that place [for just as Klingsor thought to subdue his animal passion in Wagner's Parsifal, his self-castration did not remove the lust in his mind. In fact, it only increased it]."
Although a man has no power over what is vicious in his constitution, he can get an attribute [defect] changed by Divine aid [in psychoanalytical meditation] and by resigning himself to God's will [through islam, submission to divinity through mystical death] and by divesting himself of his own power and strength [for "The Gnostic places all of his longings into the hands of his Innermost." -Samael Aun Weor]. In reality, when he resigns himself [through Meditation and comprehension], God protects him; and through God's protection he comes nearer to annihilating the evil than he does through self-mortification [striving, mujahadah, jihad, holy war against one's ego through self-observation] since flies are more easily driven away with an umbrella (mikanna) than with a fly-whisk (midhabba). Unless Divine protection is predestined to a man [if the Being does not will it] he cannot abstain from anything by his own exertion [willpower divorced from the Spirit], and unless God exerts Himself towards a man, that man's exertion is of no use [because the Being is the one who performs the Great Work through His human soul, Tiphereth, iradah or willpower]. All acts of [selfish] exertion [whereby the soul does not follow the will of divinity] fall under two heads: their object is either to avert the predestination of God or to acquire something in spite of predestination; and both of these objects are impossible. It is related that when Shiblí was ill, the physician advised him to be abstinent. "From what shall I abstain?" said he, "from what which God bestows upon me, or from that which He does not bestow? It is impossible to abstain from the former, and the latter is not in my hands."
Excerpted from Chapter 7 of Essential Sufism, edited by James Fadiman and Robert Frager. Published by Castle Books (1998).
Divine breezes from your Lord waft through the days of your life. Listen! Be aware of them.
Would you have me tell you about actions that are better than fasting, prayer, and charity? Bring goodness and high principles between people.
When God desires goodness for a human being, he will discover a voice of wisdom within his own being that shall lead him to the road of goodness.
Success will follow patience, opening will follow hardship, and ease will follow difficulties.
Wish for others whatever you wish for yourself.
Belief [faith] is the knowledge of the heart, the words of the tongue, and the actions of the body.
If your words are beautiful, if you are good-tempered, if you are moderate in taking food, and if you are trustworthy, then you are rich and should not regret the possessions that you may not have. These four qualities are enough possessions and wealth for a wise person.
The signs of misfortune lie in four conditions: eyes that have never experienced tears, a heart that is cruel and hard, long chains of desires that never end, and wishing for an extremely prolonged life.
One who can control himself when in anger, in passion, in fear, and in attraction is safe from the hands of the devil and the fires of hell.
Have pity upon three groups of people: a dear person who has lost his loved ones, a rich person who has lost his wealth, and a learned one who is trapped among the ignorant.
Have mercy on people so you may receive mercy; forgive people so you may be forgiven.
I do not worry about the things that you do not know, but I am cautious in appraising how you apply what you do know.
Avoid three qualities: jealousy, greed, and arrogance. Be pious in your inner self and outer life: if you have behaved badly, then do a good deed right away; do not ask anything from anyone; do not borrow anything from anyone; and do not make yourself a judge between two people.
The first stage of worship is silence.
Do not commit yourself to lengthy discussions of religion—such talk only succeeds in making religion a complex and confused matter. God has made religion easy and simple.
If you want to live more freely, borrow less.
Avoid greed, for greed in itself is poverty.
The most ignorant among you is the one who does not learn from the changes in the world.
The richest among you is the one who is not entrapped by greed.
There is an organ in the body that, if it is righteous, ensures that the whole system will be righteous; and if it is corrupt, the whole body will become corrupt. This organ is the heart.
The strongest among you is the one who controls his anger.
Jealousy destroys good acts just as fire burns wood; charity consumes sin the same way that water quenches fire.
God despises the tyrannical wealthy, the ignorant elderly, and the selfish poor.
Follow truthfulness even if you think it may harm you, for truthfulness never harms but instead saves. Do not lie even if you think it will protect you. Lying never protects, it only destroys.
Protect and honor the earth, for the earth is like your mother.
Value the worth of five things before they are replaced by the other five conditions: value your youthfulness before old age arrives, value health before sickness strikes, value your wealth before you become needy, value peacefulness before hardship comes, and value life before death arrives.
Generations before you were destroyed because they declined to punish the powerful thieves yet were relentless in punishing the small pickpockets.
The cure of ignorance is to ask and learn.
Avoid noise, excessive talking, too many questions, too many answers, and wasting your wealth.
The old are our bounty, and whoever is not compassionate toward our elders and our youth, and whoever does not honor them, does not belong to my people.
Worship God as if you see Him; and remember that even if you see Him not, He still sees you.
There are those who believe that if they study the Koran, and so learn the words of the knowledge of religion, and then go to kings and princes to seek favor from them, that they can keep safe their piety. It is not so. From a thorny tree you will get naught but thorns, and likewise you will get nothing from kings except sins to commit.
Avoid stubbornness, for it begins in ignorance and ends in regret.
Be kind to people whether they deserve your kindness or not. If your kindness reaches the deserving, good for you; if your kindness reaches the undeserving, take joy in your compassion.
Promise me six conditions so that I may promise you Paradise: be truthful, do not break your promises, return whatever you are given to safeguard, keep yourself from impure friendships, keep your eyes from unfair glances, and keep your hands from worthless actions.
Oh God, bring peacefulness among us, bring unity into our hearts; guide us to equilibrium, take us from darkness to light and away from ugliness; bless our ears, our eyes, our hearts, and our families; accept our repentance.
Moderate spending is half the earning; making friends with people is half the wisdom; and asking good questions is half the knowing.
God will not show mercy to him who does not show mercy to others.
The believer is a mirror to the believer.
Trust in God, but tie your camel’s leg.
Envy consumes good deeds as fire consumes wood.
Happy are those whose own faults preoccupy them too much to think of the faults of others.
Heaven lies under the feet of mothers.
None of you truly believes until he wishes for his brother what he wishes for himself.
The person who repents is like one who has never sinned.
God exalts the humble and humbles the proud.
True wealth is not abundance in property but a generous heart.
Surely God does not judge you by appearance or property but by [the goodness of your] heart and deeds.
God was asked why creation came into being. “I was a hidden treasure. I longed to be known, so I created all of creation.”
God is beautiful and loves beauty.
There are as many ways to God as there are created souls.
Wealth does not reside in the amount of one’s property, but rather in one’s own needlessness.
An hour of contemplation is better than a year of prayer.
For none of you will faith be rectified unless your hearts be made right,
nor will your hearts be rectified unless your tongues be made right,
nor will your tongues be rectified unless your actions be made right.
Two believers that lend support to each other are like a pair of hands that wash each other clean.
One who suffers oppression and forgives the oppressor is the most favored for aid from God.
Asceticism for the sake of the world brings relief to the body; asceticism for the sake of the hereafter brings relief to the heart; and turning one’s face toward the Divine brings relief to the Spirit.
Whenever God loves a devotee, He subjects him to ordeals. Should he endure patiently, God singles him out; should he be content, God purifies him.
Then a ploughman said, "Speak to us of Work."
And he (Almustafa the Prophet) answered, saying:
You work (on your ego) that you may keep pace with the earth (הארץ ha'arets) and the soul (נְשָׁמָה Neshamah) of the earth (מלכות Malkuth, the sephirah bearing the sacred name of אדוני הארץ Adonai Ha'aretz, Lord of the Earth in the world of Atziluth).
For to be idle (spiritually and psychologically) is to become a stranger unto the seasons (the path of the soul in its Spring, Summer, Autumn, and Winter), and to step out of life's procession (through Mahavan and Chotavan, the great and little rhythms of the soul, the Christ and His Bodhisattva), that marches in majesty and proud submission (Islam) towards the infinite (the Absolute).
When you work (in the annihilation of your ego, fana) you are a flute (the reed of the spinal column that produces the Word, the Recitation) through whose heart the whispering (inquietudes) of the hours turns to music (within your soul).
Which of you would be a reed, dumb and silent, when all else sings together in unison (as all the awakened souls praise the Army of the Voice)?
Always you have been told that work is a curse and labour a misfortune.
But I say to you that when you work (on your defects) you fulfil a part of (Divine Mother) earth's furthest dream (the highest hope mentioned by Nietzsche, the aspiration to become a Superman, the first covenant or agreement between the soul and divinity: to work in the Self-realization of the Being until achieving the goal), assigned to you when that dream was born (in الله Allah, the Absolute Abstract Space, when your Ain Soph asked you, “Am I not your Lord?” [Qur’an 7:172] before you entered into manifestation in this universe; and when your Ain Soph exhaled you from the great womb of the primordial emptiness or abyss and into the Tree of Life, so that He could obtain knowledge of Himself),
And in keeping yourself with labour (on your defects) you are in truth loving life (חיה Chaiah, the Divine Mother Kundalini),
And to love life (the Divine Mother Kundalini) through (spiritual) labour is to be intimate with life's inmost secret (the Being-Partkdolg-Duty of Gurdjieff).
But if you in your pain call (spiritual) birth an affliction and the support of the flesh (that does not belong to Adam, but to God) a curse written upon your brow (your Sensual and Intermediate Minds), then I answer that naught but the sweat of your brow (through initiation) shall wash away that which is written (for the seven P's, the seven instances of 'peccatum,' "sins, defects, errors," written on the forehead of Dante are washed clear by ascending the seven terraces of Purgatory, the Second Mountain of Resurrection. Ablution or wudu within Sufism and Islam also demonstrates the path of sexual purity and dissolution of lust through profound transmutation and comprehension / death of the ego).
You have been told also (spiritual) life is darkness (ignorance), and in your weariness (like the Soothsayer in Nietzsche's Thus Spoke Zarathustra) you echo what was said by the weary (those morbid disciples who have lost the meaning of their work).
And I say that life is indeed darkness save when there is urge (willpower, Thelema),
And all urge (will) is blind save when there is knowledge (דעת da'ath, gnosis, marifah),
And all knowledge is vain save when there is (spiritual) work,
And all (spiritual) work is empty save when there is love (גדולה Gedulah);
And when you work with love you bind yourself to yourself, and to one another, and to God (for this is the meaning of religare, religion).
And what is it to work with love (גדולה Gedulah, the Innermost)?
It is to weave the cloth (of the soul, the solar bodies, the garments of reverence within the Qur'an [7:26]) with threads drawn from your heart (since the Divine Mother only awakens and rises within the spinal column in accordance with the merits of the heart, תפארת Tipehreth), even as if your beloved (the Innermost) were to wear that cloth (through initiation).
It is to build a (spiritual) house with affection (in scientific chastity), even as if your beloved (the Innermost) were to dwell in that house (your physical and internal bodies).
It is to sow seeds (of charity) with tenderness and reap the harvest with joy, even as if your beloved (the Intimate Christ) were to eat the fruit (of your sacrifice).
It is to charge all things you fashion with a breath of your own spirit (the רוח אלהים Ruach Elohim, גדולה Gedulah, the Innermost),
And to know that all the blessed dead (the initiates who have completely died in their ego) are standing about you and watching (since no disciple is ever left alone on this path).
Often have I heard you say, as if speaking in sleep, "he who works in marble, and finds the shape of his own soul in the stone (of יסוד Yesod by chiseling it to perfection), is nobler than he who ploughs the soil (who only plants the seeds of spirituality in מלכות Malkuth through teaching, by following the third factor: sacrifice).
And he who seizes the rainbow (the light of Christ in the seven spiritual rays, the seven colors of the rainbow) to lay it on a (solar) cloth in the likeness of (the internal) man, is more than he who makes the sandals for our feet (who initially shows us the path of the sandals, symbol of יסוד Yesod in Kabbalah; for one thing is to be introduced to the path, another thing is to walk it)."
But I say, not in sleep (of the consciousness) but in the over-wakefulness of noontide (when the Christ-Sun is in its zenith above our head, the Chakra Sahasrara), that the wind (of Prana) speaks not more sweetly to the giant oaks (the great self-realized masters) than to the least of all the blades of grass (the newly-budded souls initiating their awakening);
And he alone is great who turns the voice of the wind (the Voice of the Silence) into a (mantric) song made sweeter by his own loving (in sexual alchemy: Allah-kimia, and meditation).
Work is love made visible (the spiritual work is manifesting God within מלכות Malkuth).
And if you cannot work with love (גדולה Gedulah) but only with distaste (morbidity and resentment), it is better that you should leave your work and sit at the gate of the temple (of initiates) and take alms (advice) of those (initiates) who work with joy (Froh, the Nordic Christ).
For if you bake bread (in alchemy) with indifference (without careful attention and psychological works), you bake a bitter bread that feeds but half man's hunger (because the quality of our transmutations resides in our psychological work and can only feed the soul when there is comprehension and the Buddhist Annihilation).
And if you grudge the crushing of the grapes (if you do not take joy in your transmutations), your grudge distils a poison in the wine (if you do not annihilate the "I," your mind will poison the wine of God within your sexual organs).
And if you sing though as angels (when you are not), and love not the singing (if you do not fully identify yourself with גדולה Gedulah in the sexual act through mantra), you muffle man's ears to the voices of the day (the solar forces of man) and the voices of the night (the lunar forces represented in woman, which are joined in the sacred sexual crucible).
Then said Almitra, "Speak to us of (Conscious) Love."
And he (Almustafa, the Chosen and Beloved of الله Allah) raised his head and looked upon the people, and there fell a stillness upon them. And with a great voice he said:
When love (גדולה Gedulah, the Spirit, the Innermost) beckons to you follow him,
Though his ways are hard and steep (through the path of the spinal column, the reed or staff of initiation).
And when his (solar) wings (that open upon the Caduceus of Mercury) enfold you yield to him,
Though the sword (of Kundalini) hidden among his pinions may wound you (your ego). And when he speaks to you believe in him,
Though his voice (the Voice of the Silence) may shatter your (egotistical) dreams as the north wind lays waste the garden.
For even as love (גדולה Gedulah, the Spirit, the Innermost) crowns you (with a crown of life, כתר Kether, the Father; Revelation 2:10) so shall he crucify you (through initiation). Even as he is for your growth so is he for your pruning (of your inner tyrant, your egos; Isaiah 25:5).
Even as he ascends to your height (of the Tree of Life)and caresses your tenderest branches that quiver in the sun (the Solar Logos, the Trinity: כתר Kether, חכמה Chokmah, בינה Binah),
So shall he descend to your roots (at the tree of زقوم Zaqqum, the tree of death in Islam, the Klipoth of Kabbalah, the inferior worlds) and shake them in their clinging to the earth (מלכות Malkuth).
Like sheaves of corn (plants which assimilate the Solar Christic Force) he gathers you unto himself (He strives to unite all the diverse parts of the Being).
He threshes you (provides you ordeals) to make you naked (innocent, like Adam and Eve before the fall).
He sifts you to free you from your husks (egos, Klipoth, shells).
He grinds you to whiteness (through the wheel of Karma).
He kneads you until you are pliant (in contemplation and meditation);
And then he assigns you to his sacred fire (the Kundalini awakened through the perfect matrimony), that you may become sacred bread for God's sacred feast (the sacred initiations within the temples of the Superior Worlds).
All these things shall love (גדולה Gedulah, the Spirit, the Innermost) do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart (the Universal, Abstract Absolute Space, the Spirit of Life Free in its Movement).
But if in your fear you would seek only love's peace and love's pleasure,
Then it is better for you that you cover your nakedness (your shame born from fornication, as Adam and Eve were after the fall) and pass out of love's threshing-floor (the ordeals of a matrimony and of initiation),
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love (גדולה Gedulah, the Spirit, the Innermost) gives naught but itself and takes naught but from itself.
Love (גדולה, the Innermost) possesses not nor would it be possessed; For love is sufficient unto love (for "my God is God," אליאל). When you love you should not say, "God is in my heart," but rather, I am in the heart of God (the Absolute Abstract Space, الله Allah)."
And think not you can direct the course of love (the straight path of the Bodhisattvas), for love, if it finds you worthy, directs your course.
Love (גדולה Gedulah, the Spirit, the Innermost) has no other desire but to fulfil itself.
But if you love (consciously) and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night (the Divine Mother Space).
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully (to die to the animal ego with happiness and contentment).
To wake at dawn (for runes, meditation, and esoteric exercises) with a winged heart (or the longing to know divinity) and give thanks for another day of loving (through a perfect matrimony);
To rest at the noon hour and meditate love's ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved (الله Allah, the divine) in your heart and a song of praise upon your lips.
The Gnostic Academy of Chicago
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