Excerpted from Journey to the Lord of Power: A Sufi Manual on Retreat by Ibn 'Arabi. Published by Inner Traditions International (1989), Commentary by 'Abdul-Karim Jili, translated by Rabia Terri Harris.
The Realms, although they are many [Editor's Note: as depicted and synthesized within Kalachakra and Kabbalah], are all derived from six. The first Realm is [the pre-existence in which we were asked the question] "Am I not your Lord?" Our physical existence has removed us from this Realm. The second Realm is the world we are now in. The third Realm is the Interval through which we travel after the lesser and greater deaths. The fourth Realm is the Resurrection on the awakening earth and the return to the original condition. The fifth Realm is the Garden and the Fire. The sixth Realm is the Sand Dune outside the Garden. And in each of these Realms are places which are Realms within Realms, and the realization of them in their multiplicity is not within human power.
Commentary: "The Interval" (al-barzakh, the third Realm) is the barrier between this world and the next. The shayk [Ibn 'Arabi] (may God be pleased with him) said:
Know that "interval" is an expression for something which separates two other things, like the diving line between sun and shade, and as He said—may He be exalted—concerning the mixture of the two seas, "Between them is a barrier (barzakh) which they cannot cross" [Koran 55:20]. The meaning of "they cannot cross" is that they cannot mix with one another because of this partition which divides them. The sense of sight does not discern it. When suddenly it is perceived, the barrier does not exist. And when the barrier is between the known and the unknown, the nonexistent and the existent, the negated and the affirmed, and the rational and the irrational, it is called Interval—and [this Interval] is the imagination.
For if you perceive it—and you are rational—you know that your vision has encountered an existent thing, while you know unequivocally that it is not a "thing" completely and fundamentally. And what is this whose "thingness" is affirmed and denied simultaneously? The imagination is not existent or nonexistent, not known or unknown, not negated and not affirmed. And the human being travels to this reality in his sleep and after his death, and he sees descriptive qualities as existing embodied forms, and there is no doubt of that. And the intuitive person sees in his waking state what the sleeper sees in the state of sleep and the deceased after death.
Excerpted from Divine Governance of the Human Kingdom by Ibn 'Arabi. Published by Fons Vitae (1997), interpreted by Shayk Tosun Bayrak al-Jerrahi al-Halveti.
When the Lord created His deputy, He also built a city for him where he could reside with his retinue and governing officials. He named the city Human Being. When the Lord finished the building of the city, He assigned a special place at its center for His deputy. All the speculations about it―whether the deputy really resides there or just uses it as headquarters, whether it is a throne room or a courtroom or a ministry, or merely a place where his voice is heard―are beside the point. The Lord called that place the heart.
The Lord built this city on a foundation of four walls made of earth, water, air, and fire. Some say that the place of the Lord's deputy is not the heart but the mind. I insist that it is the heart, although no one has evidence or proof. But for establishing stability and for heedfulness and remembrance, the heart is surely the center. Our Master related that his Lord said: "I do not fit into the heavens and the worlds which I created, but I fit into the heart of My faithful servant." Our Master, may God's peace and blessings be upon him, also said, "The Lord looks neither at you nor at your deeds, but at your heart." The Lord always remembers and is heedful, and looks upon His deputy at all times.
The Lord made the soul responsible for the body.
"It is not their eyes which are blind, but their hearts which are in their breasts." (Hajj, 46)
Men wander upon the face of this world, and within the space of their lives they see what is being born and dying, what is being built and destroyed. They have eyes to see and ears to hear, and should take lessons. If they are not heedful it is because their hearts are blind. It is not the vegetal heart that is responsible here, nor what is vulgarly called mankind―a four-legged animal standing on its hind legs. God has not given His secret to the animal, but to His deputy the soul. Yet the vegetal heart is the palace of that deputy, the king.
Our Master, may God's peace and blessings be upon him, said: "There is a small piece of meat in the body of man: If it is clean and righteous, the whole being is clean. If that piece of meat is rotten, the whole being is rotten. That piece of meat is the heart." It is the palace of the deputy of God where the secrets are kept, and it must be proper and in order. It is a safe where the secret documents and rules and orders of the deputy are kept.
If the leader is right, the followers are right. If the leader has gone astray, his companions and followers will go astray.
When the Lord made the human soul master of the human city, He taught him the character, the behavior, the thoughts of the inhabitants of that city. Since he understood his people, his people recognized him and became his dependents and helpers. If God's deputy, whom He sent to govern, is disloyal and corrupt and betrays His trust, his people will be corrupt and disloyal to him as well. On the other hand, if he fears and respects the One who entrusted him with power, his companions will trust and respect him also.
So look at yourselves. If you are God-fearing, just, and righteous, so is your soul. You are the way you are because of it. First the ruler and the guide must be right; then the signs of righteousness appear in his dependents.
One sees so many things in oneself, without knowing why they are, whether they were there in the beginning or happened afterwards or will be the same tomorrow―for one does not know the procedures of the secret divine government within, or how to protect that little piece of meat, the heart, whose disorder can destroy us all. The Lord created a tower on the higher levels of the city of man. He built it with refined materials and set it to overlook the whole city, and called it Mind. He opened four large windows on the top of it, for the enjoyment of the four corners of the city, and called them Eyes, Ears, Mouth, and Nose.
In the center of the tower He built a vault to protect the treasure of inspiration, and in it He stacked the treasure, all arranged in perfect order. The directors of the senses could consult this Hall of Information, and add new data to it in turn. The dreams dreamt come from this vault. Here too is the wealth gathered by the collector of taxes within the city of man, the monies stacked separately as lawful and unlawful. The Lord built another vault within the tower of the mind which He called the Vault of Intellect. The goods in that vault are brought from the Vault of Inspiration. Here they are weighed and compared; what is right is kept in the second vault, and what is wrong is returned to the first.
In a corner of the mind He built yet another vault, where memories are kept. The keeper of memories is a high official called Intelligence.
There is another precinct in the city of man where the daughter of the deputy of God, Personality, lives. This place is known as Selfhood. Here there are contradictions, here both God's ordinances and what He ahs forbidden are kept. On special honored nights the commands of the All-Powerful are distributed here. The place is protected by God Himself, for it is under the Footstool where His holy Feet are set―just as the soul, the deputy of God, is under and protected by His Throne. Abu Hamid Muhammad al-Ghazali says: "The human being is that child whose father is the soul and whose mother is the self." He holds that the Lord of the soul keeps it on a high level under His Throne and our mother, the self, on a lower level under his Feet. As He is the Lord of the parents, so is He the Lord of our material existence, their child. The Sufis know that all states and actions of the self, whether right or wrong, are predestined by the Lord. The only part of man which is not bound by predestination is the soul, which they follow into the future. With precaution and insistence, they hope to rouse the deputy of God.
Even if the soul realizes the danger of the temptations of the commanding self, the human being is left in a difficult position. He is undecided between two powerful entities: the soul calls him unto hi, then the evil commanding self calls him unto him. But all this test is by the permission of God, for He says:
"All things are from God." (Nisa', 78)
He also says:
"Of the bounties of thy Lord, We bestow freely on these as well as on those." (Bani Isra'il, 20)
And He says to the soul:
"And the portion and order given to it and for its enlightenment as to its wrong and its right." (Shams, 7-8)
Selfhood is a place of order and enlightenment, but it is also inclined toward the Evil Commanding Self. If it is tempted, then it loses its purity. All things are from God―it is He who made the Commanding Self desirous of evil, and it is He who made human selfhood bent from time to time to evil as well as to good. When the self is rational and heedful, it is pure and in order. Then it is called the Self-Assured Self. That is its lawful state. Although God had created His deputy with the most perfect attributes, He saw that, on his own, he was nonetheless weak, powerless, and in need. God wanted His deputy to realize that he would only find strength in the help and support of his Lord. He created a strong opposition for him to provoke this realization. That is the secret of the two opposing possibilities for human selfhood.
The soul and the self are man and wife. When the man calls upon his wife and she does not respond, people say, "What is the matter that your wife does not come to you?"
The man asks his trusted companion, Intelligence, the reason for this unresponsiveness. Intellect tells the master, the soul, "O my gracious master, you are calling upon a being who has a station as high as your own. She is a master in her own right, with power, and under the orders of the All-Powerful. She is called Desire for the Worldly, the Commanding Self. It is not so easy to command her!" Then the soul sends his wife a letter by his adviser's hand, explaining his feelings about her. But the self takes the messenger of the soul prisoner. Intelligence submits to the self, under duress.
When Intelligence, now under the influence of the self, is permitted to return to his master the soul, he reports that not only has he lost his wife, but most of his administration and armies have gone over to her as well. Only a very few have remained loyal to him. The mind tells the soul that his enemy has already infiltrated the courtyard of his palace, and is ready to destroy his reign and capture his kingdom and sit upon his throne. He claims that it is his sacred duty to warn him before they are both destroyed. Now, with the warning of the mind, the soul realizes that he is reduced to total helplessness. He is powerless, unable to act. All he can do is throw himself upon the mercy of the Lord of all and everything. Turning to Him, he begs for help. He knows now that he cannot save himself. Only at his defeat does he know the value of his Lord, the All-Powerful. That indeed was the purpose of all that had happened. If a man lived all his life in complete comfort and safety and had all that he wished for, nothing he had would retain any value for him. It is only pain and trouble that make one realize the value of peace and safety.
When God's deputy, the soul, turns to his Lord for help, the Lord becomes a mediator between the soul and the self. And so the self abstains from taking total control of the realm of the human being.
The Lord addresses her "O Self-Assured Self, return to Me, pleased with Me; I am pleased with you. Enter My Paradise among My servants whom I love." Responding to this call both the self and the soul bow their heads in submission, satisfied by the divine approval. Now that all differences have disappeared, they come together again at last. The Self-Assured Self, whom the Lord addressed, is this joined existence of the soul and the self, harmonious and at peace, pleased by their Lord and their Lord pleased by them.
The Lord named it the Self-Assured Self because at this point the self has realized its true potential. When she was tempted by evil, it was against her nature, for the Lord Himself said, "all things are from God," and He also said "all His blessings are bestowed freely upon all, on these as well as on those." When He invites the soul and the self to Himself "well pleased themselves and well pleasing unto Him," it is implied that the two are pleased with each other and in harmony. When He invites them to His Paradise, He is inviting them to come to the safety of a secure place away from places unpleasing to the Lord. When they are asked to come into this Paradise together with His servants whom He loves, He includes them among those who have submitted to Him and have connected their heats to Him in obedience.
The lust of pleasures of this world is the paradise of the unfaithful. It is the true Fire whose exterior resembles the Garden―but beneath the surface is torture. Our Master (peace and blessings of God be upon him) warned his Companions, saying, "Paradise is beyond gates that appear displeasing and undesirable while the gates of Hell are, attractive and delicious. They will only reveal what is behind them at the end of the world, when Antichrist comes." He also described Hell thus: "There are two valleys there. In one there is a river of fire and in the other a river of water. Whoever in repentance, accepting his punishment, seeks the valley of fire, will find himself in the cool valley of water. Whoever, unrepentant, seeks the valley of water to save himself from punishment, will fall upon the fire."
The self responds to the one who uses his intelligence. To a certain extent they agree. A grave question: Why is the soul that God has created as His deputy subverted by the Evil-Commanding Self? There are two answers. One has already been explained. God wished to test the soul to make clear to it its total need of its Creator, provoking failure by making it respond to the temptations of the Evil-Commanding Self while deaf to the voice of Intellect. The second opinion is that the soul calls and invites the self to it. When the self responds, it responds in a language the soul does not understand. It is the excitement and ambition of learning something unknown that gets the soul in trouble, just as it was Eve's curiosity about the forbidden fruit that made her believe the devil. Thus, mischief, sedition and war continue within the realm of the human being, caused by the misunderstanding and disagreement between the soul and the Evil-Commanding Self. At times one conquers the other; at times the situation is reversed, Sometimes one reigns in deserts and the other in fertile gardens. This battle will continue until the Day of Judgment.
The faithful who believe in God but who at times fail and are disobedient lose the deserts of their realm in the battle with the Evil-Commanding Self. While it reigns in those deserts, the king of the mind captures its capital. Hypocrites lose their capital city to the Evil-Commanding Self and hold on to the deserts of their being. Nonbelievers are slaves of the Evil-Commanding Self, having lost all the kingdom of the human being.
On the Day of Judgment two groups will form. One will be bound for Paradise, the other bound for hellfire, where they will stay forever. When all are gathered together so that everyone can see, Death will be slain. Then all will live in their assigned places for eternity. Believers who have failed to obey God at all times, after being punished by the fear of Fire will be sent to join those who are bound for Paradise. Hypocrites will be sent to join the unfaithful bound to suffer in Hell.
Division is incidental. Unity is principal. If a hand does something against the principle of the whole being, the whole being responds to prevent it from its error. The sick branch either dries and falls, saving the tree, or the sap of the tree cures it. Such is the state of the faithful who are at times guilty of errors. However, if the whole body is sick, a healthy hand cannot cure it. If the whole tree is dead, the few last green leaves will not save it. Such is the case of the hypocrites.
In the kingdom of man, under the rule of the soul, the deputy of God, there are four kinds of citizens. There are pure faithful ones who obey the prescriptions of their Lord and have been able to protect themselves from all evil. Then there are those who are basically faithful, but at times are apt to revolt. There are hypocrites who try to appear faithful while they are not, and there are the unfaithful who take themselves to be God. That is how it is in the kingdom of man, amid the continuous mischief, sedition, and war between the soul, the mind, and the Evil-Commanding Self. This we shall try to relate, investigate and consider.
God the Truth tells the truth, and guides one to the straight path.
Excerpted from Volume I of The Meccan Revelations (al-Futûhât al-Makkiya) by Ibn 'Arabi. Published by Pir Press (2002, 2005), translated from the Arabic by Michel Chodkiewicz, William C. Chittick and James W. Morris.
The final outcome of the affair (al-amr) is the return from the many to the One, for both the man of faith and the polytheist (mushrik). This is because the man of faith who is granted the unveiling of "things as they really are" is granted [the immediate vision of] this, as He said: "Now We have removed from you your veil, so your vision today is keen" (Qur'an 50:22). And this is before he leaves this world. For everyone who is taken [by physical death] is in [a state of spiritual] "unveiling" at the moment he is taken, so that at that point he inclines toward God (al-Haqq) and toward faith in Him and [the true awareness of] divine Unity. Hence the person who attains this certainty before being brought into the presence [of God at the time of physical "death"] is absolutely sure of his felicity and his conjunction with [that condition of blessedness]. For certainty which comes from sound [rational] inquiry and unambiguous [experiential] unveiling prevents him from straying from the Truly Real, since he has "a clear proof" (Qur'an 6:57, etc.) in the matter and "discerning inner vision" (Qur'an 12:108).
But the person who attains this certainty [only] when he is brought into the presence [of death] is subject to the [ineluctable] divine Will. And although the final outcome is [also] felicity, however that is only after the imposition of torments and afflictions with respect to the person who is punished for his sins. For one is only "brought into the presence [of death]" after having witnessed that (al-amr) to which the creatures (al-khalq) are transferred [after death]. So long as he has not witnessed that, death has not come near him (Qur'an 4:18; etc.), nor is that [what we mean here by] "being brought into [its] presence."
...Now God has brought two Resurrections into existence, the lesser Resurrection and the greater Resurrection. The lesser Resurrection is the transferring of the servant from the life of this world to the life of the intermediate world (barzakh) in the imaginal body, as in [the Prophet's] saying: "When someone dies, his Resurrection has already begun." Thus whoever is among the People of Vision actually sees his Lord. For [as] God's Messenger says, in warning his community about the Antichrist: "No one sees God until he dies." The greater Resurrection is the Resurrection of the Raising (ba'th) [of all men from their graves] and the supreme Gathering (al-hashr al-a'zam) in which all men are joined....
Know that these bodies are the coffins of the spirits and what beclouds them; they are what veil them so that they do not witness [the spiritual world] and are not witnessed. So the spirits do not see, nor are they seen, except through being parted from these [bodily] tombs (cf. Qur'an 102:2)―by becoming oblivious (fanâ) to them [in their absorption in spiritual things], not through [physical] separation. Therefore since they have inner vision, when they become oblivious to witnessing the bodies then they witness the One Who gives them Being in the very act of witnessing themselves.
So "he who knows his self knows his Lord." Likewise he who witnesses his self witnesses his Lord, and thereby moves from the "certainty of knowledge" to the "certainty of seeing." Then when he is returned to his [bodily] tomb he is returned to [the highest stage of] "true certainty" (yaqîn haqq), not to the "certainty of knowledge." This is how man learns the [inner] differentiation of the Truly Real (al-Haqq), through His informing [us] of the true saying concerning the true reality of certainty (Qur'an 56:95), the seeing of certainty and the knowing of certainty (cf. Qur'an 103:3-7). So for [the person who reaches this stage] every property [of reality] becomes firmly established in its proper rank, and things are not confused for him (cf. Qur'an 2:42; 3:71). And he knows that the [prophetic] announcements did not mislead him (cf. Qur'an 6:5, etc.).
Therefore whoever truly knows God in this way has truly known and understood the wisdom [underlying] the formation (takwîn) of the pearl in its shell from fresh sweet [water] in salty bitter [water] (Qur'an 25:53): the shell is its body and its saltiness is its [physical] nature. So the influence of nature predominates in its shell, but the salt is [also] its whiteness―and that is like the Light which is revealed through it. So realize [what is meant by] this sign!
(Excerpted from Volume I of The Meccan Revelations (al-Futûhât al-Makkiya) by Ibn 'Arabi. Published by Pir Press (2002, 2005), translated from the Arabic by Michel Chodkiewicz, William C. Chittick and James W. Morris)
The voluntary return to God is something for which the servant is most thankful. God said: "The whole affair is returned to Him" (Qur'an 11:123). So since you know that, return to Him willingly and you will not be returned to Him by compulsion. For there is no escaping your return to Him, and you will surely have to meet Him, either willingly or against your will. For He meets you in [the form of] your attributes, nothing else but that―so examine yourself, my friend! [The Prophet] said: "Whoever loves to meet God, God loves to meet him; and whoever is averse to meeting God, God is averse to meeting him...."
Now since we knew that our meeting with God can only be through death, and because we knew the inner meaning of death, we sought to bring it about sooner, in the life of this world. Hence we died, in the very Source of our life, to all our concerns and activities and desires, so that when death overcame us in the midst of that Life which never passes from us―inasmuch as we are that [Life] with which our selves and our limbs and every part of us glorifies and praises [God] ―we met God and He met us. And ours was the case [mentioned in the hadith above] of "those who meet Him while loving to meet Him" [so that He loves to meet us].
Thus when there comes what is commonly known as death, and the veil of this body is removed from us (Qur'an 50:22), our state will not change and our certainty will not be any greater than what we already experience now. For we tasted no death but the first death, which we died during our life in this world, because our Lord protected us from the torment of hell as a bounty from your Lord; that is the Supreme Achievement (Qur'an 44:56-57). [As the Imam] 'Alî said: "Even if the veil were removed, I would not be any more certain."
So the person who returns to God in this way is among the blessed, and he does not even feel the inevitable, compulsory return [of physical] death, because it only comes to him when he is already there with God. The most that what is [ordinarily] known as death can mean for him is that his soul, which is with God, is kept from governing this body that it used to govern, so that the soul remains with God, in its same condition, while that body reverts to its origin, the dust from which it was formed (Qur'an 3:59, etc.). For it was a house whose occupant has traveled away, then the King established that person with Him in a firm position (Qur'an 54:55) until the Day they are raised (Qur'an 23:100, etc.). And his condition when he is raised up will be just like that: it will not change insofar as his being with God is concerned, nor with regard to what God gives him at every instant.
It is also like this in the general Gathering (al-hashr al-'âmm [on the Day of Resurrection]) and in the Gardens [of Paradise] which are this person's residence and dwelling place, and in the realm [of being (nash'a)] which he inhabits. For there he sees a realm created without any [fixed] pattern, a realm that provides him in its outward manifestation what the realm of this world provides in its inner [psychic and spiritual] dimension (bâtin) and its imagination (khayâl). So this is the way he freely controls the outward dimension (zâhir) of the realm of the other world. He enjoys all that he possesses in a single instant. Nothing that belongs to him, whether his wives or other things, is ever separated from him, nor is he ever separated from them: he is among them [simply] through his being desired, and they are in him through their being desired.
For the other world is an abode of swift reaction, without any delay, [where external appearances constantly change] just as is the case with passing thoughts (khawâtir) in the inner dimension of the realm of this world. Except that for man the planes are reversed in the other world, so that his inward dimension permanently maintains a single form―just as his outward dimension does here―while the forms of his outward dimension undergo rapid transformations like those of his inner dimension here. [God] said: "...by what a reversal they will be transformed!" (Qur'an 26:227), yet when we have undergone our transformation, nothing will have been added to the way we were. So understand...
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).
And a woman spoke, saying, "Tell us of Pain."
And he said:
Your pain is the breaking of the shell (ego) that encloses your understanding (consciousness).
Even as the (philosophical) stone of the fruit must break, that its heart may stand in the sun (where the light of Christ illuminates the soul after the ego is broken in profound meditation), so must you know pain.
And could you keep your heart in wonder at the daily miracles of your life, your pain would not seem less wondrous than your joy;
And you would accept the seasons of your heart, even as you have always accepted the seasons that pass over your fields.
And you would watch with serenity (your mind and internal states in meditation) through the winters of your grief (the dark nights of the soul).
Much of your pain is self-chosen (through fascination, identification, and the sleep of the consciousness).
It is the bitter potion by which the physician (your Innermost Spirit, intimate Ruh or Ruach Elohim) within you heals your sick self (your soul that commands to evil or egotism: Nafs al Ammarra).
Therefore trust the physician, and drink his remedy in silence and tranquillity (through the cup of perfect concentration in profound retrospective meditation):
For his hand, though heavy and hard, is guided by the tender hand of the Unseen (الله Allah, the Absolute),
And the cup he brings, though it burn your lips, has been fashioned of the clay which the Potter (the Holy Spirit) has moistened with His own sacred tears (the creative sexual waters of transmutation).
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.
"Our Gnostic Church is the Transcended Church. This church is found in the Superior Worlds. We also have many temples in the physical world. In addition, we have opened thousands of Gnostic Lumisials where holy rituals are celebrated and the secret doctrine of the Beloved Savior of the world is studied. We must not forget that our Gnostic Movement has both a school and a religion. It has already been decisively confirmed that Jesus the Christ was Gnostic. The Savior of the World was an active member of the cast of Essenes, mystics who never cut their hair or their beards. The Gnostic Church is the authentic primeval Christian Church whose first Pope was the Gnostic initiate called Peter." ―Samael Aun Weor, The Perfect Matrimony
The Gnostic Church was established by Jesus of Nazareth in accordance with the rites of Melchizedek. The Apostle Peter, Patar, or Cephas, whose name means "stone," became the foundation for the Gnostic Church in the physical world, and symbolically represents the foundation for any spiritual practitioner entering into the Christic mysteries. Peter, Patar, with its three radical letters: P-T-R, represents a profound and hidden teaching. "Pater" is the Father or divinity within man; "T" is the mystical crossing of the apostle's gold and silver keys, granting access to the divine kingdom and demonstrating the marriage of masculine (solar) and feminine (lunar) principles in the ancient metallurgic science of holy alchemy. The cross also symbolizes the purification and crucifixion of lower, animal passions in obedience to divine will. Lastly, "R" signifies the Egyptian Ra, the solar deity, creator Logos or Word of the Gnostics, personified and incarnated within the Master Jesus, the Son or Sun of God, "the light of the world" (John 8:12).
While the Gnostic Church has existed in the physical world, the physical church is merely a material expression of the universal Christian Gnostic Church upheld by the great masters, priests, bishops, and patriarchs within the superior dimensions of nature. These supra-sensible regions are accessible through awakened consciousness within the dream state, which can only become realized within us through practical works and the application of a highly technical, mystical, and scientific methodology.
The Roman sect is a derivation of or deviation from the Gnostic Church, resulting from the dogmatism, fanaticism, and ignorance of mistaken individuals whose adherence to belief without evidence has obscured the experiential dimension of the nature of religion (Latin: religare, reunion with divinity). The Gnostic Church, on the other hand, has been secretly maintained by purified souls who, through rigorous esoteric discipline, have obtained personal knowledge of the divine mysteries as well as the specific means of acquiring that direct knowledge for oneself.
The Greek word γνῶσις gnosis signifies conscious experience devoid of theory, concept, belief, or ideation, a state of awakened, objective perception of the realities of life and death on the physical and spiritual planes. The Greek word myein, the root of the word mystery, means "to close the eyes" of external, sensory perception in order to develop inner, spiritual sight through the science of meditation. A person of any race, culture, or creed may realize their divine nature by closing their eyes to belief, theory, materialism and illusions, and through meditation, awaken their complete human potential, thereby becoming a mystikos or "initiate": one initiated into a new way of life and being.
Just as Jesus of Nazareth fasted for forty days and forty nights within the wilderness by engaging himself in contemplation, so we too, through learning to fast to our egotistical desires and inferior psychological qualities, may arrive at the threshold and amphitheater of cosmic wisdom. Likewise by following the example of Christ through his life, ministry, passion, death and resurrection, we too, by divine will and grace, may conquer temptation within ourselves and thereby overcome the inherent causes of suffering. This is "the straight and narrow gate that leadeth unto life" (Matthew 7:14) and the complete development of the human being.
The mysteries of the Gnostic Church teach the difficult path of selfless service leading to complete liberation, a road traversed by very few. However, this road was taken by the greatest and most venerated human beings our humanity has ever known: Jesus, Buddha, Krishna, Moses, the Prophets, and the great masters whose example and teachings have crystallized into the major religions of the world today. Thus have all the great messengers, saints, and disciples of this universal mystery school defined themselves by their higher moral, ethical, and spiritual caliber in contrast to the common, unconscious, and suffering masses, whom they seek to serve out of mercy, compassion, and love.
"But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:
"Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory." —Corinthians 2:7-8
The founding of Christianity was marked by the divergence of two different types of individuals: one initiated into the wisdom of God from direct experience, and the other merely accepting the testimonies of others based on dogma and hear-say, religious fanatics who would eventually use belief and superstition to manipulate others in order to gain power. The esoteric or secret teachings of Christianity were forced underground as those within the public or exoteric doctrine gained prominence and influence for political and personal means. Dion Fortune, famous author of The Mystical Qabalah, wrote the following regarding the split between the Gnostic and the orthodox traditions:
"There naturally sprang up a keen rivalry between the two types of Christians; those who had accepted the teaching of Our Lord without any previous Mystery-training depended entirely upon spiritual intuition and good works; those who were already accustomed to the methods of the Mysteries sought to express the Christian truths in the language of the esoteric philosophy of their day. The first chapter of the Gospel according to John is an excellent example of the process whereby men already highly trained in mystical knowledge correlated the new teaching with that which was already familiar to them. In this Gospel we see the influence of the Greek Schools of initiation, but in the Apocalypse we see the influence of Qabalistic thought.
"The Gnostic Schools were the Christian Mysteries, made by initiates of other Mystery Schools who had become converted to Christianity and sought to establish within the Christian dispensation the methods to which they were accustomed.
"In the struggle between the two types of Christians, the initiates and the non-initiates, the latter eventually gained the day, and forthwith the order for persecution and abolition went forth against the Mysteries of Jesus. The orthodox element then gradually developed, as was inevitable, something of a Mystery System of their own in the sacraments, which are ritual magic pure and simple, as is agreed even by such an authority as Evelyn Underhill.
"But with the development of the sacramental system did not, unfortunately, go the metaphysical interpretation thereof. Superstition has been defined as the use of a form whose significance has been forgotten. The sacraments, instead of being the symbol-systems of the Mysteries of Jesus, approach perilously near to vain observance in the hands of those who regard them with superstitious awe rather than an understanding of their psychological and esoteric significance.
"Consequently there is an unbridged gulf in our modern Christianity between the mysticism of its deep spiritual truths and the symbolic and magical ceremonial of its ritual. This gulf it is the task of the modern Mystery Schools to bridge. These, however, have in many cases re-illumined their fires at an Eastern altar, so that the bridge they build does not lead to the Christian contacts of the West. Those of their followers who seek initiation, instead of having revealed to them the deeper issues of their own faith, have to change their religion and follow other Masters.
"How are we of the West, therefore, to bridge this gulf? We must do what the original gnostics did: seek to express in the metaphysical language of the Mysteries the teachings of Our Lord, and thereby establish an esoteric Christian School—the Initiation of the West. The Gnostics drew their inspiration from two main sources: the Mysteries of Greece and the Mysticism of Israel, the Qabalah, with which Our Lord was obviously very familiar. These are the sources wherein we shall find the mental and magical interpretation of our religion which shall supply the missing keys.
"The elements which were discarded from Christianity must be replaced if it is to become a true Wisdom Religion, and unless it can answer to the needs of the intellect as well as of the heart, those who need the food of the intellect rather than the heart will seek it elsewhere, and we cannot blame them." —Dion Fortune, The Training and Work of an Initiate
The Gnostic Academy of Chicago maintains the esoteric Christian tradition of the Gnostic Church as established by Jesus of Nazareth (Master Aberamentho) through his patriarchs, bishops, deacons, and priests. This tradition has been maintained by the gnostic institutions founded by Samael Aun Weor, as well as the awakened masters within the superior dimensions of nature. As Samael Aun Weor stated:
"The Church of our Lord Jesus Christ is not of this world; he himself said it, “My kingdom is not of this world.” In the mountain of the living God, there is a church, invisible to the eyes of the flesh, but visible to the eyes of the soul and the spirit. That is the primeval Gnostic Church, to which Christ and the prophets belong.
"That church has its bishops, archbishops, deacons, subdeacons, and priests who officiate at the altar of the living God. The patriarch of that invisible church is Jesus Christ.
"All Christians can go in soul and spirit (through astral projection) to that church.
"In chapters four and five of this book we teach the secret to consciously exit the body and thus visit any distant land on the Earth.
"All humans can also visit the Gnostic Church during sleep (in the astral plane, the fifth dimension). There in that holy church, we see the Virgin of Carmel together with her holy angels.
"All the great saints of the church of God visit the Gnostic Church. Fridays and Sundays in the aurora there are masses and communions. By following the teachings given in chapters four and five of this book, all Christians can attend these masses and receive the communion of bread and wine.
"In that church, all the devotees will be taught to prophesize.
"In the Gnostic Church, we see Christ seated on his throne, and all the Gnostics can converse with him personally.
"All the sufferings of Mary occurred when she married Joseph, the priest.
"Mary was initiated in the mysteries of Egypt.
"In the Gnostic Church, Christians learn how to prophesize.
"What is important is to follow the path of perfect sanctity and chastity.
"In our books entitled “The Perfect Matrimony” and “The Revolution of Beelzebub,” we thoroughly study the great mysteries of sex. In those books, we teach the greatest secrets of the universe.
"May peace be to all human beings." ―Samael Aun Weor, Christ and the Virgin: The Virgin of Carmel
If you are interested in becoming a member of our Gnostic Church, you can first participate in a series of preparatory courses and introductory classes on the foundations, practices, and principles of this tradition.
For more information about the Gnostic Church, particularly its foundation within the Hebraic Kabbalah, Egyptian ceremonial magic, and the Greek mysteries, see the following resources:
The Greek word γνῶσις gnosis refers to the direct experiential knowledge of fundamental truths. Gnosis is not limited to conceptual theory, dogma or belief. In its universality of application, Gnosticism consists of a vast body of esoteric writings across numerous cultures and has been expressed throughout all of the world's great religions and mystical traditions. Although each tradition has been taught differently according to the language, customs and needs of each culture, they in truth point to one science, whose sole objective is to free the consciousness from suffering.
As a tradition, Gnosticism seeks to impart unto aspirants key scientific methods for attaining genuine spiritual growth. All religions have taught such techniques, albeit in veiled and often cryptic forms throughout the religious scriptures. While the great teachers and spiritual guides of humanity offered many rituals, prayers and mystical practices to the public masses, much of their essential teachings have only been delivered from mouth to ear throughout an unbroken chain of secretive transmission between master and disciple. As a result, the very methods to procure profound spiritual change and enlightenment were only taught in a rudimentary form in public religion, whereas practitioners dedicated to the most rigorous esoteric disciplines secretly conserved and developed such techniques unbeknownst to a public blindly enamored by fanaticism, institutionalization, and dogmas.
Despite scholastic endeavors, such enigmatic methodologies have remained hidden within both eastern and western religious writings in allegorical form, unacknowledged and unexplained except through the daring of a few esoteric authors in the most recent centuries. The first revelations of this teaching are related with the emergence of the Western Esoteric Tradition, the writings of Manly P. Hall, the Anthroposophical works of Rudolf Steiner, and the esoteric teachings of G. I. Gurdjieff and P. D. Ouspensky. However, this knowledge was also expressed by numerous accomplished yogis and authors of the eastern traditions, including the eminent Helena Petrovna Blavatsky, Swami Sivananda, Yogananda, Vivekananda, and other great spiritual practitioners of Eastern mysticism.
Yet despite their tremendous contributions to humanity, these initiates have only served to precede a much greater and revolutionary spiritual knowledge encompassing both western and eastern esoteric philosophies, and which has only been unveiled within the past few decades. Such knowledge embodies the most ancient and radical techniques for attaining spiritual transformation, and is now being disseminated worldwide in part of a humanitarian effort to alleviate the suffering of humanity.
This rare and unprecedented symbiosis of both eastern and western doctrines is found precisely in the writings of Samael Aun Weor, who, as an expositor of practical spirituality, expressed a highly synthetic teaching about the basis of religion that has served as the culmination of the rich and highly diverse tradition of esoteric thought. At the Gnostic Academy of Chicago, we study his writings precisely for their clarity, profundity, and pragmatism, in contrast with the literature of many philosophical, mystical, and spiritual systems that deliver complicated theories while lacking the practical dimension for acquiring deep personal change.
In conjunction with the works of Samael Aun Weor, we also study and teach from some of the most well-known literary monuments within esotericism, including Helena Petrovna Blavatsky's Theosophical writings, the Anthroposophical works of Rudolf Steiner, the Fourth Way teachings of G. I. Gurdjieff and P. D. Ouspensky, the Kabbalistic and Initiatic literary canon of Dion Fortune and Manly P. Hall, the sacred Buddhist manuals of Padmasambhava, Tsong Khapa, Shantideva, and Nagarjuna, the occult Middle Eastern wisdom of the Holy Qur'an and mystical Sufi writings, the Eastern and Western Esoteric Traditions, etc.
We welcome you, from whatever denomination, faith or creed, to the study of this liberating mystical knowledge and the intimate realization of your divine potential.
If you would like to know more about this tradition, you may view the introductory video presentation below:
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May the light and peace of divinity reign within your heart!
The Gnostic Academy of Chicago
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