 Herein is contained The Introduction to Awareness: Natural Liberation through Naked Perception, which is an extract from the Peaceful and Wrathful Deities: A Profound and Sacred Teaching, entitled Natural Liberation through Recognition of Enlightened Intention. The Introduction to AwarenessThough this single nature of mind, which completely pervades both cyclic existence and nirvana, Has been naturally present from the beginning, you have not recognised it. Even though its radiance and awareness have never been interrupted, You have not yet encountered its true face. Even though it arises unimpededly in every facet of existence, You have not as yet recognised this single nature of mind. In order that this single nature might be recognised by you, The Conquerors of the three times have taught an inconceivably vast number of practices, Including the eighty-four thousand aspects of the sacred teachings. Yet, despite this diversity, not even one of these teachings has been given by the Conquerors, Outside the context of an understanding of this nature! And even though there are inestimable volumes of sacred writings, equally vast as the limits of space, Actually, these teachings can be succinctly expressed in a few words, which are the introduction to awareness. The Actual Introduction to AwarenessOh fortunate children, listen to these words! The term 'mind' is commonplace and widely used, Yet there are those who do not understand its meaning, Those who falsely understand it, those who partially understand it, And those who have not quite understood its genuine reality. Thus there has arisen an inconceivably vast number of assertions as to the nature of mind, Posited by the various philosophical systems. Further, since ordinary persons do not understand the meaning of the term 'mind,' And do not intuitively recognise its nature, They continue to roam through the six classes of sentient rebirth within the three world-systems, And consequently experience suffering. This is the fault of not understanding this intrinsic nature of mind. The Three ConsiderationsThe following is the introduction to the means of experiencing this single nature of mind Through the application of three considerations: First, recognise that past thoughts are traceless, clear, and empty, Second, recognise that future thoughts are unproduced and fresh, And third, recognise that the present moment abides naturally and unconstructed. When this ordinary, momentary consciousness is examined nakedly and directly by oneself, Upon examination, it is a radiant awareness, Which is free from the presence of an observer, Manifestly stark and clear, Completely empty and uncreated in all respects, Lucid, without duality of radiance and emptiness, Not permanent, for it is lacking inherent existence in all respects, Not a mere nothingness, for it is radiant and clear, Not a single entity, for it is clearly perceptible as a multiplicity, Yet not existing inherently as a multiplicity, for it is indivisible and of a single savour. This intrinsic awareness, which is not extraneously derived, Is itself the genuine introduction to the abiding nature of all things. Consequences of the Introduction to AwarenessWhen the introduction is powerfully applied in accordance with the above method for entering into this reality: One's own immediate consciousness is this very reality! Abiding in this reality, which is uncontrived and naturally radiant, How can one say that one does not understand the nature of mind? Abiding in this reality, wherein there is nothing on which to meditate, How can one say that, by having entered into meditation, one was not successful? Abiding in this reality, which is one's actual awareness itself, How can one say that one could not find one's own mind? Abiding in this reality, the uninterrupted union of radiance and awareness, How can one say that the true face of mind has not been seen? Abiding in this reality, which is itself the cogniser, How can one say that, though sought, this cogniser could not be found? Abiding in this reality, where there is nothing at all to be done, How can one say that, whatever one did, one did not succeed? Given that it is sufficient to leave this awareness as it is, uncontrived, How can one say that one could not continue to abide in that state? Given that it is sufficient to leave it as it is, without doing anything whatsoever, How can one say that one could not do just that? Given that, within this reality, radiance, awareness, and emptiness are inseparable and spontaneously present, How can one say that, by having practised, one attained nothing? Given that this reality is naturally originating and spontaneously present, without causes or conditions, How can one say that, by having made the effort to find it, one was incapable of success? Given that the arising and liberation of conceptual thoughts occur simultaneously, How can one say that, by having applied this antidote to conceptual thoughts, one was not effective? Abiding in this immediate consciousness itself, How can one say that one does not know this reality? Observations Related to Examining the Nature of MindBe certain that the nature of mind is empty and without foundation. One's own mind is insubstantial, like an empty sky. Look at your own mind to see whether it is like that or not. Divorced from views which constructedly determine the nature of emptiness, Be certain that pristine cognition, naturally originating, is primordially radiant -- Just like the nucleus of the sun, which is itself naturally originating. Look at your own mind to see whether it is like that or not! ---------- Be certain that this awareness, which is pristine cognition, is uninterrupted, Like the coursing central torrent of a river which flows unceasingly. Look at your own mind to see whether it is like that or not! ---------- Be certain that conceptual thoughts and fleeting memories are not strictly identifiable, But insubstantial in their motion, like the breezes of the atmosphere. Look at your own mind to see whether it is like that or not! ---------- Be certain that all that appears is naturally manifest in the mind, Like the images in a mirror which also appear naturally. Look at your own mind to see whether it is like that or not! ---------- Be certain that all characteristics are liberated right where they are, Like the clouds of the atmosphere, naturally originating and naturally dissolving. Look at your own mind to see whether it is like that or not! ---------- There are no phenomena extraneous to those that originate from the mind. So, how could there be anything on which to mediate apart from the mind? There are no phenomena extraneous to those that originate from the mind. So there are no modes of conduct to be undertaken extraneous to those that originate from the mind. There are no phenomena extraneous to those that originate from the mind. So, there are no commitments to be kept extraneous to those that originate from the mind. There are no phenomena extraneous to those that originate from the mind. So, there are no results to be attained extraneous to those that originate from the mind. There are no phenomena extraneous to those that originate from the mind, So one should observe one's own mind, looking into its nature again and again. If, upon looking outwards towards the external expanse of the sky, There are no projections emanated by the mind, And if, on looking inwards at one's own mind, There is no projectionist who projects thoughts by thinking them, Then, one's own mind, completely free from conceptual projections, will become luminously clear. ―Excerpts from The Tibetan Book of the Dead by Padmasambhava Want to learn more about this topic? Introduction to Awareness
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 Gnostic Commentary on a Buddhist Text:On a certain day when the Buddha dwelt at Jetavana, a celestial deva (angel, master) came to him in the shape of a Brahman (priest), whose countenance was bright and whose (inner) garments (solar bodies) were white as snow (due to his perfect chastity).
The deva asked the Buddha, "What is the sharpest sword? What is the deadliest poison? What is the fiercest fire? What is the darkest night?" The Buddha replied, "A word spoken in wrath is the sharpest sword (because it cuts both speaker and hearer); covetousness is the deadliest poison (because poison kills the entire body, not just the mouth that ingests it); hatred is the fiercest fire (the agony of hatred burns without rest); ignorance is the darkest night (lack of gnosis is the deepest suffering)." The deva asked, "What is the greatest gain? What is the greatest loss? What armor is invulnerable? What is the best weapon?" The Buddha replied, "The greatest gain is to give to others (this is the law of the Christ); the greatest loss is to receive (Kabbalah) without gratitude (those who receive wisdom and horde it, or who corrupt it, suffer the greatest loss, because the Christ will never incarnate in them). Patience is an invulnerable armor (patience is the secret key to initiation, and with it, one can never be harmed by any ordeal); wisdom (Chokmah, Christ) is the best weapon." The deva asked, "Who is the most dangerous thief? What is the most precious treasure?" The Buddha replied, "Unwholesome thought is the most dangerous thief (the mind is our worst enemy); virtue (vir- comes from virility: sexual potency) is the most precious treasure." The deva asked, "What is attractive? What is unpleasant? What is the most horrible pain? What is the greatest enjoyment?" The Buddha replied, "Wholesomeness (that which is in accordance with the Law; that is, it is whole in Christ) is attractive; unwholesomeness (that which is contrary to the Law) is unpleasant. A bad conscience is the most tormenting pain (that is, a consciousness trapped in evil deeds); awakening the height of bliss (ecstasy, samadhi, the clear perception of the awakened bodhicitta)." The deva asked, "What causes ruin in the world? What breaks off friendships? What is the most violent fever? Who is the best physician?" The Buddha replied, "Ignorance (lack of gnosis / da'ath) causes ruin in the world; envy and selfishness break off friendships; hatred is the most violent fever; the (inner) Buddha is the best physician." (These are the three poisons which are the axle of the wheel of suffering.) The deva then continued, "Now I have only one doubt to be cleared away: What is it fire cannot burn, nor moisture corrode, nor wind crush down, but is able to benefit the whole world?" The Buddha replied, "Blessing! Neither fire, nor moisture, nor wind can destroy the blessing of a good deed (right action); and blessings benefit the whole world." (Therefore, learn how to embody right action: the will of the Inner Buddha as performed by his human soul: Tiphereth.) Hearing these answers, the deva was filled with joy. Bowing down in respect, he dissapeared suddenly from the presence of the Buddha.  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 Divine Governance of the Human Kingdom by Ibn 'Arabi. Published by Fons Vitae (1997), interpreted by Shayk Tosun Bayrak al-Jerrahi al-Halveti. May God open the eyes of your heart, shedding His divine light. The angelic realm, which contains the potential of future creation, incorporeal existences, the meaning of all and everything to come, and divine power, is the element from which the visible world is created and, therefore the material world is under the influence and domination of the angelic realm. The movement, the sound, the voice, the ability to speak, to eat and to drink is not from the existences themselves in the visible, material world. They all pass through the invisible world of the angelic realm.
For example, an animal does not move on its own unless it is motivated for a certain purpose. This motivation comes from inside the animal, from its heart, what we call its instinct, which receives its orders from the invisible world. There the power to move the animal is kept, while the resistance to this motivation is from the elements of this visible world. We think that we see with our eyes. The information, the influences of perception, are due to our senses—while the real influence, the meaning of things, the power behind what sees and what is seen, can be reached neither by the senses, nor by deduction and analysis, comparison, contrasts, and associations made through intellectual theories. The invisible world can only be penetrated by the eye and the mind of the heart. Indeed, the reality of this visible world also can only be seen by the mind and eye of the heart. What we think we see is but veils which hide the reality of things; things whose truth, whose meaning may not be revealed until these veils are lifted. It is only when the dark veils of imagination and preconception are raised that the divine light will penetrate the heart, enabling the inner eye to see. Then either the sunlight or the light of a candle will become a metaphor for the divine light. The principal veils which render the inner eye blind are arrogance, egotism, desires of the flesh, lust; as well as the influence of others who are afflicted by these sicknesses. If man truly believed that he had an inner eye, a mirror where only the truth is reflected, and if he made efforts to rid himself of the veils which hide reality from it, then it would be possible for the divine light of the invisible realms to join with the light inside him, and he would see all that is hidden there. As we are now, we are like the blind who feel the warmth of the sunshine, but are unable to see the light. When your eyes are closed, does it matter whether there are objects in front of you, whether they are near or far, whether they are beautiful or not? That is what we are concerned with. That veil which hinders our vision is very heavy to lift. Only those chosen by God—the prophets, the saints, the ones who love Him and the ones whom He loves—can pierce through it. Then whether the object to be seen is in front of your eyes or not, whether it is near or very far, also does not matter! Our Master the Prophet, may God's peace and blessings be upon him, used to say to his Companions: "I can see you even when my back is turned." The mystics who devote their lives to come close to their Lord are encouraged by their Lord in their efforts by what we call miracles. They are shown people and places, right in front of them, that are somewhere else, miles away. Though they are in the West, they see Mecca, far off in the East. Many such visions are experienced by those who seek to know their Lord, especially if their affection for our Master, Muhammad, may God's peace and blessings be upon him, draws them to be like him—for then they inherit his qualities and are blessed with divine favor. All praise be to God that I myself have experienced this. These people of elevated state are called abdal. Sometimes their ability to see the secrets beyond the visible world is taken away from them. That is a sign that they have reached the highest state aspired to by every human being, the state of true servanthood to the Lord. Then they are the heirs of the prophets, and no longer simply people who know what is unknown to others in this world. Their knowledge belongs to the invisible angelic realms; they are between two worlds. For people in this state, there is no longer a separation or distance between the visible and the invisible, neither between their exterior and their interior being. The veils which hid things are all lifted. All that is left of them is a ringing in their ears. All their secrets are now raised to the surface and exposed. All the paths leading to the unknown are open to them.  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 him, 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. |
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