Ahlul Bayt Quotes

It is best to live in a state of perplexity and fluidity, like water, than to live in a hardened and doctrinal state of believing one knows everything.

When you allow your self to travel freely, the self will unerringly move and bring to you exactly those experiences, people and things that you need. A New World will be born from out of your Unicity.

Religion is an inherited form. Sufism on the other hand existed before religion. Do not make a religion out of your experience. Rather, focus on what gave birth to religion, and the rest will flow naturally.

You are an epiphany.

The true Sufi cannot utter any prayer beginning with the word 'I,' for example: 'I want to know Thee better.' For to do this presupposes that there are two beings: the Sufi and Allah. This is the greatest sin. Iblis cried, 'Ana khayrun minhu! (I am better than he is!') The personal pronoun 'I' is the classic Sufi symbol for pride in its extreme form.

You must give the aggressive and hostile aspects of yourself constructive ways of expression through assertiveness, determination, self-assuredness, boldness, mental toughness, decisiveness, learning how to articulate one's feelings, speaking directly, forcefulness, and sport.

To think about our bodies as horses to be ridden or even temples to be occupied, is to create a duality between our thinking and our body. It is like a tourist who arrives in a wild forest in his or her Recreation Vehicle. We have all see those campers with their televisions, and so on. Are they experiencing the nature around them? They have an insular experience, that is, camping without getting their hands dirty.

Allah is the Source of the Entire Universe and is also your Source.

The Way does not consist of gather more knowledge. Abu Madyan Shu'ayb Ibn al-Husayn al Ansari said: 'Worship saves you from the tyranny of formal knowledge.

It is not your job in life to instruct everyone as to what his or her proper opinion or conduct should be.

Instead of worrying about evil, worry about losing the power to do good!

Oh, our brothers and sisters of the Way, Sufism is the most delicate and dangerous of paths, for the dervish dares to storm the gates of heaven itself.

Sufis acknowledge that in each generation there is a being known as the Qutub, or Axial Centrality, the Spiritual 'Pole' of the Age.

It is said that 70,000 veils separate the human being from Perfect Freedom. These veils are not evil, below us or filthy. They are complexes that need to be dissolved, beliefs that need changing and doorways to existential core issues. God has said, 'There are seventy thousand veils between you and Me, but there are no veils between Me and you.' This is why we so greatly stress the importance of the Murid involving him or her self in some kind of psychological and body work.

Beware of becoming too sure of your beliefs, because you run the risk of dissociation, or losing touch with parts of yourself. That is why the irrational and spontaneous are so precious to the Sufi. The 'irrational' circumnavigates the rational mind and by that allows the unconscious to manifest. The spontaneous and flexible person, who is not afraid of non-rational impulses, unorthodox behaviors, poetry, and dreams, in other words, the totality of being, acquires a unitive nature.

Do not let perfection and order become your masters! These are the two most dangerous traps set for the spiritual Murid. True spirituality proceeds from an honoring and awareness of chaos and imperfection. Who would dare untangle a rainforest?

You live an insular existence, going from your soundproofed cars to your air-conditioned, insulated houses. People would not say God is dead if they only looked up at the spectacular panorama of the night sky, or had an unobstructed view of the sunset.

Beware of becoming too sure of your beliefs, because you run the risk of dissociation, or losing touch with parts of yourself. That is why the irrational and spontaneous are so precious to the student of spirituality. The 'irrational' circumnavigates the rational mind and by that allows the unconscious to manifest. The spontaneous and flexible person, who is not afraid of non-rational impulses, unorthodox behaviors, poetry, and dreams, in other words, the totality of being, acquires a unitive nature.

There are many probability axes in Allah's creation. Space, time and probability all have an axis on which it is possible to move. This is why they often refer to the greatest Sufi saints and Sheikhs as Qutubs, Poles, or Axial Centralities of the Universe.

Tajrid and Tafrid and forms of mental 'yoga,' used in Arab systems of illumination, to help the mystic to free him or herself from (abandon) cultural programming. In Muqarribun texts, Khadhulu is the power that makes the practices of Tafrid and Tajrid possible for the Sufi.

Our society needs a functional mythology of the Dark. We need a spirituality that reminds us that we have to share one half of our existence with the Dark. We can do this willing or unwillingly. The paradox must be lived in our lives in order for us to be truly enlightened.

The journey to marifat (becoming the mirror of Allah) may be long or it may occur at your next breath, but in the meanwhile, we must encounter duality. Duality is as 'Divine' as non-duality. The light and the dark must be regarded as sacred, so we do not fall into faulting Allah for the thorns on the rosebush.

Many great truths are told through stories and tales. 'Story' is a part of whom we are as human beings. For untold centuries, occult truths were passed on orally from teacher to student, as stories. Whether these stories were true or not, did not matter. It still does not matter, as long as the message is conveyed.

In the ancient Armenian texts, which include the book 'Merkhavat,' there are references to the 'Sarmoung Society.' This society is described as a well-known occult school that according to tradition, dates from 2,500 B.C.E. The school is said to have fared in Mesopotamia up until the sixth or seventh century, C.E. Attributed to the school were many great occult mysteries.

The Dragon is the gatekeeper to the Divine Court who lets pass only those who have stripped off all the garments of religiosity and custom, and who are ready and willing to give up their very lives. For beyond this desert, the Sufi loses him or herself and gains Allah. That is why they call it a dessert. That is why it is such a frightening place, for the ego cannot pass by the Gatekeeper!

As we know, bears hibernate in caves. They appear almost lifeless. This is an analog to the practices of ancient shamans, and to Sufis who practice the forty-day halvet (retreat), in which the Shaman would enter a cave, have an experience of dying, explore the spiritual realms, and then is reborn as the Initiate or Master (just as the bear is reborn each spring as it “wakes up” and leaves its cave).

Turn your attention to all that is dying and decaying. Look at dead leaves, a lifeless tree, a dead animal. Regard anything that is slowly returning to its constituent elements. Smell the pungent odor of decay. Inhale the effluvium of the dissolution process. The object of this exercise is to know the Earth, not just in its telluric aspect (flower bearing soil), but also in its chthonic aspect. Let death talk to you.

The name Cthulhu provides an important and fascinating parallel with pre-Islamic mystical Sufi practice. Cthulhu is very close to the Arabic world Khadhulu (also spelled al qhadhulu). Khadhulu is translated as 'Betrayer,' 'Forsaker,' or 'Abandoner.' Many Sufis and Muqarribun writings use this term 'Abandoner.' In Sufi and Muqarribun writings 'abandoner' refers to the power that fuels the practices of Tajrid 'outward detachment' and Tafrid 'interior solitude.

A Way is needed which contains a concept of Absolute Existence that includes both the Light and the Dark, and Life and Death. If, for instance, Christianity might see Lucifer as the complement and not the enemy, it might take a valuable step on the road to becoming more holistic and respectful of the human reality. If the Divine cannot partake of the Shadow, it cannot be the Divine, for the Divine cannot truly nourish humanity if it only feeds one pole of the human being.

We fear what is uncontrollable. This 'control' attitude results in an 'order fetish.' People become obsessed with mowing and grooming their lawns and obsessed with neatness. People living in contemporary society are split beings divided against themselves. Our Eurocentric society is wounded. Society does not want to feel pain. Therefore, society denies history, and hides its collective head in the sand. We must reintegrate what we have taken apart and love the thing we fear.

In the most profound of Sufi teachings, we discover that the goal of Sufi practice is to create a kind of twin. In other words, for every apparently living human being, through profound exercises, the Sufi creates a spiritual counterpart (a twin) in the spirit realms. In addition, for every spirit dwelling in the spiritual realms, there exists a physical counterpart in the apparent world. This is precisely why Sufis pray at the Shrines (tombs) of Sufi saints who have made the transition, because these saints are very much alive and puissant in the physical or apparent world.

Humanity has the power of imagination, the quwwat al-khal, as does the Omniconscious Unicity. When the Omniconscious Unicity uses this power, worlds are created. When humanity uses this power, the Omniconscious Unicity is created. In our eye, the Omniconscious Unicity sees Its eye.

There are many mythical journeys in the world's mythologies. For example, in Islam there is the crossing of the razor sharp bridge known as the siratul mustaqim. In Celtic mythology, Lancelot crossed a 'sword bridge.' The Zoroastrians crossed the Chinvat bridge.

We suggest that you consistently work throughout your lifetime on the creation of a coherent and integral spirit body. If your mind never turns to the spiritual in life, why do you think it will turn to the spirit in death? If you are not 'at home' with things spiritual, why do you think you will be able to orient yourself when you are thrust into the spirit world? At best, you will be disoriented and uncomfortable.

Khezr, the Green Man of Sufism, has been the Immortal Ruler of Hyperborea, the King of the World, Alexander's cook, Hermes Trismegistus, discoverer of the Fountain of Youth, and the Prophets Enoch, Idris and Elijah. If he was Hermes Trismegistus, then this whole tale of Moses and Khezr rendezvous where the two waters meet took place inside one person!

The concept of transcending duality, that is, of going beyond the notions of pleasing and distasteful, should be applied to the realm of rhetoric. When you are listening to someone expound on his or her ideas (or if you are reading them as a letter, e-mail or news story) endeavor to stop yourself from forming any opinion of the speaker's views. The goal is neither to agree nor to disagree.

Choose one day in the coming week in which you will go through the entire day without making any judgments about what is right, wrong, valuable, or invaluable. Buy any magazine, any newspaper, any drink order any item on the menu, so forth and so on without discrimination or judgment.

Allow yourself to wander and travel through your world for one day without resorting to dividing the world up into pairs of opposites. The Journey Without Aim is often propitious.

The reality of the dualistic nature of the world will not change for those who are still lost in duality. However, your orientation toward that reality will change. You are just allowing that reality to arise within the TOTALITY of your being, rather than fragmenting your being by making value judgments. You will not be buying into choosing sides.

Go beyond the duality of believing in God and the Devil.

When Allah manifests Itself to us as the Real, or the Cosmos, we perceive the Divine Names. The Names, due to their distinction from one another (although they all proceed from the same Essence), generate duality. The Names are the self-disclosure of the Essence. However, in knowing Allah as Essence, the dervish crosses over to Unity.

Sufism is a bridge; it is not a religion.

Therefore, we may call Sufism 'The Way of Existence' or, more specifically, 'The Way of the Adamic Being.

The Human is part angel, part animal; part God and part Cosmos.

Sufism is the flame at the core of the world's religions, it is not religious dogma. Sufism is a sacred fountain from which Islam flowed.

An EXPERIENCE happens. Someone comes from a foreign country and for a while an experience happens. IT is about the experience, not the set of rules, laws and dogmas that results from the experience. A whirlwind appears for a while and then leaves. People then seek to copy the experience of the whirlwind by waving little fans. It is not possible to artificially preserve whirlwinds. Do not become spiritual taxidermists trying to preserve a dead animal. Do not accept the lifeless FORM for the dynamic CONTENT!

The goal of the Sufi is not to destroy his or her body, but to awaken each cell to Blessed Awareness of the One Living Truth.

It is stated that the Prophet Muhammad (Peace be upon him) was taken up into heaven (while he was still alive) and saw angels dwelling on various heavenly levels performing specific movements. This should be a profound sign of the spiritual significance and importance of the body and its motions. It is one indication of the sacredness of the body and the truly profound meaning of certain motions and gestures of that body.

The Prophets, Evliyas and Sheikhs are spiritual 'gravity wells.' They become so 'heavy' because they carry Allah (the Awareness of the Entire Universe) within themselves. This is why these Holy Ones draw others toward them.

A certain 'spiritual' ethic endures that would have us deny our physical selves. The reality is that the body is nothing but physical soul.

Magic in the form of Qur'anic numerology (in relation to letters), amulets, scrolls carried on the body, and the repetition of certain Names of Allah a specific number of times, is still widely practiced by some Sheikhs and women Sufi healers throughout Eastern Europe, the Middle and Near East.

It is well known in physics that when one compresses the mass of an object its potential energy increases exponentially. Coal is an example of such compression; nuclear fission another. There are several techniques in Qabalah for 'compressing' a text of scripture to 'increase' its 'power.' A book called the Cifri Ali is said to one of the books used by the Bektashis. It is a book revealed to Ali ('Alaihi Assalam) and secretly handed down to his descendants. Learned Şehy's are supposed to have learned from it and therefore to be able to practice divination.

The identity of Shaitan of the Islamic tradition is crucial. By the time Muhammad (Peace be upon him) was reciting the Qur'an, they were calling Shaitan 'the Old Serpent (Dragon)' and 'Lord of the Abyss.' The Old Serpent or Old Dragon is, according to experts such as E.A. Budge and S.N. Kramer, Leviathan. Leviathan is Lotan. Lotan traces to Tietan. Tietan, the authorities in Near Eastern mythology tell us, is a later form of Tiamat. According to the experts, the Dragon of the Abyss called Shaitan is the same Dragon of the Abyss named Tiamat. Scholars specializing in Near Eastern mythology have stated this repeatedly.

The Murid, to reach Proximity, must pass through the mystical desert of the Abyss.

The Dragon is the gatekeeper to the Divine Court who lets pass only those who have stripped off all the garments of religiosity and custom, and who are ready and willing to give up their very lives. For beyond this desert, the Sufi loses him or herself and gains Allah. That is why they call it a desert. That is why it is such a frightening place, for the ego cannot pass by the Gatekeeper!

Prose is subject to the polemic. The academicians can endlessly debate, defend, advance and argue over little facts. However, a tale is not so subject to debate. A story simply is. It conveys experience.

An image resists explanation. You relate to it or you do not. You cannot disagree with an image. Through identification with an image you comprehend a totality, rather than learn particular facts.

A cadaver does not yield the secret to the human experience.

Tales and images transcend duality.

As the All Pervading Life Principle manifests as both the blossom and the decaying leaf in a person's life, it is imperative for the Murid to say 'Alhamdulillah' (Praise God) whether fortune or afflictions befall him or her.

Hazreti Fatima ('Alaiha Assalam), The Endless Pearl from the Infinite Ocean of Bounty, was a Semavi woman; that is, she came to earth from the level of angelic spiritual women. We know her as Syedatun Nisa al Alamin (Leader of the Women of the Worlds).

Well, first off. The Divine is obvious. One of the Ninety-Nine Names of Allah is Az-Zhahir, The Obvious, the Conspicuous and the Clear. It's not as if you have to go anywhere or do anything to find the Divine. Do you think the Divine would play hide-and-go-seek with you?

So many people will debate and argue about the nature of God, but all the philosophy books in the world are no substitute for genuine personal experience with the Real. The Real is the Radiance of Your Existence and the Expression of Everything. For Allah emanates through all Creation in Divine Resplendence and with Divine Grace.

Although each person contains all the Divine Names within him or her self, each person also has a particular Name that uniquely manifests the Divine. This is his or her particular Lord (al-rabb al-khass). Each person has his or her own 'Lord.' This 'Lord' is one aspect of Allah and flows from one of His Divine Names.

Each Name can be thought of as a bi-unity: first, an uncreated Lord and second, a created vassal or servant. The uncreated Lord may be thought of as the Angel of the Eternal Hexeity of the Eternal Individuality of a given individual's being. The created individual or servant is seen as an epiphanized form of the uncreated Lord. As the Murid follows the way of Truth Without Form, he or she becomes aware of his or her own eternal individuality ('ayn thabita).

The reality of the dualistic nature of the world will not change for those who are still lost in duality. However, your orientation toward that reality will change. You are just allowing that reality to arise within the TOTALITY of your being, rather than fragmenting your being by making value judgments. You will not be buying into choosing sides. In addition, when you allow your self to travel freely, the self will unerringly move and bring to you exactly those experiences, people and things that you need. A New World will be born from out of your Unicity.

Prayer and other forms of worship all have their own status and importance but the true sense of worship is that a person can become a 'proper human being' and that he or she adopts Akhlaaq-e-Hameeda (laudable manners). The reason for doing Dhikr and sitting in the company of the Awliyaa (friends of Allah) is solely to become better human beings, to diminish our bad habits and to learn from their excellent conduct. One of the biggest problems which we are facing is that we have forgotten those manners that should have been befitting of the Umma (followers of Muhammad).

There was a time when love filled his heart, but no more. Once Sam had sought enlightenment and thought he'd found its path on an Ashram outside Los Angeles. Once Sam had a teacher in whom he believed without reservation, who had helped him discover the inner resonances of the divine within himself. Sam had read that one could become a completely God-realized being and was awed and inspired by this perfection he saw in his teacher. As Sam progressed, his guru became more than his teacher, he became his beloved friend. Sam grew in stature and recognition in the community of spiritual seekers gathered about the guru. Sam's utter admiration made the truth more painful still when he discovered that advancement within the order was not by merit alone but that several of the higher ranking members had been conferred their status in exchange for sexual favors and that the donations made to the center went first and foremost toward the material enrichment of the leader. Life for Sam then lost its reason. He had no faith in any human being not even himself. He certainly had no faith left for the merciful and benevolent God that allowed his loving devotee to fall into the hands of such a charlatan. Sam was deeply disillusioned and heartbroken. He walked out of the center that day with no possessions, no money, no beliefs. His great spiritual quest had brought him here to New York, a homeless man living in a makeshift shanty under the overpass of the Long Island Expressway. Sam was numb inside. He did not think about his guru; he could not bear to think about the guru. Therefore, he hid his great pain deep inside himself.

Humanity's form is drawn from twenty-eight letters comprise the Arabic alphabet. Each section of the human form is represented by one of these letters. When the Murid becomes the Complete Human Being, he or she becomes the eternal mother source of the Qur'an revealed to Muhammad (Peace be upon him). The inner pilgrimage to Macca (al-Mukarramah) is accomplished when the Murid becomes the Complete Human Being.

In Sufism, the Prophet Muhammad (Peace be upon him) has a hidden Reality. The Sufis call this Reality 'al nur al-muhammadi,' or the Light of Muhammad. This Light is the paradigm of creation, the template of the whole natural world.

The Secret of a Human Being is Allah. The Secret of Allah is the Human Being.

When you make Zikr and contemplate on a Name of the One Living Reality, focus on your heart. Become aware that this One Living Reality exists within your heart. However, before you begin, pray to this One Living Reality beseeching forgiveness for your actions and thoughts of duality (what the traditional teachings call 'sin'). As you contemplate on the Name, allow your heart to fill with this Attribute of the One Living Reality. That is all. Do not walk around thinking 'God is inside me,' for that is pride and dualistic behavior. You are privileged even to say the Name. Do not think you are special, for believing in a 'you' is to set up partners with the One Living Reality.

Individuality involves pain. Tear ONE sheet of paper into sections and you will hear the sound of ripping. Each time you tear a piece, the paper lets out a cry. This is the pain of separation, the necessary, but unpleasant, phase of the Ultimate Reality knowing Itself. In other words, the One becomes the Many. This is the separation for the chance of union.

Do not knock on the door of advantage and benefit, for the Sufi focuses on the scent of the Singular Rose and the Sufi realizes that rose petals and thorns are both expressions of his or her Beloved.

Instead of worrying about the question of suffering in the world, spend your time alleviating it!

Allah does not always open Its Jamal. The Murid's assignment is to unite the Jalal and the Jamal. These two are projected from, and absorbed back into, the black nothingness called Allah's Kamal - a state of invisible, neuter, annihilation. Jalal is Allah's power, force and strength. It often manifests as trials and tests for the Murid. Jamal is Allah's sweetness, compassion, understanding, and forgiveness. Kamal is the whispered breath of nonexistence.

Your brain is a mirror that reflects the One Mind. The mirror is a sacred object. For verily we are the mirror reflections of the Ancient Holy One. In looking at your mirror reflection you see The Only One.

A deity is worshipped and adored with intense devotion and faith not only throughout South India and Sri Lanka but also in places such as Mauritius and Malaysia where there is a high population of Tamil people. The deity carries a sword of Light. This deity’s name is Lord Muruga. Muruga is the powerful son of Shiva and Shakti, the Mother and Father of the universe. They created Him from the elements of divine fire and holy water. He is the embodiment of bravery, wielder of spear of tremendous shining light, called the vel. This sacred spear destroys all negativity and fear in an instant.

All initiatory truths are veiled. While almost every reader of Sufism and metaphysics in general, is very familiar with the fact that Allah does not gaze at His friends (awliya) directly but cloaks His gaze with a veil (hijab), very few students will pause to consider of what these veils may consist.

Absolutely nothing can happen without Her Mercy, without Her Grace. The most advanced spiritual techniques in the world are powerless to transform us, unless first She wills it.

There is a Law of Synchronicity (in the Jungian sense) involved in the Sufi Path of Illumination. The Sufis say that there is no coincidence, and that coincidences are merely Allah’s orders.

Bees are a recurring symbol of the Merovingians and the humming or buzzing sound of bees is likened to supersensible “sounds” experienced by many Sufis as they enter spirit realms.

There are eleven bees on the Merovingian Coat of Arms because eleven is the number of the sephirah on the Tree of Life, called Daath, which provides an opening into the Abyss or Void.

However, very little thought, or for that matter, information, is given as to how Allah veils His Truths. One way that the Truth is veiled is through the veil of: the fear of appearing or becoming insane or “crazy.” Other veils include: becoming or appearing a fool, the veil of obviousness, the veil of shame, the veil of no longer being concerned with “stations” on the path, the veil of behaving contrary to Shariah, the veil of heresy, and the veil of leaving the Path.

What is the meaning of drawing the sword from the stone? The meanings are several. It is the same message and symbol as Mithra coming from the cave or Jesus rising from the cave after death. The stone - cave represents the body - the apparent world - the nafs – the commanding self. Pulling the Sword from the Stone, in short means, pulling the light from "matter,” extracting essence from base. See it in an alchemical sense. In other words, it is the story of illumination. Thus, it is the moment of “Kingship.

Absolutely nothing can happen without Her Mercy, without Her Grace. The most advanced spiritual techniques in the world are powerless to transform us, unless first She wills it. There are some writers today who want us to believe that if a certain sequence of practices is followed, then enlightenment is guaranteed, somewhat like following a sequence of driving instructions to arrive at a destination. Some of these writers forget completely the necessary ingredients of awe, devotion and love, without which it is not possible to complete the Great Work. The Goddess is not a machine, astagfirullah. Nor is She a Woman that can be raped and forced to yield Her Secrets.

Serving humanity is the priority of the real dervish, not serving in some overly sentimental sense of being charitable to those “less fortunate” than we are, but through recognizing the Divine Light in all human beings, and acting accordingly. Think of all the numerous ways that our Prophet (Allah’s peace and blessings be upon him) would constantly suggest to his community to help those who were poor, sick, widowed, orphaned, and some way in need. Spend your time thinking how you can help your neighbor, rather than worrying about tekke politics. As a dervish, you only exist to serve; forget about sleights to your ego. We are only dust under the feet of Muhammad (s.a.w.s.).

Another great Sufi Master, Bayazid Bistami, deliberately picked up and ate a piece of food, breaking his fast, during Ramadan (the month of fasting), in order to scandalize his students, and cause the unworthy to leave him alone. Very many well-read students of Sufism are highly familiar with stories such as this, but when they come across a Master who acts in unexpected and surprising ways, they run away. This is precisely the opposite of what all their reading taught them is the correct course of action in such situations.

Strong emotions may be experienced just prior to illumination; terror most readily comes to mind. In addition, amazement may be experienced.

To the Priory of Sion, the secret organization described in the novel “The DaVinci Code,” the Bear was an animal of the Goddess Diana. The Merovingian kings, from their founder Merovee to Clovis (who converted to Christianity in 496) were kings who worshipped the Goddess Diana.

Fakhruddin ‘Iraqi produced one of the most exquisite commentaries on Ibn ‘Arabi’s doctrine of Love. This great poet-scholar had initially been associated with wondering qalandars, a group of outsiders who disregarded social norms and incurred the wrath of the orthodox community.

Dive right into the Heart of Blame and leave your titles, your imagined “position” in the tekke, your sense of being “special,” and other subtle ways that try to communicate to people that you are 'spiritual'.

It is not an easy thing for certain men and women to remain hidden. However, they accomplish this in a variety of ways. Remember the story of the Sufi Master who deliberately passed wind to rid himself of students who were not there out of a love of Essence? Many stories such as this have been told.

Most students have very little patience when it comes to the Sheikh. As soon as they observe behavior that they “believe” is improper they start saying all sorts of nasty things in public about the Sheikh and run away. All Sheikhs will “appear” to fail you . . . however, this criticism of the Sheikh is due to your nafs seeking an “easy way out.” Very, very few people are truly willing to do the work necessary to rid themselves of egoic pride. Moreover, as we know, egoic pride can infect the dervish at any point on the path.

You cannot grow spiritually by repressing the "dark" side. To grow as a person, it is imperative that you respect both poles of the psyche. The unity of the self encomásses light and dark poles. Since the Shadow is an inherent and necessary part of the human being, the Western religious standard causes individual to be split from themselves. It is essential for those on the spiritual way to integrate the shadow. Because Western religion has created this image of the "God of Good in Whom there is no Darkness," a grand enantiodrama is occurring around the globe. The "Light" has been over-emphasized in spiritual paths, and they have sentenced its opposite characteristic to the dungeon of society's collective unconscious. Sometimes the repressed characteristic bursts forth wildly into daylight with a lethal force.

Be aware of the All-Pervasive Reality of Existence as It is manifesting to you now.

Journey to the Heart of Beauty; do not be obsessed with mental and egoic ideas of form and perfection. Get your hands and feet dirty, dance in the rain, and rejoice in the Life that is Living Itself through the Uniqueness of You!

The various schools, dergahs, ashrams, tekkes, organizations, and holistic centers that purportedly teach paths to 'enlightenment' have some poor track records of late. To cover up their students' widespread lack of enlightenment, the teachers of these schools portray enlightenment as something that is infrequent, unusual and difficult to achieve.

The Hidden Light of the Night softens the wheat and the fruit, making it sweet.

Because Western religion has created this image of the 'God of Good in Whom there is no Darkness,' a grand enantiodrama is occurring around the globe. The 'Light' has been overemphasized in religion, and they have sentenced its opposite characteristic to the dungeon of society's collective unconscious. Sometimes the repressed characteristic bursts forth wildly into daylight with lethal force.