Orders and Organizations:
Their inception, development, maintenance, and demise.

Including their: 
purposes and structure, 
creation, establishment, and continuance, 
densification, and deterioration.

The following general areas or topics are included or touched on 
in this work. They are not necessarily sequential, and are both 
introduced and expanded upon within the entire series of writings. 
Interspersed are writings, called reflections, on attributes that 
may also be considered from the standpoint of practices and relate 
to the preceding section. There are 26 pages in all. The last page 
is a list of links to all the other pages in this writing. 

Introduction.                           

Broad background and Metaphysics. 
Source of the Teaching and Orders on various levels. 
Establishing and continuing an order. 
Some elements and work of the coordinator. 
Transmission of the Teaching. 
Structure of the order. 
Structure of the organization. 
The perpetuation and growth of the Teaching. 
Harmony of purpose within the organization. 
Groupings that work. 
Characteristics of vibrant, living orders, organizations, and teachings. 
Elements of institutionalization and deterioration of spiritual entities 
into self-perpetuating organizations. 
Elements of stabilization, deterioration, and/or crystallization of 
spiritual teachings, orders, and organizations including the loss of 
spontaneity, application, and purpose. 
 
The most useful,(and intended) manner to access this writing is to read 
it from the beginning to the end. The most comprehensive approach is to 
read and to also do the practices associated with each section. However, 
as with most things, many people are reluctant to spend the time and 
effort to do the "most useful" thing or follow the intention of the 
work. For you, I am providing a link from here to the last page which 
has links to all the pages. If you want to go to it now, or shortcut 
the process of learning that is built upon by reading and/or working 
with it as intended, then go ahead and help yourself. If, however, you 
want to read this quickly for information, then it could be slightly 
helpful. 

Orders and Organizations

The purpose of life is found through living. It is neither found nor 
fulfilled through the creation, perpetuation, or membership in an order 
or organization. Nor is it found through following a person's teaching 
or being a Muslim, Jew, Hindu, Christian, or other religious person. 
These religions and teachings are however fulfilled when one completes 
the reattachment, reassimilation, and re-memberance of being what is 
one's own birthright - a member of All, an expression of All, and as 
one with All. It is fulfilled in daily life through and by Love and 
Awareness. For there is already an existing Order, Organization, and 
Teaching - and no more is needed to either supplement or support it. 
That is you in your greatness, and it is yours to be realized and lived. 

As far as we know, God did not say "Make an order and follow its 
teaching to know life". The Prophets and Great Teachers did not 
establish orders for people to become Jews or Christians or Buddhists 
or Moslems. 

The way of life is to experience and know the fullness of oneself, 
and it is in doing so consciously that the fulfillment takes place. 
Yet the Divine One has given guideposts and signs for It to return 
to this consciousness should creations of Itself lose its way and 
sense of being. It is found in the innermost rememberance and 
continuous Presence Which Never Forgets, is always unwavering, and 
is part of and in all at all times. It is there, and rememberance 
takes place. It is natural through evolution that this continues, 
and by this process all is known. 

God did not say in the 10 Commandments to form religious orders. 
Buddha did not say the Pure Land is made up of Buddhists and to 
be a member of a Sangha. Jesus did not say that all people should 
be Christians and attend churches. Mohammed did not say that 
everyone should always do all the ritual and activities of Islamic 
law. The Law and the Prophets are fulfilled through living in 
awareness of our own true nature and being, and orders are nothing 
more than tools to do so. 

They are part of - some - of the vehicles used to assist people to 
rememberance, reconnection, and expression. They are not made to 
last forever, nor are they necessarily the only ways or means. 
They need to be viewed as temporary constructions to achieve 
intermediate goals or ends. 
 
The Great Teaching is that which percolates and makes itself known 
through all of life. It raises and leads all things to the next 
higher stage. It is present, existing, and ever dynamic, and 
extends through all. As progression takes place through the 
various stages of mineral, vegetable, animal, and finds its 
culmination in human; so too does the expression of that from 
which the Teaching stems and its parts become known. Known, 
Knowing, and Knower - Together. 

It would be a very strange world indeed if in order to function 
properly, all people would have to live in spiritual or religious 
communities. It would be odd for everyone to have to attend the 
same kind of services every day or week or month; or wear the 
same clothes, or think the same thoughts. But it is not too much 
to say that all can progress and express themselves as the True 
One. For it is the nature of being to do so. 

The forms will vary. The teachings will vary. They will go away. 
What is needed at one time is no longer of value or need at another. 
Like a school for living, all any order or teaching does is to bring 
forward a step for living. It does not need to be continued after 
its usefulness is done. 

The teaching, orders, forms, organizations, structures, by-laws, 
tenets, decrees, inviolable laws, patterns, buildings, methods, 
approaches, practices, sayings, and hierarchy are limited in time 
and usefulness. They are only good to be used to make the next 
step, and are both temporarily applicable and changing. Only under 
the right conditions are they useful. 

They are for the right people, the right time, and the right place. 
They are changeable - only valid until they need to be replaced. 
It is the clinging to these outer forms, methods, and means that 
causes many problems and keeps people from advancing as quickly 
or cleanly as they might - toward the One realizing itself and 
living and expressing Itself that way. Fortunately, behind and 
through it all, no matter how much people get in the way or muddle 
it up, or cling to the unusable and dead; the living Word and Being 
always bubbles to its surface. 

That is the Real Teaching. That is through the True Ordering. 
It is from That basis that the transitory orders and teaching springs. 

Reflection
For Recitation, Attunement, Realization. 

Following each section of this work is a page similar to this. 
They are titled with the section number and the word "Reflection". 
The other reflection pages contain commentaries. The heading 
indicates the purposes. Of course any of that use and development 
is up to you. 

If you wish, you may use any of the phrases on this and any of 
the other reflection pages to go through a process of recitation, 
starting with audible, then refined to the breath, then without 
sound, then to the source. You may use this process as a means 
of moving from the manifest to the source - from the apparent to 
the real. Should you spend any time and effort, there is the 
potential to be benefit; and there is the possibility of also 
gaining a greater understanding and assimilation of the section 
of writing it follows. These of course are also only part of a 
larger process of understanding. On the other hand, if you do 
not wish to do any of this, you may just click on to the next 
section. 

Following below are a series of Names and Phrases. The recitation 
and attunement may be approached and or applied in the same manner 
as the commentaries, but without the intellectual portion. What, 
or how many you do, and how deeply you may go is up to you.

A selection of Phrases.

Om Sri Ram Jai Ram Jai Jai Ram,Om Sri Ram Jai Ram Om 
La I'llaha, El Il Allah Hu 
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha 
Shema Yisrael, Yahuvah Elohainu, Yahuva Echod 
Abwoon D'bash Shemaya, Nitkadesh Shmuoch 
Om Mane Padme Hum 

Orders and Organizations: 1

In the promotion and continuance of the Greater Teaching and 
Illumination of mind and body in both the denser non-physical 
planes and Earth, there is a process which includes the establishment 
of religious or spiritual orders and their organizations through 
which the function of the Teaching can express. 
 
Orders are established for many different specific reasons, but 
always under the umbrella purposes of continuing and updating 
the Teaching. The outer forms they express themselves through 
then become the organization or visible structure. The means 
to do that reflect the purposes - made coherent to the time, 
place, and people. 

From the point of view of earthly man, these orders may seem disjointed 
and contradictory. However, from another point of view, they are 
complementary and continuous. It is from that point of view that the process 
of creation of orders is initiated, or commences. 

Before getting into the process of this creation of orders, let us consider 
a broader perspective. The Divine primordial Being creates of itself all 
that exists, layer upon - or within - layer from the undefined into the 
densest. In the course of doing this it takes on different functions, 
each corresponding to the level or sphere of fineness and harmony, 
together with the corresponding purpose. 

As there is denseness without form or structure, there is the layer of 
heart - defined yet not separate - unified yet not All. From there more 
definition begins and One can behold Itself. In this level of mind, 
One becomes separate enough to mirror Itself. As this goes deeper 
into greater solidity and definition, sphere upon sphere, spiral 
upon spiral, world within world, we find the increase in definition 
and apparent separation of form. It is here that the heavens and 
earth exist. 

Also existing, and carried deeper within Itself and mind is the One 
Being differentiating Itself as through the mirror of experience of 
self-beholding. It is through separation that mind can perceive itself. 
Breath becomes the vehicle for the Divine One to move. The spirit-breath 
connects and carries. It is reflected from and within layer to layer, 
until, in the human it shows itself in the breath - which is not the 
real breath, but only an organ or vehicle to use to connect to the 
true Breath. In the process of this densification there are many kingdoms. 

The level of Heart we have mentioned. It is undifferentiated. The mind is 
denser and reflects itself as whole. The level of pattern provides the 
space, or akasha, to accommodate the movement of mind. That spirit-stuff 
accumulates and the next layer forms. That provides another accommodation 
for reflection. Eventually cells within the structure of mind become dense 
enough to form what may be called bodies. There is then a corresponding 
tonal quality, light quality, breath quality, and consciousness. It is 
there we may call the heavens and the bodies of the universe. 

Within that are wide, broad, deep, interspersed and intertwined qualities 
and purposes - with their corresponding points of view. Some are more 
inclusive than others. Some differentiate even more, and as they do there 
is a corresponding accumulation of spirit-stuff in form and denseness. 
These are the vehicles that Oneself builds through which It functions, 
corresponding in density to the plane or level, or vibration. When the 
two, the vehicle and the level are at relative solidity, one can affect 
the other directly. It is here, in the levels of mind that mind affects 
and perceives itself; in the level of pattern in which through intent, 
breath, and direction of feeling, that creation furthers; and so forth 
until in the level of the dense earth, the human body can interact. Yet 
the external structure and differentiated levels, from the finest to the 
deepest still are contained in, permeate, and make up all that is unseen 
and seen in the human. We may think of it as a cell within the being of 
the infinite body of the Divine, cloaked in shell upon shell, ending with 
the physical form. 
 
As each layer and depth gets more solid, and as each reflection and mirror 
becomes more distinct, there is the corresponding tendency for the mind-stuff 
to accumulate and define itself as that form or structure, along with the 
corresponding purpose. 

At one level there is the perception and feeling that one can get "lost" in 
this differentiation and possibly "forget" itself. And so, in infinite 
wisdom, or self-protection, the One provides the vehicle and process for 
itself to perceive and act as the intermediary, with the tools to reach 
both density and unmanifest, through Breath the connector and Heart the 
perceiver. It is this that become the Spirit of Guidance; Self-guidance 
to itself. 

As the denseness and differentiation continues in natural order, so too 
is the means provided to remind oneself and guide oneself back. This is 
the function of that Spirit - or Being - conscious of itself both as 
undifferentiated on one end of the spectrum and dense separation on the 
other; with the vehicles of mind, feeling, thought, and sense through 
which to function, and the tool of breath through which to connect. 

There then are also the corresponding smaller bodies or cells that 
reflect these qualities of higher heavens. They are found in each of 
the layers, and as what are sometimes called the bodies of man. In 
reality these are only reflections of the divine personality. 

Symbolically they are the lower triangle of the 6 pointed star. But when 
the identification is with them, they are perceived as oneself and then 
one's vehicle, until finally, through re-memberance and expanding oneself 
in Return the identification and body grows back to itself. 
So from the smaller differentiated form and consciousness, the aspect of 
being which guides is at one time considered external and later is 
rejoined. The point of view and identity has also a corresponding change. 
It is from this point of view then that the "orders" are brought forth. 
They are some of the means used to reawaken oneself. They are some of the 
vehicles - through the human being - that the Divine All-One acts and 
reaches through to awaken itself. It is through these - the ordering 
of light, love, and harmony that a stage of development or Teaching 
is brought and is then updated; as long as the connection and receiver 
is still available. If not, then another means is found. And it is 
here that an additional ordering is brought into place, as a means 
to accomplish the next needed step or to satisfy an existing need. 
From the point of view of the person who is attached to his body as 
himself this may appear haphazard, but from the point of view of 
That Which Guides Itself, it makes sense and is apparently natural. 

Reflection
Commentaries for intellect, recitation, attunement, realization. 
 
With the exception of this page, all the rest of the "reflection" pages 
are much shorter and contain two commentaries on a single attribute of 
the Nameless One. This contains three commentaries on two names. 
The use of the commentaries is such that one may read and gain a certain 
level of general intellectual understanding. From there, if you wish, you
may apply it as a practice as outlined on the previous reflection page. 
The commentaries that follow and appear on subsequent pages are selections 
from the same two works and are presented in the same order. The first 
commentary on each of these pages is taken from the book "The Most 
Beautiful Names", compiled by Sheikh Tosun Bayrak al-Jerrahi al-Halveti. 
It is published by Threshold Books, and is Copyrighted 1985 by the 
Jerrahi Order of America. It is used by permission of the Jerrahi 
Order of America. We thank them. The selection and commentary is 
referenced as "1". The second commentary is from a translation of 
the writings of Al-Ghazali from about the 12th century. It was 
published by Daystar Press in Ibadan Nigeria. We are thankful for 
this work. That is referenced as "2". 

They provide two different expressions and are complementary. They 
can be used as starting points. Should you decide to read and/or work 
with these, please keep in mind that they were written originally with 
specific audiences in mind. They also reflect the time, attitudes, and 
conditions existing, so will of course be expressive of that nature - 
for the sake of communication if nothing else. You may consider some 
things out of date or too traditional or orthodox for your subjective 
taste. One thing though that is never out of date is the realization 
and point of view of the original author. Although some of the wording 
or approach may seem inappropriate, it would be far more real and active 
to keep your attention as much as possible attuned to that original 
point of view than it would be to intellectualize it. If you find that 
point of view and the breath of the writer, it can lead you far. Please 
keep in mind that it is experience that is of real value, not the 
knowledge of fact. 

On this page, there is also another explanation written and included as 
part of 2 different types of practices - walk and dance. These were 
written by and introduced by Samuel Lewis in approximately 1970. This 
was copyrighted by the Sufi Islamia Ruhaniat Society in 1975 as part 
of a larger work, and is used by permission of the author. We thank him. 
It is referenced as "3". 

Ar Rahman, Ar Rahim
AR-RAHMAN 

He is the one who wills mercy and good for all creation, at all times, 
without any distinction between the good and the bad, the faithful and 
the rebel, the beloved and the hated. He pours upon all creation infinite 
bounties. The proof is in the Qur'an: wa rahmati wasi'at kulla shay'ian
 - "My Mercy covers everything" (7:156) 

The ones who know have interpreted the meaning of Rahman as the will of 
the total good of Allah, iradat al-khayr, and say that Rahman, 
like Allah, is a proper name of the Creator, and cannot be attributed 
to others. The meaning of this mercy is a fineness of feeling, a pain 
and concern felt when one knows that someone is in distress. It begins 
with this pain, whose pressure moves us to help the one in distress. 
But the feeling of mercy and pity is not sufficient. Real compassion 
is in force when one is able to alleviate the pain and distress which 
the pitied one is suffering. Allah is beyond of all these, yet He 
opted for compassion rather than punishment before He created creation. 
He has created all creation with His mercy. Everything which has come 
to be since the beginning is blessed with mercy. He has created all 
creation, including His supreme creation, man, without defect and pure. 
He has blessed His creation with infinite bounty. In His mercy, He has 
shown the dangers of loss and perdition. He has given man and only man 
the freedom of choice between good and bad. 

Find in yourself the light of Rahman by using your freedom of choice 
for the good of yourself and of others. Feel the pain of the misguided 
one as well as the unfortunate one, not with condemnation, but with 
pity and assistance. 

Abu Hurayrah (May Allah be pleased with him) reports the Messenger of 
Allah (Peace and Blessings of Allah be upon him) as saying, "Allah Most 
High has one hundred portions of mercy. He has sent only one portion 
upon the universe and divided it among all His creation. The feeling 
of mercy and compassion that His creatures feel among themselves is 
out of that share. The other 99 portions He has saved for the Day of 
Last Judgment when He will bestow them upon the believers." 

Another hadith reflecting the will and wish of Allah to offer His 
compassion and beneficence to the creation is: "If one does not need 
and ask Allah [for His compassion and beneficence], Allah will direct 
His anger towards him." 

'Abd ar-Rahman is he in whom Allah expresses His mercy upon the 
universe. Every son and daughter of Hz. Adam (May Allah bless him) 
takes their share of the mercy from the Merciful in accordance with 
their potential. None are excluded from this expression of the Merciful, 
as the Prophet (Peace and Blessings of Allah be upon him), Allah's mercy 
upon the universe, says in a tradition: "Allah has created man in the 
form of his mercy." 
 
AR-RAHIM 

He is the source of infinite mercy and beneficence, who rewards with 
eternal gifts the ones who use His bounties and beneficence for the 
good. This is mentioned in the Qur'an: wa kana bil-mu'minina Rahiman - 
"He is compassionate and beneficent [only] to the believers" (33:43). 
Ar-Rahim indicates beneficence toward those who have a will and choice, 
and who use it according to Allah's will and for His pleasure. When 
Allah says, "I have created all for you . . ." that is the expression 
of His rahmaniyyah. When we find this bounty hidden in everything, 
including ourselves, and use it as He wills us, caring for it as it 
is left to us to do for His sake, we are rewarded with eternal 
salvation. Allah says," . . . and I created you for Myself." This 
great honor is the expression of His rahimiyyah. 

Hz. Mujahid (May Allah be pleased with him) said, "Rahman belongs 
to the people of this world; Rahim belongs to those of the Hereafter." 
The ones who know pray: ya Rahman ad-dunya wa Rahim al-akhirah - 
"O Rahman of the world and Rahim of the Hereafter." Rahman is mercy 
upon the nafs, the worldly being. Rahim is mercy upon the heart. 
Rahman gives sustenance in this world. Rahim gives eternal salvation 
in the Hereafter. 

The manifestation of rahimiyyah in the believers occurs as thankfulness 
to Allah, who gives all, and also as the ability to be compassionate, 
caring and giving, which He also gives us. Absence of pride in being 
instrumental in doing good deeds, and realization that He is the 
Creator of the ones in need as well as the satisfaction of their 
needs, in extending Allah's beneficence upon those who need it all 
this reflects rahmaniyyah. 

If you should encounter difficulties, unthankfulness and resentment, 
you should bear it for Allah's sake, because you will receive your 
reward here and tenfold in the Hereafter. Do not show off your good 
deeds, especially to their recipients. Be thankful to them; if their 
conditions did not exist, your compassion and generosity could not be 
exercised. 

As for the recipients of compassion and care, they should be thankful 
to their benefactors and remember them well at all times, because 
"The one who cannot be thankful to man cannot be thankful to Allah." 
But they should not make gods out of their benefactors, becoming their 
servants instead of Allah's servants. They should know that good comes 
only from Allah; but the tool that He has chosen is a beautiful tool, 
worthy of respect. 

The ones who find the taste of Allah's attributes of Rahman and Rahim 
in their beings, and come close to their Creator through them, cannot 
have doubt and sadness in their hearts. They know that whatever happens, 
Allah, ar-Rahman, ar-Rahim, will have mercy upon them, save them, and 
reward them. 

On the other hand, the ones who think that Allah's compassion, mercy 
and beneficence which appear in them are their own qualities, becoming 
arrogant, are bound to become of the doubters. That doubt, in extreme 
cases, may push man to take his own life. 
 
'Abd ar-Rahim is the pious one whose fear and love of Allah are 
constant. His life is a constant effort to perfect himself in 
accordance with the prescriptions of Islam, and he is the one 
with whom Allah is pleased. He is the one who is honored with 
the manifestation of Allah's compassion and beneficence, which 
he expresses towards other believers.1 

AR-RAHMAN AR-RAHIM
The Merciful and Compassionate One

These two names are derived from rahma (mercy). The concept of 
mercy necessitates one who is an object of mercy, for no one is 
an object of mercy unless he is in need. Ar-Rahman is the one by 
means of whom the needs of the needy persons are satisfied in 
such a way that neither intent, volition nor solicitude are 
involved. The one in need is not called rahim. Furthermore, the 
one who intends the satisfaction of a need but does not in fact 
satisfy it though he is able to do so, is not called compassionate. 
For if the intention had been perfect, he would have carried it out. 
On the other hand, the one who (for valid reasons) is unable (to carry 
an intention to fruition) may still be called a merciful one in view 
of the empathy that motivated him. In spite of this, however, he falls 
short (of his goal). 

Perfect mercy is that which actually bestows good upon those in need. 
The willing of good for the needy is concern for them. All-inclusive 
mercy gives to both the worthy and unworthy. The mercy of God is 
perfect and all-inclusive. It is perfect in the sense that He not 
only wills the satisfaction of the needs but actually satisfies them. 
It is all-inclusive in that it includes the worthy and the unworthy, 
this life and that which is to come and encompasses the essentials, 
needs and advantages which go beyond them. Thus He is in truth the 
Compassionate absolutely. 

An Important Detail: Mercy implies a pain-inducing empathy which lays 
hold of the compassionate one. This moves a merciful person to satisfy 
the wants of the object of mercy. The Lord Most High is free of this. 
Perhaps you are of the opinion that this is an imperfection in respect 
of the meaning of mercy. On the contrary however, this is a perfection 
and not an imperfection (in respect of the meaning of this concept). 
As for its not being an imperfection, this is because the perfection 
of mercy lies in the perfection of its fruit. Whenever the needs of 
the needy one are perfectly satisfied the object of mercy has no share 
in the empathy of the one showing mercy and his feeling of distress. 
On the contrary, the feeling of distress on the part of the one showing 
mercy is caused by his own weakness and imperfection and does not 
(at all) increase his weakness in respect of the aim of the needy 
one after his needs have been perfectly satisfied. 

That this is perfection in respect of the meaning of mercy lies in 
the fact that the compassionate one (whose mercy) originates from 
empathy and distress almost desires by his act to repel empathy 
from himself. Certainly that falls short of the perfect meaning 
of mercy. On the contrary, the perfection of mercy lies in the 
fact that he looks upon the one requiring mercy for the sake of 
this one requiring mercy and not for the sake of being relieved, 
of the pain of empathy (in himself). 
 
A Useful Lesson: Ar-Rahman is more specific than ar-Rahim and 
therefore is applied only to God, whereas as-Rahim may be applied 
to one other than He. In this respect it approximates the name 
"God" which functions as a proper noun, even though (ar-Rahman) 
is definitely derived from rahma. For this reason God combined 
the two when He said, "Say (unto mankind): Cry unto God, or cry 
unto the Beneficent (ar-Rahman), unto whichsoever ye cry (it is the same). 
His are the most beautiful names." 

From this point of view and the fact that we have forbidden the synonymity 
of the names that are enumerated, it follows that a distinction should be 
made between the meanings of these two names. One would prefer that the 
basic meaning understood from ar-Rahman be a kind of mercy. It is a 
quality quite beyond the reach of human potential. Rather is it related 
to the bliss of that life which is to come. The ar-Rahman is the one 
favourably disposed towards man, firstly, by creating him; secondly, by 
guiding him to faith and the causes of happiness; thirdly, by making him 
happy in the life to come; and, fourthly, by bestowing upon him the vision 
of His gracious face. 

An Admonition: Man's portion of the name ar-Rahman is that he should have 
mercy upon the servants of God Most High who neglect Him. He should turn 
them from the way of negligence to God by public preaching and private counsel 
and do this gently, not harshly. He should look upon the sinners with eyes 
of mercy, not eyes of censure. This he should do in view of the fact that 
every act of disobedience occurring in the world is, as it were, his own 
disobedience. He must go to any length to remove it, to the fullest extent 
his ability permits, and do this out of mercy for that sinner, because he is 
now exposed to the anger of God and merits being removed from nearness to Him. 

Man's portion of the name ar-Rahim is that he does not leave the poverty of 
the needy person without satisfying it to the best of his ability. He will 
not abandon the poor person in his neighborhood and city until he has 
provided for that person's maintenance and staved off his poverty. This 
he will do either by means of his own wealth, his influence in the area 
or the effort to intercede with a third party on behalf of the needy one. 
If he is unable to satisfy him, the merciful one will single out the 
needy person in his prayers. Furthermore, he will manifest his sorrow 
on account of the poor man's need out of empathy and sympathy until 
he becomes, as it were, one who actually shares in his suffering and want. 

A Question and Its Answer: Perhaps you ask, "What is the meaning of God 
Most High being a compassionate one and His being the most merciful 
of all those who have mercy? No compassionate person who is able to 
remove disabilities can tolerate the sight of the afflicted, the one 
who suffers hardships and torment and the physically ill without using 
his power to deliver them from their disabilities. The Lord Most High 
possesses the ability of dealing with every affliction, staving off all 
poverty, relieving every illness, and removing every hardship. 
The world overflows with illnesses, severe trials and tribulations. He 
is capable of removing all of them. Nevertheless, He leaves without help 
those of His creatures who are afflicted with calamities and sufferings. 
 
Your answer is that the mother of the little child may feel tenderness 
for her child and protect him from the cupping, whereas the wise father 
forced him to it. The ignorant person thinks that the mother is the 
compassionate one and not the father. But the wise person knows that the 
father's infliction of pain upon the child by means of the cupping 
belonged to the perfection of his mercy sympathy and compassion, whereas 
the mother actually was the enemy disguised as a friend. He also realizes 
that a little pain is a blessing rather than an evil when it ultimately 
serves as the cause of great joy. 

Ar-Rahim most certainly intends nothing but good for the object of mercy. 
All existing evil has some good in it. If that evil is removed, surely 
the good inherent within it will become ineffectual. Subsequently by 
means of the nullity of the evil itself, an even greater evil results. 
Since this is the case, even though the amputation of the leprous hand 
appears to be an evil, inherent in this act, is ample good, namely, 
the well-being of the total body. Furthermore if the amputation of the 
hand is omitted, the, destruction of the entire body would ensue, and 
then (certainly) the (ultimate) evil would be greater. The amputation of 
the hand for the sake of the soundness of the entire body is an evil 
within which there is good. The primary intention behind the consideration 
of amputation is the well-being of the body as such, and certainly this 
is generally good. 

Moreover, when a sound body cannot exist except by amputating the hand, 
then the way to health is the amputation. The soundness of the body is 
desired for its own sake, in the first place, whereas the amputation is 
desired for the sake of something else, in the second place, not for its 
own sake. Therefore, both are complete in the volition. But the one is 
willed for its own sake and the other for the sake of something else. 
Undoubtedly that which is willed for its own sake has precedence to that 
which is willed for something else. For this reason God Most High says, 
"My mercy precedes My anger." His anger is His will to do evil, and the 
evil comes into existence by means of His will. His mercy is His will to 
do good and the good comes into existence by means of His will. However, 
He wills good for the good itself, whereas He wills evil not for itself 
but rather for the good that is within it. Good is determined essentially, 
but evil is required accidentally. Both of them are predetermined, and 
there is not at all in that which is contrary to mercy. 

Now if some kind of evil occurs to you in which you see possible good, 
or if it occurs to you that the attainment of a good which contains no 
evil is possible, then be sure you suspect your mind of being inadequate 
in respect of one of these two. 

The first is your view that this evil has no good within it. So this must 
be a part of that which the mind simply cannot understand. In this respect 
perhaps you are like the boy who considered cupping a pure evil, or the stupid 
man who considered killing in retaliation a pure evil. (The man) primarily 
considered the person killed ... whom, of course, the act was pure evil. 
However, he overlooked the general good accruing to the community as such 
resulting from the act. Such a person does not understand that the achievement 
of a general good by means of a specific evil is, in fact, a blessing. This 
(truth) the good (man) ought not disregard. 
 
The second notion (to be held suspect) is your view that the attainment of 
good is possible without being involved with evil. Surely this (truth) 
also is subtle and obscure. The possibility and impossibility of everything 
possible and impossible cannot be apprehended by intuition and superficial 
examination. On the contrary, this can often be known only by deep, subtle 
thought of which the majority of men are incapable. This being the case, 
let your mind be suspect in respect of these two extremes and do not doubt 
God is the most merciful one of those who are merciful. His mercy always 
precedes His anger. Have no doubt at all that the one who wills evil for 
evil's sake, rather than for good, does not deserve the name "merciful". 
He is incapable of removing the veil that covers this secret, an uncovering 
which in his case is made impossible by evil. You must be content with faith. 
Do not covet the uncovering. You have been shown by a symbol and on allusion 
if you are one of his people worthy of it. 

Consider this bit of poetry: "If the person you have been addressing were 
alive, you would have made him hear. But the one whom you have called is 
not alive." Certainly this is the condition of the majority of the people. 
But as for you, O brother, for whom this explanation is intended, I believe 
you are one of those trying to perceive and understand the secret action of 
God in respect of your destiny and therefore one who can dispense with these 
revolving thoughts and admonitions.2 

[The following selection is taken from the work of Samuel Lewis on Spiritual 
Dance. I am putting it here because it shows the innovative application of 
recitation and movement. Its basis is recitation of Divine Name and 
attunement - in this particular case that of ER RAHMAN and ER RAHIM. Through 
its use in this manner, a person begins to experience these qualities and 
grow within that personality, while at the same time the personal personality 
grows toward the reality toward which the Name(s) point. It increases the 
field of operation, scope, and capacity. It is an example of a living teaching. 
This was brought forth for both specific and general purposes - certainly 
applicable to the time and people. If they are used now, it is up to the guide 
to ensure the efficacy.] 

Spiritual Dancing is that which elevates the consciousness. Dancing may be said 
to be the movement of the body or any of its parts to rhythm, and spiritual 
is that which helps to make man realize that this body is really the Divine 
Temple. Therefore the use of sacred phrases and words, or the practice of deep 
meditation before starting, is necessary. For no dance is a Spiritual Dance 
because it is called that. It does not mean a certain form or technique, nor a 
ritual, nor something so esoteric that there is no understanding by performers 
and no communication to audience. 

Spiritual Dancing should be in the Name of God, so the first Spiritual Dance 
is based on BISMILLAH. This means "In the Name of God," but when used it is
also interpreted as "I begin in the Name of God." To this are added ER RAHMAN 
and ER RAHIM, and when the full phrase, BISMILLAH ER RAHMAN ER RAHIM, is used, 
it may be interpreted narrowly as "In the Name of God the All-Compassionate, 
the All-Merciful," and broadly, "We begin in the Name of Allah, etc." We begin 
in the Name of Allah rather than in the Name of God because we use the sound 
ALLAH. 

There is a tradition, "Say ALLAH and Allah thou shalt become," so devotees 
say ALLAH, the sound as well as the word. We read that the Hindu religion 
teaches a theory of "Sound-God," but in practice, they do not always use a 
Sound which is divine. There are a number of Divine Sounds and we may use all 
of them, but we begin with ALLAH. So the first phrase used is the Bismillah. 
 
[There then are a few paragraphs with instructions for doing a group dance. 
I have omitted them. In addition, the phrase ER RAHMAN ER RAHIM may be also used 
as a walking practice, as can all the other attributes or Names. There are 
applications beyond the dance alone, as the following mentions.] 

There also may be a silent meditation beforehand, but if the participants 
are not veterans in this, they may learn the meditation through dancing, 
and also learn the dancing through meditation. Both institutions are found 
in some countries of the world. 

[Here is more instruction which I have omitted.] One begins to feel the 
Compassion; one bestows the Compassion; one acts as the Divine Agent in 
producing the Compassion for the World. The Compassion is already there; 
man acts as a condenser to bring it to manifestation in the physical world. 

[And more omitted] ... repeat ER RAHIM, that God is the All-Merciful. When 
He gives, it is Compassion, and when He receives it is Mercy, but always 
actually it is ALLAH giving and Man receiving. Nevertheless, by this stance, 
man increases his capacity for Mercy, his Mercifulness and tenderness. 

So out of the Divine RAH, the Compassion is the positive and the Mercy is the 
negative, or, as they are called in Arabic, ER RAHMAN and ER RAHIM. They are of 
the same root and of the same essence, only in the English they are made to appear 
as of different sources, which they are not. The Arabic presents their emanation 
from Divinity and their relationship to each other. 

[And more omitted] 

It may be questioned whether or not these are folk dances. Of course they are 
folk dances. There have been groups like Dervishes, and even Shaking Quakers, 
who used dance forms. The Bible has much to say on this, and traditional 
religion very little. The development of ecstasy has always be regarded 
as beneficial to the young, to help them rise above the denseness of earth. 
If not shown "right ways", youth will take to "other ways ". This is 
the nature of youth. 

It may also be asked if this is a rigid form, or able to be used as 
the basis for modulation and improvisation. What must remain is the 
sacred phrase; this, the sacred phrase, and not the form, is the 
foundation of development along this line. [My emphasis]3. 

[I have not included any other dances, walks, or spins utilizing the 
Divine Names as foci in this writing. Like recitations - either outward, audibly, or on breath, or of the sense - any of these forms can be used to further experience the quality or attribute. It is through application as needed as correctives or for unfoldment, a systematic approach, or through individual instruction that this is best conveyed, so I will only make note that they exist. If the forms are used it is up to those instructing to ensure that 
they are conveyed in a real and timely manner, in the correct circumstances. 
Any other use is self-defeating or of limited value.] 

Orders and Organizations: 2

The One Being through mind perceives itself and accumulates into a 
large extensive body - almost without end in itself - and connects through 
Divine breath all of creation and creator as one. It helps and assists and 
guides as needed. We can call it the Spirit of Guidance. If is from this 
level that the Teaching is brought into the earth. 

Like a step-down transformer it is made more solid and intelligible 
through each correspondingly dense layer. The soul that then gravitates 
toward a level becomes connected to that process and with its framework. 
The soul that reaches to the source becomes aware of the Divine plan. 
But for the others, less evolved, it is consciousness of the level or 
field in which it operates. That harmony and balance changes with the 
development and attunement of the soul. 

As there is a constant "flow" of being and extensions of being into denseness, 
so is there a replenishing of those souls that make up the body and mind of 
this Spirit of Guidance. And who does this Spirit guide? It guides both those 
on the journey into density and those seeking the return to itself. It guides 
also those who are not knowing of its presence but need it the most - those 
"sleeping", or forgetful of their source. And this guidance continues all 
the time. It is from here that the ordering of Love, Harmony, and Beauty 
creates and takes the forms of ordering through which to express itself 
and work. And the Order is born. 

The Order - or ordering of the Teaching through the Spirit of Guidance is 
then made up of that which is the overall Guiding Spirit manifesting itself 
also as the souls and oversoul which are attuned to those levels. They, as 
one being, are the functional Guide. 

The ones that make this up - as co-workers and co-perceivers and co-being
with existence see and feel the need of that which is. Their job then, is to 
provide for those needs. And what could be a greater need than for those 
who have forgotten their source, themselves, to be provided with the 
signs and paths of return? It is here that the orders do their work 
and fulfill their purposes. 

From the point of view of the Divine, and the Spirit of Guidance - made 
up of all the souls aware and connected and working on those levels - it 
is the recognition and filling of need. From there, the important step is 
to find a vehicle through which this guidance can be expressed and extended 
until its purpose is satisfied and its need is no longer there. 

So from that point of view, there is reaching into the denseness and 
finding the suitable vehicle in the soul that is both closely attuned and 
available to act. This person is the one, then, that gets the job of 
bringing forth the initial teaching and then the form and structure of 
this particular ordering - known then as an "order". 

From the point of view of Divine Guidance, it is the need finding a vehicle 
to satisfy it. From the point of view of the one in Earth, it may be a great 
unsettling, the Voice of God, the instruction of the Prophets, or another 
such experience. It may be a shaking to the quick, or a series of revelations, 
or dreams, or a sudden turn of awareness - or any combination of these and 
other things; all of which eventually results in this person bringing through 
the guidance into the earth. 
 
Within the Sea
The Sea within
A Breath brings Forth
The feeling vision of Light 
Of Myself 
The Light moves forth
The Breath involves
I take and move
Within Myself
To Self to Sea.

Reflection
For Recitation, Attunement, Realization. 

AL-MALIK

He is the Owner of the universe, of the whole creation - the absolute Ruler. 
Allah is the only Ruler of the entire universe, visible and invisible, and 
of all creation, from before the beginning and after the end. There is none 
like Him because He is the Creator of His kingdom, which He created from 
nothing. Only He knows the size of His kingdom, the number of its population, 
and the strength of His armies. Only His will, His rule and His justice 
exist. What happens is what He wills; what He does not will will never 
happen. He does not need His kingdom, His kingdom needs Him. He rules by 
Himself; He does not need any means of help to rule. He has created the 
universe as a place of work for His creation, and has created the Day of 
Last Judgment as a great court of justice. In the world, one's deeds are 
planted. On the Day of Last Judgment the rewards are reaped. Everyone will 
receive the result of his doings. There is none other than Him in whom to 
take refuge. 

Servants of Allah who come to know their Master, finding the meaning of 
that divine name in themselves, will become sober from the drunkenness of 
counting their fortunes, their high positions and their fame as their own. 
Those who have served worldly kings as gods will wish for the Master of 
their masters. All will know that they are not left on their own in this 
divine kingdom, but that there is an absolute Ruler who sees a black ant 
crawling on a black rock on the darkest of nights, as well as the most 
secret thoughts and feelings passing through minds and hearts. Everything 
that one is and everything that one does is watched and recorded; all will 
be accounted for on the Day of Last Judgment. 
 
One who knows al-Malik, even if he is a king, will know that at best he 
is a shepherd charged for a short time to care for a flock that is not 
his. To the extent of his conscientiousness, hard work and devotion, he 
may expect to be rewarded by his master. If he is a bad shepherd, killing 
and roasting the lambs, drinking all their milk, letting the wolves ravage 
the flock, he certainly will be punished. When his duty as a shepherd ends, 
he will have to give an accounting. It is better to put one's accounts in 
order before the day that they must be submitted. 

'Abd al-Malik is the servant who has been given the power and control over 
his own life and actions, as well as the life of others, to the extent of 
the orders and will of Allah. The manifestation of the name ya Malik, the 
absolute King of the universe, upon a servant of Allah is the hardest to 
bear and the most powerful of the attributes manifested in man.1 

AL-MALIK - The King 

Al-Malik is the one whose essence and attributes are independent of all 
existing things, but everything in existence is dependent upon (in need of) 
Him. To be sure, nothing can exist without Him, whether it be in respect of 
its essence, its attributes, its existence or its continued existence (baqa'). 
Each and every thing derives its existence from Him or from that which is 
derived from Him. Everything other than He Himself is subject to Him in 
respect of both its attributes and essence. But He has no need for 
anything. This, indeed, is the absolute al-Malik. 

An Admonition: It is inconceivable that man could be an absolute king since 
he is not independent of everything. To the contrary, he is always a pauper 
before God Most High, and this would be the case even if he were independent 
of everyone except God. By the same token it is also unthinkable that 
everything in the universe should have need of him. Rather he should know 
that the majority of things in existence have no need of him. Man begins to 
understand the limited degree to which he can accept the title of king only 
when he knows that whereas he might be independent of some things, he shall 
always be totally dependent upon others. The true king among men is the one 
who realizes that in reality only God is the absolute king. For this reason 
he is always and only totally dependent upon God (though he might be 
independent of certain human relationships). 

Nevertheless, he governs his own kingdom in such a manner that his troops 
and his subjects obey him. That kingdom which is his in a very specific way 
is his heart and his physical body. His troops are his appetite, anger and 
passion. His subjects are his tongue, eyes, hands and the remainder of his 
organs. He achieves the rank of a king in the world when he controls them 
and they do not control him; when they obey him and he does not obey them. 
If in addition to this he can become independent of all men, whereas 
mankind as such remains in dire need of him in respect of this life and 
that which is to come, then, surely he becomes the king as far as this 
terrestrial world is concerned. This is the rank of the prophets - may 
the blessings of God and peace be upon them - for they could dispense with 
guidance in respect of the next life from everyone except God Himself, 
while everyone remains in need of their direction. 

Next in order concerning this kingship are the scholars, the heirs of the 
prophets. Their supreme authority lies in the extent to which they have 
the ability of supplying spiritual guidance for men and at the same time 
remaining independent of seeking guidance from them. In this manner man 
is able to approach the angels and their characteristics and thereby draw 
near to God Most High. 
 
This kingship is a gift to man from the true king whose own kingship is 
shared with no one. The perceptive person was absolutely correct when one 
of the emirs said to him, "Ask of me that which you need," and he replied, 
"Do you ask this of me when I have two servants who are your masters?" 
The chief asked, "Who are they?" He answered "Greed and vain desire. 
I have conquered them, but they have conquered you; though I hold sway 
over them, they hold (rule) over you." 

One of (the mystics) said to a senior, "Give me some advice." He replied, 
"Be a king in this world and in that life which is to come." The other 
asked, "How is this possible?" The senior answered, "The meaning is this. 
If you put an end to your greed and appetite for this world, you will be 
a king in both this world and the next. For certainly kingship consists 
of freedom and independence."2 

Orders and Organizations: 3

As the root of the tree brings forth the trunk and its branches, we may 
consider the orders, teachings, and lineages as the branches and fruit. 
The root is found through the center of the center of the source and connects 
as a trunk through the heavenly planes by way of the One Master, the Guidance 
from which it branches into the teachings and is carried forth into the earth 
through the branches of the paths and ways, bearing fruit of the orders which 
seed themselves and drop to the earth, bring forth the sprouts which grow to 
new trees. 

There is a structure and form to the tree, and there is a form and structure 
to the order. With the roots in heaven, or the finer spheres it first is 
brought into being in the level of mind, from which it is acted upon with 
feeling and breath and carried into the land of pattern and then to form. 
The structure is first built as the potential for the intent to express itself. 
At this point it is the capacity through which the force and movement can 
come. It is here that it is brought into denser form and intersperses with 
the lower spheres. The mind, heart, and breath motivates and solidifies the 
pattern into and through to earth or the sphere of activity. When it comes 
in to the earth, it connects through this ordering process to the source and 
intent, and carries with it the intent of the creators, acting as one. This 
process has stepped down the Divine Intent into a workable form through which 
needs can be met and guidance can be expressed. All that is needed now is a 
receiver in earth to make that next step. It is here that the prophet or 
seer - or bringer of the way - by whatever name one gives the person, comes 
into action. 

This person, is the receiver of the Message. He or she is attuned enough to 
feel, receive, or sense the guidance. Through one way or another, or a 
combination of methods, the intuitive guidance is passed from the spirit to 
the material by way of the breath, heart, and mind. It comes from the One 
Guiding Spirit, made of all those and that which associate and become the 
united body or face of that which is behind it. They, it, one, convey to 
the person. 
 
The structure that is there now in heavenly mind, form and pattern can be 
brought forth into the earth as a mirror of that previously created and then 
act upon the earth and those within. This then becomes the work of the Bringer 
of the Way, who establishes the order. This guidance opens the way and forms 
the structure and means to come into earthly manifestation, and it is then 
carried out by the earthly worker. 

As one might reasonably expect, the clearer and closer the worker is attuned 
to the heavenly spirit, the more clearly he can know the intent of the work 
and process, and the more effective he can be in fulfilling it. If the 
person is muddled, yet still the most appropriate vehicle for the promulgation 
of the teaching, then the result will be muddled. If clear, then clear results 
follow. It is thus through attunement to the Divine or higher guidance that 
the person gets a more accurate viewpoint, and is thus more effective in the 
work he is doing. 

This is why, and one of the reasons only, that it is necessary for the human 
person to rely upon the Higher Guidance to act correctly. It is also why 
people go astray from the original intent; that there is, or may be a break 
or clouding of this process. 

He whose heart sings the Divine Song
And tunes to the Music of the One
Brings forth Goodness and Love.

The Nourisher and Sustainer. He Who Is Aware of all the needs of creation 
and provides it with everything. The heart, the soul, the mind, the bodies 
all have needs to sustain its life. From the point of view of the Sustainer, 
It provides all that is needed. If it asks for sustenance, it receives it 
in kind. If it is unable to ask, it is provided for. 

But the flower asks by drooping; the sea asks by drying or being empty; 
the clouds answer by carrying the water. The man asks by needing the light 
of the sun. For all things ask in their own way. The Muqit carries forth what 
is needed through the heart. The attunement to the need of man and guidance, 
together with the attuning to the abundant supply available to fill those 
needs; together with the intent and guidance provides the means. He who walks 
with his head in the air and feet in the ground and heart akin to the One, 
feels the breath of the Divine, and fills the needs. Ya Muqit. 

Reflection
Commentaries for intellect, recitation, attunement, realization. 

AL-MUQIT
He is the Nourisher of all creation. 
 
Allah creates the nourishment of each of His creatures before He creates them. 
No one can take away the nourishment destined for each element of the creation. 

The sustenance due to one will not run out until death overtakes him. Look at 
the plants, look at the birds. Think of the twins in the womb of the mother, 
how each takes its destined nourishment without trying to take away from the 
other and without fighting. Yet the same twins who tranquilly and peacefully 
received their sustenance through their mother's lifeblood, coming into this 
world and growing up, may kill each other for the inheritance of their mother. 
Has Allah told them, "When you come into the world, go and fetch your own 
sustenance, I am done with you"? Has He forgotten to give them their 
sustenance? 

Allah is 'Alim. He is Khabir. He does not forget. He does not fall into 
error. He is Qayyum, Muhaymin, the Lord of the Universes. He does not 
lose sight of His creation, nor does He fail in His protection and care 
for it even for a split second. 

He gives nourishment without being asked to the ones who cannot ask and 
work for their own nourishment. For the ones who can, Allah has created 
means of sustenance. He needs no means. Because Allah wills it, His servants 
may choose between lawful and unlawful means. 

Opting for the unlawful will not increase your sustenance. Whatever your 
nourishment is and wherever you receive it, it can only be your lot. The means 
do not create the sustenance. They do not even give the sustenance. The means 
are like pipes coming from Allah the Nourisher to each and every creation. 
The nourishment in them flows as death presses from the end of the pipes. 
Death will not come upon you until your nourishment is finished, and it will 
certainly come upon you after your last mouthful and breath. 

Therefore a faithful servant of Allah, who believes that Allah al-Muqit is the 
creator and giver of his nourishment until the day of his death, counts on 
Allah's promise alone. He opts for the lawful means. He does not endanger his 
life here and in the Hereafter with evil ambition, treachery, and lying to try 
to get the sustenance due to others. 

'Abd al-Muqit is given the awareness of the needs of others and the means to 
satisfy those needs at the right time in the right amount without delay and 
with nothing lacking.1 

AL-MUQIT - He Who is Cognizant and Capable of Providing His Creation With 
Everything It Needs 
 
The meaning of al-Muqit is that He is the creator of nourishment. 
(The nourishment) He conveys to the bodies is food, and (that which) 
He conveys to the hearts is knowledge. Thus it has the same meaning as 
ar-Razzaq except that al-Muqit is more specific than ar-Razzaq. For sustenance 
includes nourishment and that which is not nourishment, nourishment being 
that which is sufficient for the support of the body. If, however, it is taken 
to mean one's taking possession of a thing, having power over it, with the 
appropriation being achieved by the power and knowledge - and the argument for 
this (interpretation) is in the words of God Most High, "God overseeth all 
things," that is to say, He is cognizant of and has power over everything - 
its meaning would then go back to (what is meant by) power and knowledge. As 
for (the topic of) knowledge, it has already been discussed. As for 
(the topic of) power, it is to be discussed below. In terms of this meaning, 
His characterization as al-Muqit is more complete than His characterization 
as al-Qadir alone and al-Alim alone because it indicates a composite of 
the (other) meanings. Therefore this name is not synonymous (with either 
of these two).2 

Orders and Organizations: 4

The one who brings forth the teaching is not necessarily connected with 
the creation of an organization. By being aware of the Source of Creation 
and the intermediary of Guidance, as one and the same; and by being 
connected and conscious of this connection, he or she brings into earth 
the ordering of light, love, harmony, and beauty. This is the real "order", 
for this person has been touched by the Divine to express it, and does not 
create it of his own. Later, he or others may solidify it more into 
structure, but the ordering and conveyance is the first step. 

If one looks at the teachings of the originators and the prophets, one 
finds a common theme of: "not me - not the person, not the means, not 
the words, not the motions, not the forms - but the True One, the Creator, 
the Source. All the rest is the process and the effects. Pay attention to 
the Source, the Only Real and True Being. Let that be the guiding light, 
not the outer forms." 

This then is brought through with the Divine Ordering. It is only later, 
when there is degeneration, when there is clinging by the followers to 
the person, or the forms, or the structure, that the ordering decays and 
loses its full usefulness. Should that continue, eventually it 
crystallizes beyond hope of redemption and becomes an empty shell, 
devoid of life, and must be replaced or superceded. 

There is any series of cases in which people of good intention desire 
to extend the life and reach of an organization and bring forward 
other or new means of service, teaching, or approaches. They will 
sometimes form "orders" which are of similar structure, form, or 
name of Real "live" orderings, but without the Divine origin and 
Guidance of the Spirit. These are not truly "orders" from the higher 
point of view; but they certainly can be of some more limited use or 
value. As long as they are perceived and put forth in this manner then 
there is no confusion. However, they usually are not offered or taken 
in that more limited fashion and are mistaken for the true ordering 
from the One Guiding Spirit; therefore leading to confusion and blockage 
rather than clarification and connection. 

Reflection
Commentaries for intellect, recitation, attunement, realization. 

AL-GHAFFAR 

He is the one who accepts repentance and forgives. If one is guilty of the 
disruption of harmony within oneself and around oneself, which is perhaps 
the greatest sin, and one realizes, wills and begs Allah's help not to do 
it again, if one begs with tears of shame and asks Allah al-Ghaffar for 
forgiveness, Allah will forgive one and perhaps transform one's sin into 
a good deed. 

A sinner is like a poor fellow who has fallen into a sewer. What is the 
first thing that he must do? He cannot face others in that state, nor 
can he stand himself. He must wash and cleanse himself, unless he is 
insane, not realizing his offensive state. The soap and water with which 
to wash one's interior is repentance. Woe to those who do not see nor 
smell the dirty stench filling their interiors! 

Repentance is between each person and Allah; no one else need hear it. 
It need not even be pronounced. Allah knows what passes through one's 
heart. Repentance must also be accompanied by a firm intention not to 
do the sinful act again. The sign of acceptance of your repentance and 
the accordance of forgiveness by Allah al-Ghaffar, is that He will not 
let you repeat that sinful act again. 

'Abd al-Ghaffar is the one who is given the quality of forgiving a 
fault, of covering and hiding a fault from others, of having the 
compassion of not seeing a fault as a fault. He does this in cases 
and to persons whom Allah, the Forgiver, has forgiven.1 

AL-GHAFFAR - The Very Forgiving One 

Al-Ghaffar is the One who makes manifest what is noble and veils what 
is disgraceful. The sins (of man) are among the disgraceful things which 
He veils by placing a veil upon them in this world and disregarding their 
punishment in the hereafter. Al-Ghafr means veiling. The first of God's 
veils for man is to be found in the fact that the opening in his body 
that has been created for that which his eyes consider ugly has been 
hidden within him and is concealed within the beauty of his exterior. 
How great is the difference between the interior of man and his exterior 
in terms of cleanliness and dirtiness, and ugliness and beauty! Just 
look at that part of him which God exposes and that part which He covers! 

God's second veil for man is the human heart which He has made the seat 
of his reprehensible thoughts and disgraceful desires so that no one 
might know about this veil. If mankind were aware of the things that 
occurred in (a man's) mind in terms of repeated temptations, thoughts
of corruption, deception and evil thinking in general, certainly they 
would detest him. But behold how his secrets and weaknesses are veiled 
from all people but himself! 
 
God's third veil for man is the forgiveness of the sins for which he 
deserved to be disgraced in the sight of mankind. God has promised that 
He will exchange good deeds for man's misdeeds so that he might cover 
the repulsive qualities of his sins with the reward of his good deeds 
when he has proved his faith. 

An Admonition: Man's portion of this name lies in his veiling for the 
next man that part of him which needs to be veiled. (Muhammad) said - 
may the peace of God be upon him - "The one who veils the imperfections 
of a believer, his imperfections will God cover on the day of the 
resurrection". The slanderer, the spy, the avenger and the one who 
requites evil with evil are far removed from this characterization. 
However, the one who is characterized by it is the one who does not 
divulge anything about God's creation except those things which are 
best in them. There is no creature totally free from perfection and 
imperfection, from ugliness and beauty. The one who disregards the 
repulsive qualities and remembers the good ones is the person who 
possesses a share of this name, even as it is related of Jesus - 
may peace be upon him - that he and his disciples passed by a dead 
dog, and the stench of it was over-powering. His disciples exclaimed, 
"How this corpse smells!" But Jesus - may peace be upon him - replied 
"How lovely is the white of his teeth!" In this way he pointed out 
that they ought to mention only that which is good.2 

Orders and Organizations: 5

When the Teaching is brought forth, the Bringer of the Way or Word, 
if he is attuned to the Divine Purpose through the One Guide, works 
in conjunction. This person has the capacity to include a greater 
personality expression through the physical, mental, psychic, heavens, 
and planes of structure, pattern and form, and becomes a co-worker 
in developing and expressing both the ordering and Teaching. It is 
here that the personality assumes a larger "field" and expands to 
operate in a larger venue, from the larger point of view. The faces, 
bodies, minds, and personalities of the co-workers are all perceived 
as expressions of one's own being - inclusive with and manifestations 
of the One Real Guiding Spirit. 

It is actually a great service for those who have existed through 
physical form and who have returned even further on the path of 
reintegration to keep a contact with the physical. It is a choice 
of consideration to keep within oneself and connected to those who 
call out and to those who pay attention. It is the Bodhisattva - 
as part of the attributes of the All-Being-One. These personalities 
are kept so that contact can be made by the earth residents and those 
in need coming and going. Part of the work is the responsiveness to 
"calls of help" - or prayers. Part of the work is guidance, and part 
of the work is strengthening of the form and underlying structure of 
the ordering. All of this can take many forms. For example, guidance 
can be expressed in many ways. Prayers can be answered or interceded 
through many avenues, and the strengthening can take place on multiple 
levels. But always behind and through all these different avenues or 
vehicles, there is a continuity of Heart, Breath, and Mind. There is 
creation through the motivation of Spirit-Stuff by will; with the 
direction of mind and will, the pervasiveness of heart, and the 
connection and carrying of and through breath. The person of the 
Bringer of the Teaching, Way, and Order co-operates in this process, 
from that point of view, while also cognizant of the personal vehicles. 
 
This is where the ordering is brought into the earth. It is created, 
using form, mind, symbol, pattern, and structure. It is actually 
created first as real before it is built in earth. The archetypes 
are applied and utilized. The forms of cube, sphere, pyramid, cross, 
flame, are all part of the architecture. The presence is so real 
that it can be seen and felt. Then it is filled by the earthly work 
and structure; but first comes the construction and densification 
through the finer planes. Color, sound, breath, will, seeing, and 
feeling, are some of the tools that are applied in this construction. 
It is very real and present, and can be and is strengthened through 
attention by all concerned. This then is the building of the 
foundation of the order. 

Included with this will also be the scope of the order. This will 
include size - that is physical area - intent or purposes, and range, 
including peoples and times. There are some orders set up for very 
specific purposes and are then deconstructed or abandoned after 
that purpose is achieved - although the empty shell may mistakenly 
be continued, or attempted to be continued. There are some orders 
that are particular to a certain peoples or race, and some that 
are limited in time or space to achieve a particular effect or 
series of effects, with the intent that it is dismantled and ceases 
to operate after its usefulness is done, and it has brought forth 
what is needed. There are other orders which are more far reaching 
both in scope, purpose, time, and location. These become the world 
teachings or have a more global or universal purpose. 

The workers within the ordering need to have an awareness of both 
the purposes and extent of the order. In this way they can maintain, 
perpetuate, or end it properly and adequately. Without that they are 
acting in the dark and subject to their own personal limitations, 
desires, and conditioning. It is one of the responsibilities of the 
Bringer to convey this information, but much more importantly, to 
open the way for the consciousness and awareness of purposes, intent,
scope, and breadth of the ordering to come to those who follow afterward. 
By doing so the work continues in the right way, for the right people, 
in the right time. Thus, then, after the "death" of the body and "passing" 
of the personality, a part of what remains is the establishment and 
continuation of the lineage of the order. 

Reflection
Commentaries for intellect, recitation, attunement, realization. 

AL-QUDDUS
He is the most pure one, devoid of all blemish, shortcoming, weakness,
heedlessness and error. 

Al-Quddus is the equivalent of the attribute mukhalafatun 
lil-hawadith - He is the Creator "bearing no resemblance to the 
created." This is one of the five qualities that indicate the 
non-resemblance of Allah to anything. 
 
Al-Quddus is the unique purity that is Allah's, whereby His essence, 
His attributes, His names, His words, His actions, His justice, 
are devoid of all blemish. He bears no resemblance, in any of 
His attributes or actions, to even the most perfect of His creatures. 
Even the most perfect creatures have something lacking in their essence, 
attributes, actions, judgments, or words. For one thing, they are temporal, 
while Allah - the most perfect, the most pure, is eternal, free of time 
and place. Before existence there was no time and no place, but Allah existed. 

The believers who understand and feel this divine purity will wish to praise 
Allah for His perfection (taqdis) and will remember to avoid attributing any 
qualities that are defective or any temporal imperfect state to Allah (tasbih). 

To find the feeling of al-Quddus in oneself, one should work on cleansing 
one's faith by eliminating doubts. Faith is a whole. The existence of a 
single doubt blemishes it. One should try to cleanse one's devotions and 
prayers by sincerity. Sincerity in prayer is to pray to Allah for Allah's 
sake, for no other purpose, seeking no other benefit. Otherwise the prayer 
itself becomes shirk, the unforgivable sin of associating equals with Allah. 
One should try to cleanse one's heart by abandoning bad habits; bad habits 
are like garbage and thorns, and our hearts are Allah's houses. He says, 
"I do not fit in heavens and earth, but I fit into the hearts of My believing 
servants." 

'Abd al-Quddus is he whose heart is cleansed and purified, and contains none
 but Allah. A heart filled with Allah is safe from all but Him entering it. 
The manifestation of the name Ya Quddus, the Most Pure, could only appear 
in a heart described by Allah in the Holy Tradition: "I do not fit into the 
heavens and the earth, but I fit within the heart of my faithful servant."1 

AL-QUDDUS - The Most Holy One 

Al-Quddus is the one who is above every description which human perception
could apprehend, the imagination could grasp, the fancy could reach, the 
innermost consciousness could pervade and thereby have an understanding of 
Him, or the reflection could determine. I do not merely say that He is free 
of faults and deficiencies, for the mention of this would be akin to a breach 
of propriety. Certainly it is not part of propriety for one to speak of the 
king of a country and say, "He is not a weaver," or "He is not a cupper." 
For to deny the existence of an object in one sense of the word almost 
suggests that this object may exist and together with that suggestion there 
is a deficiency. 

I would rather say that the Most Holy One is totally free from all of the 
characteristics of perfection as the majority of people commonly understand 
this concept. This is the case since man normally looks to himself, first 
of all, in order to become acquainted with his own characteristics and 
thereby realizes that only some of them are perfect. The perfection he 
sees is related to his knowledge, power, hearing, seeing, speech, will and 
choice: In conjunction with these faculties he applies the term, saying 
that these are the names of perfection. 
 
But this self-inspection also reveals areas of imperfection in respect of 
his ignorance, incapacity, blindness, deafness and dumbness, and vis-à-vis 
these faculties he applies the term imperfections. The aim of his praise 
and characterization of God Most High is that he might portray Him in terms 
of the qualities of his own perfection, such as his knowledge, power, 
hearing, sight and speech as though at the same time he withholds from 
Him the characteristics of his imperfections. 

But God Most High is completely free from characterizations in terms of 
man's perfection, even as He is free from characterization in terms of 
man's imperfections. God Most High is free from and exalted above every 
attribute that one could possibly ascribe to man, and above everything 
resembling them. Unless there is special permission to use (names) and 
it is proper (to do so), the majority of these attributes cannot be ascribed 
to God Most High. But you already understand this subject from the fourth 
section of the introduction, and therefore it is not necessary to repeat 
it here. 

An Admonition: Man is holy to the extent that he sublimates his will and 
knowledge. As far as his knowledge is concerned, he should sublimate it 
from all objects of imagination, from things perceived through the senses 
as well as those merely fancied, and from all those perceptions in which 
the animal kingdom shares. Rather the activities of his reflection and 
his knowledge should be concerned with those things which are above 
being (either) near and apprehensible by sense, or distant and inaccessible 
to sense. In fact, he must rid his inner being of all objects-of-sense 
perception and imagination and must acquire such forms of knowledge 
that, even were he deprived of the instruments of his sense perception 
and his imagination, it would continue to be noble, universal, divine 
knowledge related to the eternal and everlasting objects-of-knowledge, 
not personal (knowledge) subject to change and alteration. 

As far as his will is concerned, he should keep it free from concern 
for human fortunes which in the final analysis are reduced to the 
pleasures of passion, anger, eating, marrying, dressing, feeling 
and gazing upon things, and the remainder of the pleasures he may 
attain by means of his sensory perception and the desires of his 
heart. Rather will he desire God alone. He will find pleasure only 
in God. His only real desire will be his meeting with God, and he 
will rejoice only in his proximity to God. If Paradise and all 
its delights were offered to him, he would not concern himself 
with them. He will not be satisfied with anything in the house 
except the Lord of the house Himself. 

In short, the sensory and imaginative perceptions are shared by 
the animal kingdom. This being the case, it is imperative that 
he advance beyond them to those things which are the particular 
characteristics of man. Appetitive, human satisfactions the animal 
kingdom knows also. Therefore, it is necessary that he free himself 
from these. The dignity of the seeker is commensurate with the 
dignity of that which he seeks. The one whose concern is with that 
which enters the belly will discover that his value is found in that 
which goes out of it. But the one who has no aspiration at all except 
for God Himself, will have a rank commensurate with his aspiration. 
The one who raises his knowledge above the stage of mere sensory 
perceptions and imaginations and dedicates his will to that which 
is above the demands of appetite, certainly he has entered the 
fullness of the realm of holiness.2 

Orders and Organizations: 6

When a person establishes an order in earth, if correctly approached he 
is working in conjunction with, and with the point of view of unity and 
cooperation of the Guide. From that point of view, one is aware of certain 
patterns and potentials, and also "receives guidance" or is aware of need 
and the overall methods or approaches and work. But it is through his 
determination and actions in the physical that this is carried to its 
next step. It is always working in conjunction, but as the tool that 
is equal to the level of the world. This then is the human component 
of the chain of transmission or the ladder of creation and lineage. 

The work that is attempted then is to be conscious of both, or multiple 
levels, and to do what is needed in the particular situation. While 
the general pattern may exist, it is subject to change according to 
the physical needs. 

Approaches and forms are determined by the people and situations, not 
the overall patterns. Intent and purpose can only be carried forth 
when there is capacity to receive it. This capacity is found through 
those that the work or teaching is passed on to. In most cases it 
must also be developed further by the "teacher" or guide - that is 
the bringer or maintainer of the ordering, by whatever name or title. 

The important thing to keep in mind here, is that for the work to be 
successful the process of expressing the guidance must take whatever 
form is needed. This is adaptable and changeable to the particulars 
of the situation, which includes the people, places, and times. 
As the grouping changes and develops then there may very well be a 
change in the guidance, teaching, or form. As the people involved 
grow or change there may also be a corresponding change in structure, 
words used, practices, methods, or emphasis. All of this is also 
determined by the guide in conjunction with and from the point of 
view of the One Guiding Spirit. 

As the outer forms change according to the need, there will be some 
involved who do not like it. There may also be others who are more 
impressed and drawn to it. That is not important other than as an 
indication of personal reactions. But it is also up to the working 
guide to assist those people toward a proper and more real integration 
of understanding, purpose, and action. This will allow the grouping 
to form and function more completely and adequately. If these stages 
are missing there is the risk of both crystallization and deception. 
So as the needs change there may also be a corresponding change of 
form or method. 

This is important to keep in mind in both the development and 
growth of an order or organization. It is a basic teaching and 
understanding that needs to be conveyed to those involved. This 
is so there should first of all not be a clinging to form or 
person, and secondly and more importantly, there will then be 
promoted the correct point of view to look from and adjust the 
work as needed. This will then feed over into the personal 
approaches of those involved and their own work. In this way there 
can be the establishment and continuance of a spirit of spontaneity 
rather than crystallization or decay through clinging to form. 
 
What are some of the qualities we are seeking to instill and develop 
and what are some to diminish or expel? These are conveyed through 
the attention and awareness of the bringer, supervisor, or 
guide - the one charged with that responsibility. But it works best 
by also being in harmony both with the Guiding Spirit and the people 
involved, so there can be a functional continuity. 

The qualities to develop are an awareness of purpose, place, and time, 
in accordance with need; and the methods and forms to meet those needs. 
The qualities to avoid are shortsightedness, personal ambitions, desires 
and aversions, and a reliance upon any past methods or means that 
have allowed this situation to reach the point that it has. 

Reflection
Commentaries for intellect, recitation, attunement, realization. 

AZ-ZAHIR 
Allah is the Manifest One. 

A thing is apparent to some and hidden from others in accordance with their 
abilities to see and to realize. Allah Most High is hidden from those who 
seek to see by means of their senses or their imagination, but He is 
apparent to those who seek to know Him by the inference of that treasure 
of wisdom and reason that Allah has bestowed upon them. 

Allah is hidden in the endlessness of His infinite power and existence. 
He is like a light that makes all visible, yet His Light itself becomes 
a veil to His Light. That which has no bounds seems not to have a shape, 
therefore becoming invisible. But He is apparent in everything: everything 
our eyes see, every sound we hear, everything we touch, everything we taste. 
The meaning of everything we think, everything without and everything 
within us, is not Him but is from Him. Everything is a proof of His 
existence. Everything says, "I am nothing on my own. The one who made 
me, who keeps and maintains me, is my Creator. I am in need of Him every 
moment of my existence. Every shape, every color, every taste, every 
perfume, every movement, every force, every quality that appears in me 
is from Him. It is His making, His gift, His bounty, His work." 

Allah is manifest in His attributes. One can know an artist from his 
artwork. If one does not see the setting sun, but sees its reflection in 
distant windows and says that he has seen the sunset, he is not lying. If 
one sees the perfect attributes of Allah in His creation, within and 
without himself, and says, "I have seen Allah," he is not lying. 

One is able to see only what is closest to one, and that which is closest 
to you is yourself. Man is Allah's best creation. All creation is within 
man. If you see His perfect attributes in the perfect creation that you 
are, you will see Allah the Manifest One, and your faith will be complete. 
 
The apparent and the hidden are also in man. His form, his words, his 
actions, and his work are manifest. His feelings and thoughts are hidden. 
Man is not what he is only because of what is manifest in him. He may grow 
fat or thin, he may even lose a limb - but his essence, his identity, that 
which is he, that which is constant, is hidden in him. His identity becomes 
manifest only through his action, through the evaluation of the quality of 
his actions. 


'Abd az-Zahir is the one to whom the inner meaning of things becomes outwardly 
manifest, like the prophet Moses (May Allah bless him), upon whom the secret 
of the Manifest One was bestowed. He saw the manifestation of the divine 
light in the flames of the Burning Bush, and invited the Bani Israel to 
faith with a huge Torah revealed to him in golden script, ordering worldly 
law, salvation from the hand of the tyrant, and the benefits of Paradise.1 

AZ-ZAHIR AL-BATIN - The Manifest and Hidden One 

These two characterizations also are among those that are relative, for that 
which is manifest is (at one and the same time) manifest (in relation to) one 
thing and hidden (in relation to) another. (But) from the same point of view 
it cannot be both manifest and hidden. Rather it is manifest from one point 
of view and hidden from another, for it is only in relation to perceptions 
that things are manifest and hidden. 

(Certainly it is true that) God Most High is hidden if He is sought through 
the perception of the (five) senses and the treasure house of the imagination, 
but He is manifest if sought through the treasure house of the mind and its 
reasoning faculties. You may (object to this and) say, "As for His being 
hidden in relation to the perception of the senses, that is (quite) obvious; 
but as for His being manifest in relation to (that which is perceived by) 
reason, that is abstruse. For (one terms) manifest that about which there 
is no dispute, that in the perception of which people do not differ. But 
this is a point on which men have had great doubt. How, then, is it possible 
for him to be a manifest one?" 

(At the same time), however, you must realize that He is hidden in spite of 
his manifestness, in view of the degree of his manifestness. (Or to state the 
matter in another way), his (very) manifestness is the cause of his hiddenness 
and his (very) light is the veil of his light, for everything which goes beyond 
its own limits must (eventually) turn to its opposite. Perhaps you are astonished by this teaching, consider it (quite) remote and will not understand it unless we cite an analogy. 
 
Let me assure you that if you were to consider a single word written by a 
certain author, from it you would be able to infer that he is learned, capable, 
and able to hear and see, and you would also reach the position where you were 
very certain about the existence of these attributes. Indeed, if you saw a 
written word, (from it) you would attain unmistakable evidence of the existence 
of its writer who is learned, capable, able to hear and see and, (of course), 
is alive, and the only evidence (of his being such a person) would be the 
formation of the single word (in question). Even as this word is unmistakable 
evidence of the attributes of (its) author, so (also) there is not an atom in 
the heavens and the Earth, not a celestial body, star, sun, moon, animal or 
vegetation, not a characteristic or anything that is characterized which does not 
bear witness of its own need for (the) manager who planned it, determined it and 
endowed it with its particular attributes. Moreover, man cannot contemplate any 
of his own external or internal members or parts, or any of his attributes or 
states which pertain to him by necessity and not by his own choice, without 
finding them to be outspoken witnesses for their Creator, Realizer and Planner. 

This same truth applies in respect of everything which he perceives by means of 
all his senses, whether it be within or without his own person. If (some of) the 
things differed in respect of the witness (they brought), in that some of them 
bore witness and others did not, surely certainty would result in respect of 
all of them. But since the witnesses are so numerous that they have overlapped 
and (therewith) become indistinct, they have (in fact) become obscure due to 
(the) excessive clarity. An illustration of this is that the most manifest of 
(all) things are those which are perceived by the senses, and of these the most 
manifest things are those that are perceived by the senses of sight, and the 
most manifest of (all) things perceived by sight is the light of the sun which 
shines upon (worldly) bodies, that light by which everything becomes manifest. 
How could that by which everything is made manifest not (itself) be manifest? 

This (is a question that) has confused many people and caused them to say, "As 
far as the coloured objects are concerned, only the colouring - (that is to say) 
black and red - exists in them. As for the possibility of there being together 
with the colour a radiance and a light associated with the colour, this is not 
true." These people become conscious of the existence of light in the coloured 
things by the difference they perceive between the shade and the pace of the 
light and between nighttime and daytime. Since it is possible to conceive of 
the sun being concealed during the night, and its being veiled from sight by 
(various) dark bodies during the day, (you know that) its effect is distinguishable 
by the things that are coloured, and thereby the difference is perceived between 
that which is affected and illuminated by it and between the shaded objects 
concealed from it. 

Thus the existence of the light is (actually) known by the non-existence of 
the light. (The same result would also obtain) if existence were placed vis-à-vis non-existence and the difference were perceived, with colours remaining constant in either case. If the light of the sun fell upon all the bodies that are manifest to a person and if the sun did not set and so enable him to notice 
the difference (made by its setting), surely it would be impossible for him 
to know that the light is something of consequence, existing and distinct 
from the colours; and this in spite of the fact that it is the most manifest 
of all things; indeed, it is that which makes all things manifest. 

(Similarly), if the non-existence or absence of God Most High, the Holy 
One, from some things, were conceivable, certainly the heavens and the 
earth and everything that would be cut off from His light would perish, 
and (then) surely the distinction between the two states (of existence 
and non-existence) would be comprehended. (In such an eventuality - which, 
of course, is impossible) His existence definitely would be known. But 
since all things are in agreement in respect of the witness (of Him) and 
all of the various states are uniformly constant, that is the cause of 
His being hidden. Praise, then, be to the One who is concealed from mankind 
by His light, the One who is hidden from them by the degree of His 
manifestness! He is az-Zahir, the One (in comparison with whom) there is 
no one more manifest; and He is al-Batin, the One (in comparison with whom) 
there is no one more hidden. 
 
An Admonition. Do not be surprised at this (admonition) in respect of the 
attributes of God Most High, for the sense in which man is (said to be) 
man is both manifest and hidden. It is manifest in that one may infer it 
by looking at his orderly (and) wise deeds; (but) it is hidden if it is 
sought through sensory perception. For sensory (perception) is concerned 
only with his external form, (but the fact remains that) man is not man 
(simply) by virtue of his visible form. For if that form is changed - 
indeed, if all his component parts are changed - he is still he, (a man). 
And (it is an indisputable fact that) the (various) parts (of the body) 
do change. When he has grown old perhaps the parts of every man's body 
are no longer the same as they were when he was a youth. They disintegrate 
with the passing of time and are exchanged for similar parts as a result 
of the nourishment (one receives). But man's nature has not changed. 
That (inner) nature is hidden from the senses, (but) it is manifest to 
reason by deduction from the evidence of its effects and deeds.2 

Orders and Organizations: 7
   
When an order is brought forward and the teaching expressed, there is 
a need both for a bringer and receivers. One can not take place without 
the other. When there are receivers, from whom it is hoped that 
eventually another or other givers will develop, that obviously 
means there are people involved. Assuming there is a basic understanding 
of the potential for clinging to outer forms or teachings, there still 
is the need to have form through which to function. These forms are set 
up for several particular reasons, all within the framework of 
expression of the teaching and the continuance of both it and the 
ordering. 

The difficulty with form is that by its very nature it is crystallized. 
The problem is to deal with it in the proper way so it does not intercede 
between the Teaching and the learners. There needs to be a constant 
attention to the balance of form, structure, guidance, need, and spontaneity. 
This is done through knowing the goal of the teaching, an awareness 
of the need of the learners or students, and the methods to get to the 
goals. 

Since there are people involved in any guiding and learning situation, 
these people need to interact. They will also have to interact with 
the rest of the world and other peoples in some ways. There are, in 
addition, certain responsibilities and relationships that these people 
have. They can be associated with family, job or profession, or other 
work. All of these will have to be integrated and worked with within 
the structure of the teaching. In addition to these outer 
responsibilities or associations, people have certain basic requirements 
involving housing, food, clothing, and other "necessities" of life. 
These all have to be provided in some reasonable ways and need to be 
paid for. Out of this may come some sort of structure to provide or 
assist in providing for some or all of these "needs". This may mean 
the forming of some sort of organization or living place. In addition, 
there will have to be some place or places to hold classes or meetings, 
and to do work related to the purposes of the order. As the teaching 
is most effectively brought through everyday life, there will have 
to be provisions made for this interface and interaction, rather 
than a hermitage (although that could be beneficial and needed in 
other situations). 
 
All of this, then, lends itself to the creation of some kinds of 
physical and social structures; which will then be seen as the 
outer face of the organization. This also is where there is the 
potential for clinging to forms and to elements of self-perpetuation. 
Just because something exists for a real purpose at one time does 
not mean it should exist beyond the fulfillment of that purpose. 
When its usefulness is finished, it is time to move on from it or 
dissolve it. 

The organized physical entity (organization) may take almost any 
specific form and structure to meet the expression of the order 
(which is different than the organization) and the teaching. 
It needs to be always kept in mind that the outer is only for 
the purposes of expression and is both temporary and changeable. 
Thus it will take the form that is appropriate for the peoples, 
times, and situations. It must be fluid enough to adapt to that; 
and the people involved must also be fluid enough to change, and 
sensitive enough to know both when change is needed, and aware 
enough to know the direction toward which to move. This process 
then becomes the school that provides the means of interaction 
and learning that comes through putting into practice the teachings. 
This includes, of course, guidance from the physically unseen levels;
those presently involved with this guiding structure or form on all 
levels, those who initially brought it forth and oversee it, and those
who may have come after, in earth, making up the lineage. The forms 
are not important other than as means to bring forth the teaching and 
work in the appropriate means and ways. 

Reflection
Commentaries for intellect, recitation, attunement, realization. 

AL-BASIR 
He is the one who is All-Seeing. 

He sees all that has passed, all there is and all there will be until 
the end of time - from the time when He moved the sea of nothingness 
in 'alam al-lahut until after Doomsday and the Last Judgment. He has 
also given to His creatures the ability to behold His creation. Some 
of His creatures see shapes and colors and movements better than men do, 
but He has given man an eye of the heart, to see deeper than what meets 
the eye - an inner eye to see the inner man. 

That eye is called the basirah. Although we cannot see Allah - only 
He can see Himself - with the basirah we can see ourselves. In doing 
so we will know that though we cannot see Him, He is looking at us, 
seeing not only what is on the outside of us, but what is in our 
minds and what is in our hearts. He who sees himself and knows himself 
knows that Allah sees him. 
 
When you are in front of someone whom you respect and fear, you behave 
properly, with good conduct. You stand respectfully. You watch what 
you do and what you say. Yet that person can only see your outside; 
your respect and fear of him depend only on your temporal worldly 
interest and concern. The one who has created you and the ones before 
you, the one who truly controls your life, sustains you, loves you, 
protects you, has mercy on you, is with you night and day, the one 
on whom your life depends for eternity in the Hereafter - He is closer 
to you than your jugular vein. He has also told you clearly through 
His prophets and in His holy books what He wishes you to do, how He 
wishes you to behave, to the minutest detail. Yet right in front of 
His eyes, you do not hesitate to perform the most shameful and 
careless acts, without respect or fear. 

Is it because you do not see Him that you believe that Allah al-Basir 
cannot see you? 

'Abd as-Sami' and 'Abd al-Basir are the ones who hear and see the 
Truth with the eyes and ears of Allah, as Allah says in a divine 
Hadith: "My servant comes close to me with his continuous devotion 
until I love him and when I love him I become his ears with which 
he hears and his eyes with which he sees and his tongue with which 
he speaks and his hand with which he holds."1 

AL-BASIR - The All-Seeing One 

He is the One who watches and observes in such a way that (even) 
that which is under the earth does not escape His attention. 
Moreover, His seeing this also is free of dependence upon the pupil 
of the eye and the eyelids, as well as being free of the necessity 
of relying upon the stamping of forms and colours upon His eye as 
they are imprinted upon the eye of man. For human vision results 
from the receiving of impressions and the changing (of colours), 
and this necessitates (the presence of various) accidents. If God 
is free of this necessity, sight in this case is an expression for 
the attribute by means of which there is disclosed a perfection 
which differentiates between the things that are seen. (Certainly) 
this is more evident and obvious than that which can be understood 
by one whose perception is (a sense of) sight which is limited to 
such degrees of existence as are manifest. 

An Admonition: In respect of sensory perception man's portion of 
the characterization of sight is self-evident. But it is weak and 
inadequate. For man's sight does not extend to (those objects) 
which are distant, and it does not penetrate the hidden object 
which is near-by. Rather does it only reach the things that are 
obvious, and it falls short of those things that are hidden, 
including (man's) secret thoughts. However, man's portion of seeing 
spiritual matters consists of two things. One of them is that he 
knows that God created vision for him so that he might behold the 
signs and wonders of the kingdom and the heavens. And his vision 
is a warning. A (certain) man said to Jesus - may peace be upon 
him - "Is there any creature who is similar to you ?" He answered, 
"The one whose vision amounts to a warning and his silence indicates 
that he is thinking and whose speech consists of remembering (God), 
he is similar to me." 

Man's second portion of seeing spiritual matters consists of the 
fact that he knows that God sees him and is aware of him, and therefore 
he does not take lightly this fact that God sees him and is aware of him. 
The one who hides something from one other than God when he does not hide 
it from God Most High is the one who makes light of God's sight. 
Watching one's step is one of the fruits of faith in this characterization. 
The one who draws near to sin while knowing that God Most High sees him, 
Oh, what a reckless man he is! And if he thinks that God Most High does 
not see him, Oh, what an unbeliever he is!2 
 
Orders and Organizations: 8

When a teaching is brought through and expresses it can take any form 
and use any tools to convey what is needed. The same can be said about an 
organization, for it is an extension of that teaching. The ordering of an 
outer organization in a sense also reflects the inner order, but that is 
more difficult to see. 

What is apparent though is that the person or persons who have responsibility 
for either bringing through the teaching and/or establishing and building 
the order, will have to operate from the station and point of view of inner 
awareness and cooperative guidance in order to do the work correctly. It 
cannot ever be by outer considerations or based upon other established 
forms, methods, or structures. Usually, it is the same person who "starts" 
the order and conveys the teaching. 

Because the outer forms or structures of any teaching can take any forms 
that are appropriate, it is easier to indicate when a form has crystallized 
or outlived its usefulness than it is to say if it is real and useful. 
However, there will be certain overall characteristics of a vibrant, 
living teaching and an order in harmony with its source. 

There will be a fluidity of function. What may seem appropriate at one 
time will or may change at any other time. There is a point of view and 
actual encompassing of and by the Order Bringer that includes the scope 
and body of the order all within that person. The mind, heart, and breath 
expand to both include and be in touch with all the members. The leader, 
Pir, or director (by whatever title) of the order will be able to harmonize 
the separate parts into a unified whole. The forms that this takes are 
more on an unseen rather than the outer basis. It is conveyed both 
through an initiatic structure and process and also the integration of 
breath, heart, and mind. 

The outer work of the teaching also reflects the inner or more refined. 
It can take any form that is needed. There is a nice story of "Three 
Visits to a Sage" which illustrates this. It is about people who come to 
a teacher who is attempting to introduce and accomplish different 
corrections. Each time they visit, the outer teaching is different and 
each time there are various reactions of like or dislike, affinity or 
repulsion. 

There are certain characteristics of a teaching though that can also be 
indicators of it being vibrant, alive, and responsive. Then, for both 
an order and its initiatic processes and methods, and a teaching, there 
are many more indicators of its deterioration or becoming crystallized 
or reflecting a conditioned attitude or approach. 

For an order, here are some indications it is alive and functional. 
They will be present from the point of view of at least the person with 
the central responsibility of coordinating the order and preferably 
also by those who are bringing forth the teachings. 

There is an awareness of those who comprise the order - on all levels. 
There is the ability to communicate with and feel the presence of those 
in the order. 
There is an understanding, feeling, and awareness of the underlying form, 
pattern, and structure of the order. 
There is an awareness of the purposes and goals of the order, both 
immediate and long term. 
There is the ability to accommodate the presence of those within the 
lineage or chain of the order, and both see and feel from their point 
of view. 
There is an understanding and awareness of the relationship of the
order to that of other teachings and orderings. 
There is a sense of unity within both the order and the overall 
structuring. 
There is a common purpose and both a feeling and knowing of working 
together as part of one whole. 
There is a sense of unity between the order, the people who make it up, 
and with people and beings of other teachings and orders. 
There is not a sense or feeling of "us and them". 
There is no competition within the inner grouping, but rather a feeling 
of being complementary. 
There is an easy sharing and consideration of others. 

For the director, leader, coordinator, Pir, or other person named in 
charge of heading the order, there will, in addition to the above, be 
the ability to function with form, pattern, will, mind, and breath in 
the integration of the order. There will be an overall ability to 
include all members of the order, the underlying and interpenetrating 
structure within one heart, being and awareness, and to hold it there 
with any concentration that is needed. There will be the conveyance 
of instruction, guidance, and inspiration through the channels of 
breath, mind, and feelings when appropriate; and that awareness of 
communication and guidance will be maintained and expressed as needed 
when working outwardly as well as inwardly. As only one small example 
of activity, he may, among many other things, use will to work with 
thought forms, and utilize energy in that process. This is applied 
on the level of pattern. 

The following elements are also indications of aliveness and 
responsiveness of an order: 

Initiation will be inner based rather than outer. 
Not all people seeking initiation will be accepted. 
There will be varied waiting times and pre-consideration based 
upon the individual. 
There will be a central positive indication that the person 
should be initiated. 
While there may be general teachings, readings, or courses 
that are asked of pre-initiated; these will not override inner 
knowing. They are not required, but are treated as suggested 
general guides and may be adapted to the person. 
There will never be a passage of money to get initiated. 
Although there may be ritual, it is not necessary and can be 
changed or done away with at any time or in any circumstance. 
There will not be tying to an outer organization, personality, 
or person to be obeyed. The inner will rule the outer. 
There will not necessarily be dues, fees, or tithing to be a 
member of an order. 
There will not be pressure to conform. 
For the teaching, this too has outer form that may be recognizable 
as reflections of vibrancy and aliveness. The process of conveyance 
of the Teaching is fluid and responsive to the needs of the persons, 
place, and time. All other things are subordinate to that. 
What is conveyed is what is needed, not more or less. 
The teaching can take any form. 
Real learning is different that outer traditional learning and must 
be approached correctly. 
One of the initial and continuing lessons in learning is learning 
how to learn. This is stressed over memorization, recitation, and 
accumulation of fact. 
The acceptance of people into a grouping is based upon their 
capacity and ability to integrate rather than their past "credits", 
states, or positions, and rather than random or self-selection, or 
expressed intent. 
The capacity to learn is stressed over outer knowledge. 
The teaching is conveyed differently for different people or at 
various times or in various settings. 
There is a spontaneity and newness of expression each time there 
is a meeting or gathering. 
The work is tailored to the individual. 
There is interaction that is specific in addition to general when 
it is warranted. 
There is not a building up or satisfaction of the individual or 
group through praise or setting oneself above another. 
There is a cutting off of a process or teaching if it is not having 
the desired effect. That there is no need to continue something if 
it is either not working or a different of varied approach is what is 
called for. 
That any of these "rules" can be broken and substituted with anything 
else that is appropriate at the time; and that none of these are rules. 
 
Reflection
Commentaries for intellect, recitation, attunement, realization. 

ASH-SHAKUR 

He is the one who repays a good deed with a much greater reward. 
Thankfulness is to return good with good. To be thankful is a duty of 
man towards Allah. He is the one who created you and poured upon you 
all His bounties. He has left you free to see His gifts and to be thankful, 
or to be blinded by arrogance, denying even His existence. 

Blessed is the one who chooses the path of thankfulness, spending what 
Allah bestows upon him in Allah's way. Then Allah ash-Shakur returns 
his thankfulness with rewards infinitely superior to his good deeds, and 
this in turn paves the way for further good deeds. 

The thankful one knows that all he is and all he has is from Allah. He uses 
every part of his body - his mind, his tongue, his hands - only for the 
purposes for which they were created. He uses all that he has - his talents, 
his strength, his money - for Allah's pleasure on Allah's creation. Allah helps 
the thankful and increases their wisdom, their abilities, and their fortunes. 

The ones who deny the bounties of Allah and hide them in secret rooms all for 
themselves are misers who pretend that they do not have anything. Therefore, 
although they have a lot, it is just as if they have nothing, so they want 
more and more. Never finding enough, they suffer destitution in the midst of 
abundance. Allah leaves them alone with their egos, their insatiable greed. 
All the bounties that they have received decay, stored in some secret place, 
unused. They pass from one loss to another, from one disaster to a worse one. 
If they do not take heed of these lessons, their unthankfulness will lead 
them to eternal damnation. We take refuge in Allah from such an eventuality. 

'Abd ash-Shakur sees all good and nothing but good, and that all good comes 
from Allah. He is in a state of continuous thankfulness as was Hz. 'Ali 
(May Allah be pleased with him), who said: "All praise and thanks to Allah 
who presents His greatest favors to His beloved servants in the form of 
hardship and affliction, and presents to His enemies His punishment in the 
form of bounties."1 

ASH-SHAKUR - The One Who Expresses Thankfulness by Rewarding Bounteously 
 
Ash-Shakur is the one who rewards trivial pious deeds with many grades, 
and the one who gives unlimited happiness in the life to come for activity 
during a limited period (in this life). The one who rewards the good deed 
with multiples of it is said to be thankful for that good deed, and the 
one who praises the performer of this good deed is also said to be thankful 
for it. If you consider multiple rewards (to be the criterion in this matter), 
then there can be no absolute ash-Shakur except God Most High, because 
His increase of the reward is not restricted and limited since the blessings 
of Paradise are infinite. God Most High says, "Eat and drink at ease for that 
which ye sent on before you in past days." 

(Furthermore), if you consider the concept of praise (to be the criterion), 
(you will discover that in the human realm) one's praises are directed to a 
second party, whereas when the Lord Most High praises the actions of His 
people, He is actually praising His own actions, since man's actions are a 
part of His creation. If one is given something and then praises (the giver), 
one may say that he is thankful. But the one who gives and then goes on to 
shower praises upon the recipient (certainly) is more worthy of being called 
a thankful person. The praise of God Most High upon His people is exemplified 
by His saying, "... Men who remember God much and women who remember, 
(God hath prepared for them forgiveness and a vast reward"), and by His 
saying, "How excellent a slave! Lo! he was ever turning in repentance 
(to his Lord)" and by other verses of this nature. 

An Admonition: It is conceivable that man may be a thankful person in 
respect of another man, either by praising the second person for his 
good treatment of him or by rewarding the second person with a greater 
(benefit) than he received. (Actions of this nature) spring from man's 
praiseworthy qualities. The messenger of God said - may God bless him 
and grant him salvation! - "The one who does not thank man does not 
thank God." As far as thanking God is concerned, one can use this term 
only metaphorically and then only loosely. For even if man praises God, 
his praise is inadequate since the praise God deserves is incalculable. 
If man (expresses thankfulness by being) obedient, (even) his obedience 
is another one of the blessings of God Most High upon him. To be sure, 
man's thankfulness in itself is another blessing in addition to the 
blessing for which he is offering up his thanks. However, the best way 
of manifesting thankfulness for the blessings of God Most High is to make 
use of these blessings in obeying, and not disobeying, Him. And even this 
can only happen with God's help and by His making it easy for man to be a 
thankful person to his Lord. The idea underlying that statement is subtle.2 

Orders and Organizations: 9
Indications of conditioning, stabilization, crystallization, 
or deterioration of the order. 

There is the lack of a feeling of connectedness to those making up the order. 
The presence of those in the lineage is hard to reach or is unreachable. 
There is a sense or feeling of being special, or doing a work that no one else 
can do. 
There is a deliberate isolation and feeling of secrecy in relation to other 
orders. 
There is indiscriminate initiation of anyone who seeks it. 
There is an element of proselytizing. 
There is a clinging to rituals as important in the field of function. 
There is a sense of membership in an exclusive group. 
There is a feeling or belief that "our way is the right way". 
There are rigid outer requirements for membership in the order such as time 
spent, classes attended, contributions, work, etc. 
There is required reading of information to learn and to be tested on. 
There are special outward signs, dress, words, symbols, or affects of 
membership. 
There are repetitive phrases emblematic of being in the group; and there is a 
corresponding negative reaction to people who do not conform either in word or action to these "ideals". 
There is dissension at meetings - (not just different points of view) - 
Especially caused by feelings of superior knowing. 
There is a rule book for the order. 
There is the same way of doing things as previously, because it was done by 
the originator or his disciples. 
Outer symbols are valued as signs of spirituality, and in particular, there 
are "holy" objects of the order; without which it would be lessened or hurt. 
There is a satisfaction of personal companionship by association. 
There is a seeking of "feeling good" and reinforcement through association. 
There is a strengthening of resolve and value through association. 
There is satisfaction of emotional needs through association. 
There is a greater sense of self-worth through "belonging". 
There are "names" given as titles of importance, and as a result, people with 
them feel and act more important. 
There is a general disregard for anything not of the order. 
There is a sense of "us and them". 

Reflection  
Commentaries for intellect, recitation, attunement, realization. 
 
AL-MATIN
Allah is perfect in His strength and in His firmness. 

The attribute of al-Qawi pertains to the perfection of His power, while the 
attribute of al-Matin is the vehemence, the all-pervasive action of this 
strength. None can be saved from this strength; no force can oppose it. 
Nothing causes difficulty for it, nothing can weaken it, nor does that 
strength need any aid. 

Allah has compassion and He has punishment. When He extends His compassion 
to His beloved servants, none can prevent this beneficence from reaching 
its destination, nor can any conceivable power prevent His vengeance, 
anger, and punishment from hitting its target. The servant should hope for 
all good and beauty to come from Allah, and should fear only Allah's 
punishment. Thus all other fears disappear from the hearts of servants 
who are attached to their Lord. 

'Abd al-Matin is the servant to whom the mystery of the attribute of the 
all-pervasive strength of Allah is given. That strength makes him hold to 
his religion with such strength and patience that nothing can tempt him 
away from it, no difficulty will tire him, and nothing can separate him 
from the Truth. In the defense of the Truth, no one can frighten him nor 
silence him. His effect is upon everything, and none other that Allah 
can affect him.1 

AL-QAWI AL-MATIN - The Perfectly Strong and Firm One 
Strength is indicative of perfect power, and firmness is indicative 
of the intensity of the strength. Inasmuch as God Most High has the 
utmost of power and is perfect therein, He is strong; and inasmuch 
as He has intense power, He is firm (to the ultimate degree).2 

Orders and Organizations: 10

The organization is an outgrowth of the teaching and not the other 
way around. It is an expression of and tool used to both perpetuate the 
Teaching and more importantly, to convey it. By that, it is meant that 
the form of the organization and its parts actually becomes the means 
through which the teaching and work can take place. 
 
It is the outer face. It provides the space and structure through 
which physical interactions can take place; with the intent that through 
these interactions and applications there will be a transference of the 
teaching. It is the school, and allows people the opportunity of putting 
in practice through the physical work, the principles, theory, 
understanding, and realization they have. It also provides the means 
or space through which further development may take place. 

It needs to be emphasized that the organization, in order to be 
effective, must reflect the needs of the teaching and people in their 
ever changing development and approach, both within the smaller community 
of those directly involved, and the larger community of the world. 
Thus the face of the teaching and outer organization must always be 
responsive to situation, time, and people. It must not be static, and 
it is not important that the structure remain at all, other than as a 
momentary and appropriate means. 

The organization and its parts are not for the satisfaction or gratification 
of the members. It is there to promote the expression of the teaching and 
as a focus for the work to take place. It must be dynamic. While there 
are certain requirements for living such as a place to stay, sleep, eat, 
put or store objects, and work; it is not necessary that these be provided 
as part of an organization or that they are important in the promotion 
and transmission of the teaching. One the other hand, they may be so. 
It is up to the guide and his approach and methods, seeing from the point 
of view of the goal and the immediate and longer term needs of the 
progression needed to reach the goal, that the structure or form results. 

For example, if there is a need to establish a communal living situation 
then it should be done. If that structure or form gets in the way of the 
next step, then it needs to be abandoned, destroyed, or changed. The 
clinging to the form is a sign of deterioration and crystallization. The 
overall form needs to be fluid enough to adjust to changing conditions, 
needs, and peoples, plus the changing need of the greater teaching, and 
for its effect in the world. It is through this, then, that the people 
gain the experience and point of view of how to proceed. 

The teaching expresses itself through the forms that are available and/or 
created. The capacity of the individuals to both receive and carry out the 
teaching and work will also have a determining effect on the look of the 
form. 

Organizations include hierarchical structure, physical facilities, ancillary 
services, organs (such as publications, programs, courses, etc.), teaching 
methods, and so forth. Because any of the forms can range from being 
correctly aligned and functionally active to a state of decay, deterioration, 
or crystallization; or be cultish vestiges, for the satisfaction of secondary 
personal desires, or be dead; it can be difficult to tell what is really 
going on by looking only at the manifestation. One must delve deeper into 
its purposes, whether there is real guidance to it, its reason for being, 
or if it has lost its vitality or never had it - in which in either case 
it is "of the world" and not a spiritual endeavor. 
 
Along that line, one can examine if there is some sort of coordinated Guidance 
from one who knows and experiences and uses this as a tool for growth, or if 
it is something which is just "done". It is helpful to look at the grouping 
of people and find out if it is haphazard or it there is a purpose to it. 
For example, it may be that a living center is set up. It can be that the 
people who make it up are selected for a purpose or purposes determined by 
a real teacher for certain reasons of conveyance of the teaching. In that 
case it may have spiritual life. On the other hand, it may be that all the 
people simply gravitated to forming a house sharing, or like each other, or 
want to save money by living together. In that case it performs a secondary 
function, a social one, but not a spiritual one. 

Of course there also can be any degree of situations in the middle. For 
example it may have originally had a real purpose and correct active grouping. 
Perhaps the teacher died or someone else took over. There then could be the 
continuance of the same outer form with a progressive loss of purpose, 
vitality, and function. Those who are within the form may still think it is 
functional and spiritual, and ascribe spiritual attributes to it, but just 
saying so or thinking it is so does not mean that it is the case. It is this 
self-delusion that is the cause of many problems relating to advancement 
in the path or way, as there then is no real active teaching present. 

This can be the case with any other outer form or structure, or process. 
For example, it may be beneficial for people to help others through various 
means of service. Indeed, it is almost essential to development in the path 
and to spiritual function. But it also may satisfy other more personal or 
secondary attitudes or needs, such as feeling better by helping another - 
in which case it is satisfying personal greed to feel better; or that it is 
"good" to do or that service "should be done", in which case it is a conditioned 
effect. This can continue in many worthwhile endeavors, yet while they may be 
helpful or worthwhile on some levels, they are not real spiritual works. They 
are satisfactions of personality or lower level activities. To do them and 
realize what is being done and its limitations is one thing, but to call them 
or think of them as active spiritual activities is self-defeating and delusional. 
It is up to the people involved to determine its level of functionality. The 
same that can be said for outer forms and structures, or organizations can 
also be said about teachings and their methods, approaches, and forms. 

Here are some qualities or elements of a living organization in tune with 
the teaching:

There will be a grouping of people based upon their capacity to both learn 
individually and to interact with purpose. This includes being able to learn from each other and through the process of interaction. 
Form will follow higher need. It will be developed to provide the means of 
filling the need. Intuitive guidance is the impetus. 
The Grouping of people will be with purpose, not haphazard. 
People will not be accepted into work or living situations just because 
they desire it. 
There must be at least one person (leader or guide) to whatever endeavor or 
structure who knows what is going on and can convey what is needed to those involved; or provide the inner motivation and introduce the correct "strikes or hits" (the impact) to achieve the proper overall effects that are sought; OR the people involved must have reached the levels within their own 
development to be able to interact at the level of Realness, with inner 
guidance and knowing, and then actually do apply their tools, knowing, 
and guidance correctly. 
There is an awareness of structure, organization, and form as temporary 
and transitory, and people pay attention to see that it does not outlive 
its real purpose of usefulness. 
There is not the continuance of a form that was vibrant simply because 
it was done that way in the past - no matter who brought it into being 
or how operational it was. 
Ritual is not done simply for the sake of doing it, or with some thought 
that by doing it there will be benefit. Ritual includes all activities. 
The people are well adjusted and not in need of psychological or psychiatric 
correction. Thus they will not use the group or organization for that purpose. 
There is not the mis-description of economic or intellectual activities as 
spiritual. For example, there may be the sales of books or other materials 
or objects. While this may raise money for the organization and provide 
employment, and also while this may convey material which others can use; 
this is not a spiritual teaching or deeper spiritual activity. It is 
selling material which, at best, if applied correctly is useful from 
an outer standpoint or conveys information. It is not the basis for 
spiritual realization and mystical experience. Objects such as symbols, 
signs, banners, slogans, etc., may be nice, but to think that through 
their use there will be spiritual gain or that they are expressions of 
spirituality is delusional and wishful thinking. 
There is the use of clothing, garb, or uniform for a real purpose. Simply 
because one wears something does not make one spiritual. The 
same can be said for all other outer affects - including speech, such 
as using "spiritual phrases" (like "God willing", etc.) or activities, 
for example kissing another's hand or bowing. 

The list can go on, but this conveys the general point. To go further 
than the cursory examination in this writing, of both these elements 
and also teachings and practices, I strongly suggest reading "Neglected 
Aspects of Sufi Study", by Idries Shah. It is very well organized, clear, 
and provides much more information. 

Reflection
Commentaries for intellect, recitation, attunement, realization. 

AL-MUTAKABBIR 

He is the Greatest, who shows His greatness in everything, on all occasions. 
The manifestation of greatness belongs only to Allah. The creation, 
whose being or not being depends on the will and the single order of 
Allah, does not have the right to assume this name. 
 
Of all the creation, the first one who became arrogant and claimed greatness
was the accursed Devil. Then there are those who have followed the Devil, 
who think that the power, intelligence, knowledge, position, fame, and 
fortune that Allah has lent to them momentarily are theirs, so that they 
become proud. 

If man thought of his beginning and his end, which are very close to each 
other, he would remember that his "before" was a drop of sperm transplanted 
from his father's urinary tract to his mother. His end will be to become a 
limp, cold, yellow corpse that cannot be borne even by the ones who loved
him and that will be thrown into a hole in the ground. 

Where are the Pharoahs, the Nimrods, Napoleons and Hitlers? 

Al-Mutakabbir is an honor fit only for Allah. The created one cannot assume 
this attribute. Allah al-Mutakabbir is the adversary of the proud man. 
He will humiliate him, making him the lowest of the low. Just as the rain 
that comes from the skies does not gather on the tops of high mountains, 
Allah's blessings and compassion gather in lowly places. 

The ones who wish to feel the divine attribute of al-Mutakabbir will find