(42) O ye Compassionate Ones, ye possess the wisdom of understanding, the love of compassion, the power of [doing] divine deeds and of protecting, in incomprehensible measure. Ye Compassionate Ones, (such-and-such a person) is passing from this world to the world beyond. He is leaving this world. He is taking a great leap. No friends [hath he]. Misery is great. [He is without] defenders, without protectors, without forces and kinsmen. The light of this world hath set. He goeth to another place. He entereth thick darkness. He falleth down a steep precipice. He entereth into a jungle solitude. He is pursued by Karmic Forces. He goeth into the Vast Silence. He is borne away by the Great Ocean. He is wafted on the Wind of Karma. He goeth in the direction where stability existeth not. He is caught by the Great Conflict. He is obsessed by the Great Afflicting Spirit. He is awed and terrified by the Messengers of the Lord of Death. Existing Karma putteth him into repeated existence. No strength hath he. He hath come upon a time when he hath to go alone.

(54) If a man may attain thereunto, to be unto God as his hand is to a man, let him be therewith content, and not seek farther. This is my faithful counsel, and here I take my stand. That is to say, let him strive and wrestle with all his might to obey God and His commandments so thoroughly at all times and in all things, that in him there be nothing, spiritual or natural, which opposeth God; and that his whole soul and body with all their members may stand ready and willing for that to which God hath created them; as ready and willing as his hand is to a man, which is so wholly in his power, that in the twinkling of an eye, he moveth and turneth it whither he will. And when we find it otherwise with us, we must give our whole diligence to amend our state; and this from love and not from fear, and in all things whatsoever, seek and intend the glory and praise of God alone. We must not seek our own, either in things spiritual or in things natural. It must needs be thus, if it is to stand well with us. And every creature oweth this of right and truth unto God, and especially man, to whom, by the ordinance of God, all creatures are made subject, and are servants, that he may be subject to and serve God only. Further, when a man hath come so far, and climbed so high, that he thinketh and weeneth he standeth sure, let him beware lest the Devil strew ashes and his own bad seed on his heart, and nature seek and take her own comfort, rest, peace, and delight in the prosperity of his soul, and he fall into a foolish, lawless freedom and licentiousness, which is altogether alien to, and at war with, a true life in God.

(4) He who is free from hope, who is self-controlled, who has abandoned all possessions, though working merely with the body, does not incur sin.

(26) But it is quite otherwise where there is poorness of spirit, and true humility; and it is so because it is found and known of a truth that a man, of himself and his own power, is nothing, hath nothing, can do and is capable of nothing but only infirmity and evil. Hence followeth that the man findeth himself altogether unworthy of all that hath been or ever will be done for him, by God or the creatures, and that he is a debtor to God and also to all the creatures in God’s stead, both to bear with, and to labour for, and to serve them. And therefore he doth not in any wise stand up for his own rights, but from the humility of his heart he saith, “It is just and reasonable that God and all creatures should be against me, and have a right over me, and to me, and that I should not be against any one, nor have a right to anything.” Hence it followeth that the man doth not and will not crave or beg for anything, either from God or the creatures, beyond mere needful things, and for those only with shamefacedness, as a favour and not as a right. And he will not minister unto or gratify his body or any of his natural desires, beyond what is needful, nor allow that any should help or serve him except in case of necessity, and then always in trembling; for he hath no right to anything and therefore he thinketh himself unworthy of anything. So likewise all his own discourse, ways, words and works seem to this man a thing of nought and a folly. Therefore he speaketh little, and doth not take upon himself to admonish or rebuke any, unless he be constrained thereto by love or faithfulness towards God, and even then he doth it in fear, and so little as may be. Moreover, when a man hath this poor and humble spirit, he cometh to see and understand aright, how that all men are bent upon themselves, and inclined to evil and sin, and that on this account it is needful and profitable that there be order, customs, law and precepts, to the end that the blindness and foolishness of men may be corrected, and that vice and wickedness may be kept under, and constrained to seemliness. For without ordinances, men would be much more mischievous and ungovernable than dogs and cattle. And few have come to the knowledge of the truth but what have begun with holy practices and ordinances, and exercised themselves therein so long as they knew nothing more nor better. Therefore one who is poor in spirit and of a humble mind doth not despise or make light of law, order, precepts and holy customs, nor yet of those who observe and cleave wholly to them, but with loving pity and gentle sorrow, crieth: “Almighty Father, Thou Eternal Truth, I make my lament unto Thee, and it grieveth Thy Spirit too, that through man’s blindness, infirmity, and sin, that is made needful and must be, which in deed and truth were neither needful nor right.” For those who are perfect are under no law.

(21) Turn away ' from all their deeds and all their uncleanness, And observe the ordinance of the Most High God, And do His will and' be upright in all things.

It is good to leave the world before one sins. Some have neither the will nor the strength to act. Others, even if they have the will, do themselves no good, for they have not acted. And if they do not have the will…. Righteousness is beyond their grasp, in either case. It always comes down to the will, not the action.

Whoever leaves the world can no longer be held back as if still in the world. Such a person clearly is beyond desire…and fear, is dominant…, and is above envy. If…, that person is grasped and choked. How can that person escape the [great grasping powers]? How can that person [hide from them]? Some [say], “We are faithful,” in order that they [may escape unclean] spirits and demons. For if they had the holy spirit, no unclean spirit could grab them. Do not fear the flesh and do not love it. If you fear the flesh, it will dominate you. If you love the flesh, it will swallow you up and strangle you.

(1) The pious are not numerous, however; nay, they are very few, so that they may be counted even in the world. Whence it doth come about, that in the many bad inheres, through defect of the Gnosis and Discernment of the things that are. For that it is from the intelligence of Godlike Reason, by which all things are ordered, there come to birth contempt and remedy of vice throughout the world. But when unknowingness and ignorance persist, all vicious things wax strong, and plague the soul with wounds incurable; so that, infected with them, and invitiated, it swells up, as though it were with poisons,—except for those who know the Discipline of souls and highest Cure of intellect.

(8) But some one may say, it is not the mark of justice to leave pious men without assistance, when they are ground down by evil men. To which we must reply, that, if those whom you call pious do indeed love things on earth, which are zealously sought after by the earthly, they have altogether fallen from the Divine Love. And I do not know how they could be called pious, when they unjustly treat things truly loveable and divine, which do not at once surpass in influence in their estimation things undesirable and unloveable. But, if they love the realities, they who desire certain things ought to rejoice when they attain the things desired. Are they not then nearer the angelic virtues, when, as far as possible, by aspiration after things Divine, they withdraw from the affection for earthly things, by being exercised very manfully to this, in their perils, on behalf of the beautiful? So that, it is true to say, that this is rather a property of the Divine Justice--not to pamper and destroy the bravery of the best, by the gifts of earthly things, nor, if any one should attempt to do this, to leave them without assistance, but to establish them in the excellent and harsh condition, and to dispense to them, as being such, things meet for them.

(17) Behold! now it is reported there be some who vainly think and say that they are so wholly dead to self and quit of it, as to have reached and abide in a state where they suffer nothing and are moved by nothing, just as if all men were living in obedience, or as if there were no creatures. And thus they profess to continue always in an even temper of mind, so that nothing cometh amiss to them, howsoever things fall out, well or ill. Nay verily! the matter standeth not so, but as we have said. It might be thus, if all men were brought into obedience; but until then, it cannot be. But it may be asked: Are not we to be separate from all things, and neither to take unto ourselves evil nor good? I answer, no one shall take goodness unto himself, for that belongeth to God and His goodness only; but thanks be unto the man, and everlasting reward and blessings, who is fit and ready to be a dwelling and tabernacle of the Eternal Goodness and Godhead, wherein God may exert His power, and will and work without hindrance.

(31) Jesus said, "No prophet is accepted in his own village; no physician heals those who know him."

(9) Even the most sinful man, if he worships Me with unswerving devotion, must be regarded as righteous; for he has formed the right resolution.

(39) Such men are very much in earnest and give great diligence to the work, and yet they find it a weariness. The third sort are wicked, false-hearted men, who dream and declare that they are perfect and need no ordinances, and make a mock of them. The fourth are those who are enlightened with the True Light, who do not practise these things for reward, for they neither look nor desire to get anything thereby, but all that they do is from love alone. And these are not so anxious and eager to accomplish much and with all speed as the second sort, but rather seek to do things in peace and good leisure; and if some not weighty matter be neglected, they do not therefore think themselves lost, for they know very well that order and fitness are better than disorder, and therefore they choose to walk orderly, yet know at the same time that their salvation hangeth not thereon. Therefore they are not in so great anxiety as the others. These men are judged and blamed by both the other parties, for the hirelings say that they neglect their duties and accuse them of being unrighteous, and the like; and the others (that is, the Free Spirits44) hold them in derision, and say that they cleave unto weak and beggarly elements, and the like.

(22) On account of his senselessness, then, he is worse than a pagan, for the pagans know the way to go to their stone temple, which will perish, and they worship their idol, while their hearts are set on it because it is their hope. But to this senseless man the word has been preached, teaching him, "Seek and inquire about the ways you should go, since there is nothing else that is as good as this thing." The result is that the substance of hardness of heart strikes a blow upon his mind, along with the force of ignorance and the demon of error. They do not allow his mind to rise up, because he was wearying himself in seeking that he might learn about his hope.

(19) it upon himself: Verily he is ignorant." Neither animals nor angels can change their appointed rank and place. But man may sink to the animal or soar to the angel, and this is the meaning of his undertaking that "burden" of which the Koran speaks. The majority of men choose to remain in the two lower stages mentioned above, and the stationary are always hostile to the travellers or pilgrims, whom they far outnumber.

(10) Considering sacrifice and good works as the best, these fools know no higher good, and having enjoyed (their reward) on the height of heaven, gained by good works, they enter again this world or a lower one.

(12) Some may object, "If such is the case, then who can escape hell, for who is not more or less bound to the world by various ties of affection and interest?" To this we answer that there are some, notably the faqirs, who have entirely disengaged themselves from love of the world. But even among those who have worldly possessions such as wife, children, houses, etc., there are those, who, though they have some affection for these, love God yet more. Their case is like that of a man who, though he may have a dwelling which he is fond of in one city, when he is called by the king to take up a post of authority in another city, does so gladly, as the post of authority is dearer to him than his former dwelling. Such are many of the prophets and saints.

(5) Avaunt! We have not a High Priest, "Who cannot be touched with our infirmities, but is both without sin and merciful." "He shall not strive nor cry, and is Himself meek, and Himself propitiatory for our sins; so that we will not approve your unenviable attacks, not if you should allege a thousand times your Phineas and your Elias. For, when the Lord Jesus heard these things, He was displeased with the disciples, who at that time lacked the meek and good spirit. For, even our most divine preceptor teaches in meekness those who opposed themselves to the teaching of Almighty God. For, we must teach, not avenge ourselves upon, the ignorant, as we do not punish the blind, but rather lead them by the hand. But thou, after striking him on the cheek, rustiest upon that man, who is beginning to rise to the truth, and when he is approaching with much modesty, thou insolently kickest him away (certainly, this is enough to make one shudder), whom the Lord Christ, as being good, seeks, when wandering upon the mountains, and calls to Him, when fleeing from Him, and when, with difficulty, found, places upon His shoulders. Do not, I pray, do not let us thus injuriously counsel for ourselves, nor drive the sword against ourselves. For they, who undertake to injure any one, or on the contrary to do them good, do not always effect what they wish, but for themselves, when they have brought into their house vice or virtue, will be filled either with Divine virtues, or ungovernable passions. And these indeed, as followers and companions of good angels, both here and there, with all peace and freedom from all evil, will inherit the most blessed inheritances for the ever-continuing age, and will be ever with God, the greatest of all blessings; but, the other will fall both from the divine and their own peace, and here, and after death, will be companions with cruel demons. For which reason, we have an earnest desire to become companions of God, the Good, and to be ever with the Lord, and not to be separated, along with the evil, from the most Just One, whilst undergoing that which is due from ourselves, which I fear most of all, and pray to have no share in anything evil. And, with your permission, I will mention a divine vision of a certain holy man, and do not laugh, for I am speaking true.

(88) That is, turn thy heart away from temporal pleasure and voluptuousness, from fulness of eating and drinking, from the riches of this world, and think that today is the last day of the end of thy body; turn away from the wantonness of the world, and call earnestly to God, and yield or submit thyself to him.

The perfect human can be neither grasped nor seen. What is seen can be grasped. No one can obtain this grace without putting on perfect light and becoming perfect light. Whoever puts on light will enter [the place of rest]. This is perfect [light, and] we [must] become [perfect humans] before we leave [the world]. Whoever obtains everything [but does not separate] from this world will [not] be able [to attain] that realm but will [go to the] middle place, for that one is not perfect. Only Jesus knows the fate of that person.