Meditation on Death

One of the most powerful meditations to weaken the illusion of the false self/god is the meditation on one’s own death. For centuries Rose Crescent Sufis have used this meditation.

Begin by counting from 20 to 1. With each breath say Allah Akbar.

When you have reached the number 1 you should be in a deep state of relaxation. Visualize yourself lying in a hospital, strapped with cords, instruments beeping, nurses and doctors talking about you as if you are just an object, a package, a product to be handled.

Feel your last breath. Say the Shahada as you expire.

Look around. Everything you have worked for has been ripped from you. Your precious body is now treated like a thing. They wrap you in a white cloth and throw you in a ditch. Feel how the dirt is thrown over your body.

Sure, a few people cry over your death. Sure, they read Quran for you. But watch closely. See how they greedily take what you worked hard for. Where is your bank account now? Who has your money? Who is now in possession of your house now?

Look how they use your money to advance themselves. Do you really think they would give everything up to have you back? Would they part with their inheritance if you returned?

Now feel how the maggots are growing and gnawing on your flesh. Your beloved body is decaying. It is putrefying.

Soon you are a picture on the wall. Soon you are a distant memory. Soon they only think of you, and pray for you, on your death day. Where are the tears for you now?

See how even your spouse has married someone else. Generations pass. Your great grandchildren don’t even know that you ever existed. Now you are nothing. Hey – quit crying for yourself and all that you have lost.

You are in darkness. All is black.

Turn around. There is a beautiful light behind you. Feel the love coming from the Source. Go towards it.

Automatons, Demons and Jihad

Have you ever wondered how seeming normal people could do such horrendous acts?

Most humans go through most of their day on automatic pilot, living in a perpetual state of day dream. And most authentic spiritual practices tell us that we need, in contrast, to practice wakefulness.

We must realize that at every moment we are being watched by demonic forces, which constantly send a barrage of messages at us.

By walking around in a dream like state, as automatons, we allow demonic influences to penetrate our brains and seep their way into our souls.

Thus, one of the great techniques of jihad, as taught by the Rose Crescent tradition, is to remain awake, shake our heads from our slumber, and pay attention to any and all thoughts or voices that stream through our brains, recognizing from what source they arose.

To learn more about the strategies of darkness, visit our site on the enemies.

Sufism and Gratitude

Many people who join Sufi groups look for an ecstatic experience, believing that this is what brings us closer to the Depth. Although ecstatic experiences, such as whirling and long periods of dkihr are necessary to reach a transcendent, and thus open, state of mind, they should not be the only spiritual exercises in Sufism.

Sufis also work at the deep “geological” level, affecting deep changes at the soul level. The profound beginning and end of Islam is an existential state of surrender. How do we achieve that? How do we simply give up before the Divine, surrendering our complete being, to the Source?

According to the Rose Crescent tradition, the first Sufi step on the path of surrender is cultivating the feeling of gratitude.

The Prophet taught us to pray five times a day. Do we remember to be thankful at least five times a day? Do we await the rising of the sun (Fajr), standing before it in all its golden glory and, together with the birds, sing songs of thankfulness to Allah? Do we whisper our gratitude when it is overhead at its zenith (Zuhr), and when the sun is on its descent and half way towards the horizon (‘Asr)? Do we glorify both Creator and creation at the sunset (Maghrib), and give thanks for our life, our loved ones and all beings before the moon in its many manifestations (‘Isha)?

Or are we burdened by feelings of bitterness about life?

Our inner soul is like a garden. Gratitude is the healthy soil from which the tree of paradise will grow, and the birds of heaven will come to roost. Without it no amount of ecstatic utterances will help.

Sufis and Assassins

Have you ever been in a conversation with someone and then s/he suddenly threw a jab at you, causing a second of hurt. Perhaps you’ve been in a setting where someone, in a rather teasing fashion, cut you. Perhaps you know someone who constantly undermines you, and you feel your self-confidence eroding in his/her presence. Or, perhaps you know someone who just can’t wait to slander others, and spread malicious gossip.

Have you ever felt a shaft of pain in your body, often the neck, shoulder or back, that seemed to come out of no where? Have you ever passed by someone and felt a tinge of pain in your body?

We are surrounded by people who are assassins. How does an assassin develop?

It usually happens in childhood. The young child, still strongly connected to the higher self, but slowly moving away from a state of total surrender towards the development of the false self, incurs a psychic wound (either from an adult or from other children). When an enemy begins poking repeatedly into that same psychic wound, the child’s sense of serenity and connection to the light is endangered. Suddenly, the child inflicts pain on another, and realizes that the act of cruelty temporarily relieves its own suffering. The child displaces its wound, finding temporary relief. However, it is only temporary, and the child continues hurting others, habituating the pattern.

As an adult the individual often is taken under tutelage from a dark force (a demon) which encourages the person to develop all of its skills as an assassin. The assassin becomes adept at wounding, slashing, hurling poisoned darts and using the evil eye. Assassins especially enjoy wounding children. This is because the demonic influence over them hopes to create other assassins.

The assassin persona is parallel to the tyrant. Left unchecked by the Light, or by angelic intervention, most assassins eventually devolve into evil sorcerers.

In contrast to the assassin, the Sufi empowers others. The Sufi uses the magical incantation Asalam Alaikum to actually beam peace at others. Through prayer and meditation, Sufis work with geographic spaces (e.g. rooms, halls, parks, streets, neighborhoods, cities, countries and the entire planet) to promote peace.

Sufism, as taught by Al-Khidr The Green Man of Islam, is a powerful means of working to counteract the darkness to prepare the earth for the Kingdom of Light. This, fellow friends and warriors, is our jihad.

To learn more about the strategies of darkness as taught by the Rose Crescent, visit our site on the enemies.

Sufis, Sufism and Tyrants

Where ever we turn we are confronted by tyrants. We find them at our places of work, in our homes, running our countries, in our schools, and at our places of worship (temples, synagogues, churches and mosques). Who are these people, and where do they come from?

According to Sufism, as taught by the Rose Crescent tradition, the false self easily metamorphoses into the tyrant. Cut off from the Source, and refusing to surrender, the false self seeks to rule over others, be it at work or in the home.

The false self seeks to have power over others, to pretend that it is the warden and that the others are its trustees; that it is the master and that others are its slaves.

The false self uses tyranny as a way to establish itself as a false god, enthroned. By having power over others it seeks to fool itself that it is both the “source” and eternal.

From the tyrant to the fiend is but a small step. Tyrants often attract demonic beings, who encourage it to go on, pursue tyranny, abuse others, worship itself and ultimately turn away from the Divine Light (Allah).

Religiously, the tyrant is attracted to all forms of legalism and the tyrant is against spiritual and individual freedom.

What can we do if we discover that we are in danger of being a tyrant?

The first action is to understand the true role of a Sufi leader, for the tyrant is an inverted leader. The Sufi leader seeks to awaken others, to assist others, desires the best for others, is willing to allow others to make mistakes, encourages dialogue, has developed deep listening skills, doesn’t expect others to be perfect, smiles and cries at human frailty, and works to develop a atmosphere of love and nurturing where others can evolve and blossom.

Sufism and Demons

We live in a universe in which we are literally surrounded by demonic beings (also know as “dark force entities” and “evil inorganic beings”).

Demons, having withdrawn from the Light, must seek their source of energy elsewhere. As they travel through the kosmos they spy upon other beings (e.g. humans, jinn, animals, etc.). Demons are attracted to what we will call “negative energy.”

Since humans actually appear in the astral world as energy eggs, which beam a certain degree of light, demons approach the “cosmic egg” and attempt to latch onto it, drawing energy for themselves and away from the human. The individual human often feels drained by having to create energy for him/herself while feeding the demonic leech.

Thus, humans often create ever more situations of sensation for him/herself. This puts extra adrenaline into the physical body and more "negative energy" into the astral body, feeding the ever growing numbers of demonic leeches. In fact, the more a human is in a state of agitation (e.g. rage, anger, hate, etc.) the more negative energy s/he is producing. This, in turn, serves as a feeding source to demons, attracting ever greater numbers. One should imagine how sharks are drawn to prey.

Demons will also attempt to inspire humans towards negativity by sending thoughts and feelings, producing greater amounts of negative energy.

The relationship between humans and demons is complex and symbiotic. Humans unconsciously believe that they gain much from having a demon attached to oneself. Although demons drain humans of energy, they also create a false excitement by directing sensational human affairs, emotions, etc. These emotions, though ultimately self-destructive, are powerful and addictive. Moreover, demons, through a trick of mirroring, convince humans that the “light” they see is genuine. Thus, many demon infected individuals falsely believe they are on the path of God.

For more information on the strategies of darkness, visit our site entitled enemies.

The Path of Destruction

Question: How do I know if I am on the path of destruction?

Watchman Habibu’llah: According to the Rose Crescent tradition we need to take a hard look within ourselves at the three possible forms of metamorphosis: the false self/god; the fiend; and the evil sorcerer as examples.

Do you have conversations with yourself, with one side telling you that you should do something wise and the other side, usually over-ruling the good inner voice, making a decision that you know is bad for you? If so, then you have experienced the inner jihad between the false self and the voice of the higher self.

The False Self (god):

Do you ever get entranced by your own image in a mirror? Have you ever been mesmerized by your reflection? Do you resent when others offer you constructive criticism? Do you have a need to tell everyone about yourself and your accomplishments? Do you think everyone should be interested in your story? In a conversation, do you only pretend interest in the affairs of others, pretending to wait patiently until it is your time to speak? Do most conversations revolve around you and your little dramas? If so, then the false self is quite strong in you.

The Fiend:

Do you get angry when people oppose you? Are you incapable of celebrating the accomplishments of others? Are you supposed to be the only winner in life? Are you jealous of the good fortune of others? Does a feeling of joy creep in your heart when others fail or experience suffering? Do you participate in fights? Do you verbally abuse others? Do you get excited by war? Do you enjoy violent entertainment? If so, then the fiend is strong in you.

The Evil Sorcerer:

Do you slander others? Do you participate in malicious gossip? Are people around you failing? Do people around you get ill? Do they have accidents? If so, then the evil sorcerer is strong in you?

To learn more about the strategies of darkness, visit our site on the enemies.

Sufism & Evil Sorcerers

Sufism, as taught by the Rose Crescent tradition, recognizes a myriad of inner emotional states that become personas. When moving towards the light we metamorphose into beings of light (our higher selves); when moving away from the light we risk strengthening the false self (god) and becoming ever more demonic.

We have said that all of us must struggle (jihad) against the false god (our own created false self). We have also explained that the false self, cut off from the light, becomes a fiend. However, as the fiend discovers its false light a metamorphosis takes place – it becomes the evil sorcerer.

We must recognize that all people have magical powers that may be used for either good or ill. The evil sorcerer manipulates the energy fields to cause others harm and gain advantage for his/herself. Evil sorcerers are adept at using the evil eye. They will attempt to enslave those around them to their will. They become livid when opposed. They seek to emotionally, psychologically and spiritually cripple others, particularly children. They war against individual freedom.

Like the fiend, most evil sorcerers hide the fact of who they are from their own surface conscious awareness.

The Rose Crescent tradition has specific powerful actions to defeat both external evil sorcerers and recommendations for what one might do if one discovers that one is an evil sorcerer and would like to escape from clutches of darkness to the kingdom of light.

To learn more about the various strategies of darkness, visit our site on the enemies.

Muhammad (PBUH)

Table of Contents

1. The Last Prophet

The Enemies

Table of Contents

1. The False Self
2. The Fiend
3. Evil Sorcerers
4. The Path of Destruction
5. Tyrants
6. Assassins
7. Demons
8. Automatons
9. Ahriman
10. Discontentment
11. Vampires
12. Ahriman
13. The Mischief Makers

Spiritual Exercises

Table of Contents
1. The Divine Light
2. Gratitude
3. Meditation on Death
4. Alif-Lam-Mim
5. Meditation with the Rose Crescent
6. Spiritual Exercises
7. Transform Fear

Islamic-Sufi Gnosticism

Table of Contents

1. The Shahada
2. The Divine Origin
3. The Logos-Rasul and Matter
4. The Chakra System and the Stations of the Soul
5. The Spirit of Wisdom
6. Heavenly Archetypes (Surah 15:21)
7. Islam, Pantheism and Spiritism (Surah 2:21)
8. Bakka - The First House of Worship

The Quran

Table of Contents

Approaching the Quran
Sufism, the Quran and Exegisis

Surah Al-Fatihah

Surah 2

2:1 (Alif-Lam-Mim)
II:1-7 (Overview of Islamic beliefs)
2: 11-15 The Mischief Makers
2: 17-18 (Consequences of "Mischiefmaking")
2:19 (Jihad against mischiefmakers and enemies)
2:20 (To Banish Satan and Tyrants)
2:21 (Islam, Pantheism and Spiritism)
2:22 (The Earth and the Caliph)
2:23 (Rumi, Ibn Arabi & Baha'u'llah)

Surah 3

3:96 (Bakka - The First House of Worship)

Surah 4
Surah 4:34 (gender relations / wife beating)

Surah 6:35 (Islamic Shamanism)
6:38 (Animals)

Surah 15:21 (Archetypes)

Surah 16:44 (Mysticism and Magic in the Quran)

Surah 33:72 (Sufis, the Earth and the Trust)

Surah 39:53 (Sufism and Grace)

Surah 41:53 (Yes to Matter and Spirit)

Al-Khidr

Table of Contents

1. Tales of His Conception
2. Story of His Infancy
3. Legend of His Early Years
4. The Birth of Civilizations
5. Tales of King Osiris and Queen Isis
6. The Awakening
7. Remote Viewing
8. The Spider

Fatima, Umm Abi Ha

Table of Contents

1. Fatima
2. Women of Islam & Sufism: Fatima
3. Transform Fear
4. Bibi Fatima: The Rose Garden
5. Fatima and the Four Horsemen of the Apocalypse (a meditation to align with Fatima)
6. Her "Book"
8. Benediction for assistance to guide us towards the One

Sufism and the Fiend

An important aspect of Sufism (or the Sufi path), as taught by the Rose Crescent, is to become an expert in the strategies of the enemy. We had said that the most pernicious enemy is the “false self,” a constructed identity (from the time of our infancy) that will do everything in its power to be god. All of us have a false self. We had also said that a necessary strategy to counteract the false self is to create an observer, a persona that watches, studies and reports on the machinations of the false self. We absolutely must realize that the enemy is within. In fact, the stronger the false self the less Divine Light our personal space.

As the Light dwindles to almost nothing, and the false self grows, we are in danger of becoming fiends (totally obsessed with either our own aggrandizement or our own abasement).

If you have developed spiritual sight you will see fiends around you. They are dark twisted creatures, hideous to behold. Fiends viciously attack all who stand in their way. The fiend takes pleasure in destroying (spiritually, emotionally, psychologically and physically) others. The fiend laughs at the misery and suffering of others. The fiend (obviously or secretly) promotes cruelty against humans, animals and the earth. Even in terms of entertainment, the fiend enjoys horror and mayhem.

Fiends rush to spectacles of cruelty. What could be more fiendish than Romans gathering in the coliseum to watch gladiator bouts, or television audiences enjoying the nightly sight of aerial bombings against cities or of so-called holy men gathered together in stadiums executing “sinners”?

To hide itself from the sight of others, fiends usually camouflage themselves. Some of the worst fiends are disguised as priests, rabbis, monks, mullahs, imams, politicians, philanthropists, doctors, etc. From these social positions they can easily prey on the unwary.

All over the world fiends stand at the pulpits of temples, synagogues, churches, cathedrals and mosques, at the political podiums of all parties, and attempt to whip the crowds up into orgies of bloodshed in the name of their ideology.

As seekers our task must be:

(1) Be observant: become completely aware of all the strategies and machinations of your own “false self”;
(2) Be vigilant: develop the spiritual sight, the “x-ray vision,” to identify a fiend, no matter how camouflaged he or she might be;
(3) Surrender more and more of yourself to Allah (Spirit, Light, Being, Divine Mind, Existence);
(4) Become familiar with the revelations of the Logos-Rasul through the chosen prophets (e.g. Lao Tzu, Moses, Buddha, Jesus, Mohammad);
(4) Invite the Spirit of Wisdom in her Manifestations (e.g. Mary the mother of Jesus, Kuan Yin and Fatima) into your life and heart.

To learn more about the strategies of darkness, visit our site on the enemies.

Sufism and the False Self

In order to progress on the Sufi path towards unity with the Spirit, it is imperative that the seeker carefully examine all blocks and obstacles. Let us begin with that which is the most pernicious – what we will call the false self in contrast to the Higher Self. In order to do so we must retrace our personal history.

Prior to our incarnation on earth we existed in a dimension we will call “the Throne.” It is there that we existed in the Effulgence of the Divine Light, were ourselves rays of light, communicated with heavenly beings, turned toward Allah (the Spirit, Being, Source of Light) in a state of existential surrender.

Prior to our coming to the world of density each of us made a covenant with Allah to serve as emissaries of light.

At our birth we continued to be in the state of existential surrender. However, slowly something began to take shape, to form, to construct an identity, creating a personality separate from the Source, which we will call the “false self.”

The false self is the ultimate false god. The false self sees the world as a drama, with itself in the center of that drama. Here, at center stage, there is only one light – the false light that it has created. Here there is no room for Being (Allah).

In order to fool itself that it is alive, it has an insatiable appetite for adulation and attention. It plays out constant dramas (e.g. the game of judge and victim). Not having an actual reality, it desperately needs to feel alive. It creates constant turmoil (both on an individual level and at the macro level), resulting in everything from fights and feuds to wars. It is jealous of everyone else’s success. It wishes all others ill. It will even wish itself ill, if that is what it takes to be at the center of the stage. And it will even appropriate seeming goodness (e.g. religion, spirituality) to promote itself. For the false self, there is little difference in importance between the murderer and the saint. All that is important is that its story is at the center. Whether it is being the object of praise or the object of derision, its only concern is to support its own false reality.

A deeper understanding of Muhammad’s (pbuh) jihad will reveal that it was actually against the “false self.” The false gods of Mecca were external symbols for the internal jihad.

How do we overcome the false self?

The Rose Crescent suggests several strategies.

First, as Sufis we must create a fictitious counterpart to the equally fictitious false self. We will call it the “observer.” The observer’s job is to monitor the false self and report back to something higher in us. The observer must catch the false self as it plays out its dramas (e.g. victim, hero, judge, jury member, etc.).

The information gathered from the observer can be used by that which is right in us (our trapped Ruh) to slowly untangle ourselves from the false self, turning ever more towards the Divine Light.

Second, we need to take out time to do nothing – to not act. Simply allow yourself to be bored. The false self, needing to feel alive, seeks constant diversion.

Third, change the roles you play in life. We must come to a deep understanding of the fact that our behaviors are simply acts. They are not you. For example, if your tendency is to be extraverted, to give constant suggestions to everyone then withdraw and remain silent. And if you are shy, then become the “life of the party.”

To learn more about the strategies of darkness, visit our site on the enemies.

Sufi Spiritual Exercise: Divine Light

The following Sufi spiritual exercise is designed to open the body and soul to receive the Divine Light. In this Sufi exercise the practitioner focuses on the first three chakras (located approximately in the tail bone, navel and solar plexus areas). The Sufi Spiritual Exercise of Divine Light has three components:

• (a) the Invocation;
• (b) the Declaration – which in turn has two parts: (1) the statement of repentance and (2) the statement of purpose; and
• (c) the Meditation on Divine Light.
  

In the following we provide our method, with instructions (in parenthesis), as practiced by the Rose Crescent tradition.

(Begin by lighting a candle on your alter. Get into a comfortable position. Relax your body and mind. Count from 13 to 1. Focus on your breath. With each inhalation breathe in purity; with each exhalation breathe out mental and spiritual pollution.)

The Invocation

(Repeat – from the Quran and from the inspired words of Hazrat Inayat Khan)

“Bismallah ar-Rahman ar-Rahim.”

“Toward the One,
The Perfection of Love, Harmony, and Beauty,
The Only Being,
United with the Illuminated Souls,
Who form the Emobiement of the Master,
The Spirit of Guidance.”

Allahu Akbar!

The Declaration

(Repeat the Statement of Repentance)

“I ___________ (your name) repent of each time I have valued a people, tribe, clan, nation, race and/or species above another. I repent of all mental and physical acts I have committed, knowingly or unknowingly, against the spirit of unity. So mote it be.”

(Repeat the statement of purpose)

“I ____________ (your name) call upon the Divine Light to guide us towards thy unity. May thy Kingdom of Love and Light encompass all beings, filling myself, humanity, the earth and the unseen worlds. So mote it be.”

Meditation on Divine Light

(Focus on the candle. Soften your eyes. Breathe in the light. Breathe out pollution. Notice how the glow of the candle enlarges. See how the flame desires to leap upwards. Let the rays of light enter your eyes and chest. Turn your attention inwards. See the candle within you. See the light. Focus on the light. Let the light move throughout your body, healing your chakras, permeating you, enlightening your field of energy.)

Women of Islam & Sufism: Fatima

When Fatima, beloved daughter of the Prophet Muhammad (pbhu), enters the throne all 124,000 Prophets stand in respect. Around the world men and women of Islam and Sufism look to Fatima for comfort and inspiration.

Fatima, she is the gentle breeze that blows through the leaves, beckoning all to peace.

Fatima, she is the soft voice in our hearts, calling us to compassion, mercy and grace.

She is the one who knows the songs of the birds, and sings praises to the Spirit along with them when the sun rises.

She is the one who comforts the dying child, and carries its soul into the heavens.

It is she who brings a cup of the waters of paradise to the scorched lips of those in hell, and it is she who offers the first drink of wine to the pilgrims reposing in heaven.

Fatima, it is her gentle hand upon ours, urging us to put the sword down, calling us to unity.

She is the one who walks amongst the animals in the slaughterhouses, comforting them before the knife, whispering promises of gardens and streams.

She is the gentle breeze in our hearts. She is the look in the eyes of lovers. She is our longing for the Beloved.

Truly, She is Umm Abi-ha (the Mother of her Father), the Spirit of Wisdom.

Fatima

Fatima was the blessed daughter of the Prophet Muhammad (pbuh) and his wife Khadija. People who saw here called her “the luminous one” because of the shine about her. She was known for her gentle speech, piety, kindness and asceticism. She is famous for sharing her father’s commitment to the poor, and for turning away from the world of luxury and extravagance. But who was she really?

A’isha, the wife and beloved of the Prophet, and first great Islamic theologian, said of her: “I have not seen anyone of God’s creation resemble the Messenger of God more in speech, conversation, and manner of sitting than Fatima, May God Be Pleased with Her.”

From eyewitness testimony we know that Muhammad (pbuh) stood up whenever his daughter Fatima entered a room. In fact, he often gave up his seat to her. As the Seal of the Prophets, Muhammad’s (pbuh) standing up in respect before Fatima is equivalent to all 124,000 prophets standing as well. Who was she then?

According to the Rose Crescent tradition, Allah created two complimentary Spirits to serve the universe alongside the four archangels: The Logos-Rasul and the Spirit of Wisdom.

The Rasul-Logos and the Spirit of Wisdom often appear in complimentary pairs.

While Adam was the first incarnation of the Logos-Rasul, the first woman Eve was the first incarnation of the Spirit of Wisdom. Likewise, Osiris and Isis came to embody the two Spirits. And while Buddha was a manifestation of the Logos-Rasul, Kuan Yin was the incarnation of the Spirit of Wisdom. And Jesus was blessed to have both his mother Mary and Mary Magdalene, both of whom were embodiments of the Spirit of Wisdom.

Who was she? Fatima was no other than the incarnation of the Spirit of Wisdom. Her title is Umm Abi-ha (“the mother of her father”), signifying her pre-incarnation place within the first Aeon. Today, Fatima Umm Abi-ha serves as Queen of Heaven. She has been given the authority of intercession before the Throne of Allah for whoever calls upon her. She is known to appear on earth, as well as in other worlds, ministering to the needy and assisting all beings (humans, animals, jinn and even spirits in hell) who are in distress and request her help.

Islamic Gnosticism: The Logos (Rasul) and Matter

The Rose Crescent tradition maintains that the Logos (Rasul in Arabic), a created being of the first Aeon, incarnated a total of 124,000 times on earth in human guise (both male and female). The first incarnation was in Adam and the last descent of the Logos-Rasul was in Muhammad (pbuh).

With the advent of the Logos-Rasul into Muhammad the Logos-Rasul descended deep into the realm of matter. Unlike the Christ, who ascended into the heavens, Muhammad (pbuh) the soul of Muhammad remained on earth, awaiting the final trumpet blast.

Question: Why did the Logos need to descend into matter?

Both Spirit (Ruh) and Soul (Nafs) had become ensnared in matter. The Logos-Rasul’s descent was as a light bearer.

Question: Why aren’t there any prophets after Muhammad (pbuh)?

We believe that the all of the Manifestations of the Logos-Rasul have occurred. Our goal now is twofold: (a) working with all of the revelations of the past, we must continually polish the mirrors of our soul, reflecting ever more light; and (b) we must raise the world of matter to the realm of Spirit.

Question: So you aren’t trying to escape the realm of matter?

Unlike earlier Gnostic teaching, the Rose Crescent understands that matter, created by Allah, is not evil, nor is to be escaped. Instead, the divine plan is to enlighten the world of matter.

Question: Are all humans, then, bearers of light?

Let’s say that all beings are potential bearers of light, depending on how polished the individual’s mirror is. There are, of course, many beings (both organic and inorganic) that are what can only be described as demonic – who actively oppose the light. There is a cosmic drama unfolding. Will the earth ascend or will it descend even further?

There are forces at work, powerful forces, led by Ahriman, the Prince of Darkness and others, that would destroy the earth.

Muhammad: The Last Prophet

The Rose Crescent confirms the Islamic belief that Muhammad (pbuh) was the Last Prophet of God. We believe that he was the Seal of the Prophets (Khatim al-anbiya).

Many people, particularly those who follow, or have been associated with, the Bahia Faith are perplexed why we hold this position.

The Rose Crescent tradition maintains that the prophetic lineage of 124,000 prophets did, in fact, close with Muhammad (pbuh). Moreover, since the time of Osiris our Watchers have traveled the earth, carefully searching for and serving those Manifestations of the Rasul-Logos.

What does it mean, though, that the prophetic period ended and that Muhammad (pbuh) was the Khatim al-anbiya (Last Prophet)?

First, in agreement with orthodox Islamic teaching, the Rose Crescent tradition maintains that Muhammad (pbuh) brought the reflection of the Mother Book (Umm al-Kitab) to the last people on earth (the Arabs) who had not received a Messenger.

Secondly, with the close of the prophetic age there is no longer a necessary intermediary between the Being (Allah) and beings (humans, jinn, animals, spirits). Instead, all beings may now look within themselves and, through meditation and concentration, polish the mirror of the Self (the Ruh) so as to see the reflection of the divine. In other words, the intention of the Rasul-Logos is now dispersed amongst the beings.

And finally, the evolution of humanity moved beyond the necessity of a “High Priest,” with the Ruh (the Spirit) descending into the realm of matter, providing the opportunity for everyone to ascend.

This last point needs to be understood in the light of earthly evolution. With each subsequent Manifestation the Rasul-Logos descended deeper into the realm of matter, the realm that the Ruh had been imprisoned within. We may note that as the ages passed, miracles became rarer. Oracles around the world began to cease. In the 6th century after Christ the Spirit (Ruh) had descended to its furthest point. The last incarnation ended with the Rasul-Logos providing the means for the complete liberation of the individual.

The Spirit now moved from that of a particular person (The Prophet) as the Divine Mirror to all individuals having the potential for a pure mirror within them. Thus, there was a transfer from the prophet to the united spiritual umma.

Tales of King Osiris and Queen Isis

Al-Khidr, the legendary Green Man of Islam, was a companion of the King Osiris and Queen Isis. In this account, preserved by the Rose Crescent, the truth of King Osiris and Queen Isis’ roles in the Divine Drama are revealed. The story, as part of the Secret Sayings of Al-Khidr, follows the account of the Birth of Civilizations. Like Adam and Eve at the beginning of time, Jesus and Mary Magdalene and Muhammad and Fatima in the 6th century, Osiris and Isis became the incarnations of the Rasul-Logos and the Spirit of Wisdom.

From the Secret Sayings (Book III. 3. v. 1 - 23)

(1) Now it came to pass that Queen Isis learned of the murder of her husband. Distraught and overwhelmed with mourning, the Queen traveled the earth, searching for her beloved’s body.

(2) And when Set heard that Isis, in her weeping, was searching for the body he planned to take it and destroy it forever.

(3) But the spirit of the river took pity on the dead King and, cradling the coffin upon its waters, carried him into the upper realms where he finally came to rest at the root of the great Heavenly Lote Tree.

(4) And the angels gathered about the body of the great King and wept, for never since Cain had so a betrayal been committed to one so noble of heart.

(5) And the Queen continued to search for the body of her beloved.

(6) And one day a sparrow came to rest upon her shoulders. And as the Queen was conversant in the languages of all animals, she soon heard that her beloved’s body had been found.

(7) Carried into the heavens upon the wings of a mighty spirit eagle, the Queen found her beloved at the foot of the Lote Tree. Throwing herself upon his body, she herself longed for death.

(8) And as she sought to raise her arm against herself, the Spirit of the Lote Tree took pity upon her, and called the Archangel Gabriel, who appeared unto her, wrapping his light about her, quenching her tears.

(9) And Osiris appeared before her, transformed and flashing with the brilliance of a thousand stars. “Behold, my love - that which I have sought has found me. I was hidden from myself, but now do I see,” he said.

(10) And Isis wept with joy at the sight of her beloved. “Do not touch me, for I am the Rasul-Logos, the Alpha and the Omega,” he proclaimed. “Take my body and return to Egypt.”

(11) And the Queen took the mortal body of her beloved and returned to her city. And the people were overjoyed. And the Queen laid his body to rest in a sepulcher made from the finest stone. And pilgrims journeyed from the four quarters to seek Osiris’ intercession.

(12) But Prince Set became furious at the affection of the multitudes towards the dead king. But he dared not make a move, but bid his time.

(13) And Prince Set, continuing to explore the dark side of the mysteries, grew daily in malevolence and power.

(14) And one day he crept into the temple and, finding the sepulcher unguarded, stole the body away.

(15) And news of the theft carried to the four quarters of the earth. And all peoples, beings and animals wept.

(16) Placing the body of the King in a dark circle, Prince Set performed rituals throughout the night, finally releasing the descending mist, the dark spirit of Ahriman, into the world. And then cutting the body into fourteen pieces, he hid it amongst the world of matter.

(17) But the Queen discovered what had happened. And she and her maids set about, traveling the world, aided by every creature, until she recovered, piece by piece, the body of her love.

(18) And day and night she called for her beloved to reveal himself to her. But all was still. And her heart was broken. And her maids could not console her.

(19) And all of the kingdoms of the animals sent representatives to her. And the birds lighted upon her, singing to her, attempting to comfort her. And beautiful and magical horses appeared to her. And monkeys visited her. Yet, she could not be consoled.

(20) And the angels joined her in weeping. And all of heaven took notice and stopped.

(21) And in her Mercy the Queen of Heaven, Wisdom Herself, descended to earth and hovered above Isis, until entering her heart and taking possession of her being.

(22) And Isis, now united with the Spirit of Wisdom, looked out at the earth and felt compassion for others. And knowing their pain and sorrow, she vowed her eternal assistance to those in need and of gentle heart.

(23) And from across the desert the wind whispered to her of a friend long forgotten. Looking within herself, her cosmic gaze traversed the paths until she spied Al-Khidr, blind and alone.

To discover more about the legendary Sufi Master, Teacher and founder of the Rose Crescent, visit our site on Al-Khidr.

The Rose Crescent - Who We Are

The Rose Crescent was founded and commissioned in ancient Egypt by the immortal Teacher Al-Khidr, Peace be Upon Him, during the reign of King Osiris and Queen Isis. Since the third millennium the Teacher has sent male and female "watchers" (or “disciples”) into the world, searching for the Blessed 124,000 Messengers of God while serving humanity and the earth in the cause of peace, justice, beauty, love and harmony. Watchers have served at the courts of Melchizedek, Solomon and Sheba, worked with shamans in the lands of the Toltec and Aztecs, walked and served with Jesus Christ, made the hijra to the Prophet Habibullah Muhammad (Peace be Upon Him) and swore allegiance to safeguard His daughter Fatima, Queen of Heaven and incarnation of Wisdom.

Meditation with the Rose Crescent

Fellowship with the Rose Crescent

Al Khidr, Founder of the Rose Crescent

Rose Crescent commentary on the Glorious Qur'an

Information on Fatima, Queen of Heaven

Rose Crescent spiritual exercises

Islamic Sufi Gnosticism: The Divine Origin

In Islamic Sufi Gnosticism, as taught by the Rose Crescent tradition, Allah was alone in eternity and wanted to be known. Allah then began the process of emanation. As being moved into becoming, Allah created what has most accurately been described (although description is not possible) by the Prophet Lao Tzu (pbuh) as The Tao.

From the Tao emerged the First Aeon. Within that Aeon Allah created three things and seven Spirits.

The three things are the Umm al-kitab (the archetypal Mother Book), which serves as a mysterious blueprint of the universe; the Divine Forces to animate the universe (e.g. Love, Compassion, Mercy, Yin, Yang, etc); and The Throne.

Within the First Aeon Allah also created and placed the Seven Spirits before the throne. These seven include: the Spirit of Guidance (known by the Greeks as the Logos and by the Arabs as the Rasul); the Spirit of Wisdom; and the four Archangels.

Allah then commissioned the Seven Spirits before the throne to go forth into the universe, with each of the Seven Spirits manifesting differently in the universe. For example, the Archangel Gabriel communicated the various revelations. The Rasul-Logos (Spirit of Guidance), in various human guises, received the divine communication, and then appeared to each nation, tribe and species, bringing with them a reflection (revelation) of the heavenly Umm al-kitab. It should be noted that the last appearance of the Rasul-Logos was with the Prophet Muhammad (pbuh). Other appearances of the Rasul-Logos have included Adam, Buddha, Zoroaster, Moses and Jesus.

The Spirit of Wisdom also appeared at different times throughout history as well, with the purpose of unveiling the deeper hidden mysteries of the Umm al-kitab. Some of the most famous and noteworthy appearances of Wisdom have included Isis, Kuan Yin and Fatima, the daughter of the Prophet Muhammad (pbuh).

Al-Fatiha (The Opening) - A Sufi Commentary

Bismallah ar-Rahman ar-Rahim

The Fatiha is the opening chapter of the Quran and provides a beautiful summary of not only the Quran, but of the essence of all the 124,000 preceding revelations. Al-Fatima begins with:

1. “In the name of Allah, the Compassionate One, the Merciful One”

Right from the Opening the Recital assists us to set our minds on the Divine Essence – the Source of compassion and mercy. Note: the Quran doesn’t open with judgment, anger, promises of punishment, etc. Instead, we are confronted with compassion and mercy. This is the message of all of the rightly guided prophets. Jesus (Isa) tells us that God is Love.

2. “All praise be to Allah, the Cherisher and Sustainer of all the worlds.” 3. "The Gracious One, the Merciful One.”

There are two key ideas here. First, we need to recognize the existence of worlds (plural). As Hazarat Inayat Khan, under divine inspiration, prayed: “…Lord God of the East and the West, of the worlds above and below, And of the seen and unseen beings.” The reality is that we exist in a universe with multiple worlds, visible to our senses and invisible, inhabited with almost infinite beings. The Sufi is one who develops the skills to navigate, by shifting one’s focus of awareness, these various worlds. The second important idea is to notice that these worlds are framed, literally surrounded by divine compassion and mercy. By placing the worlds between these two sentences the underlying message to those who have “eyes to see and ears to hear” is that the divine surrounds us, blankets us and frames our world. The Sufi is one who not only enters these worlds, as do shamans, conversing and interacting with visible and invisible beings (angels, jinn, spirits and spirit creatures) but also accesses and uses the divine energy fields of compassion, mercy and graciousness to align the worlds with the Divine Love, Beauty and Harmony.

4. “Guardian of the Day of Judgment.”

Both Islam and Christianity teach that there is a Great End of History that we will one day face. This is the time when all beings will be brought before the throne. The Rose Crescent also teaches that there are lesser days of judgment, when each of us dies and we are confronted by our karma.
5. “Thee do we worship. And Allah’s aid do we seek.”

Here we are brought in to face the Spirit of Compassion and Mercy, whom we both worship and call upon for aid. What is worship? The Rose Crescent maintains that there are many forms of worship, the highest being our acts of goodness, compassion and mercy in the worlds. What aid do we seek? We seek the power and divine energies to transform this cosmos and assist the Kingdom of Light to emerge.

6. “Guide us on the Straight Path.” 7. “The path of those whom the Spirit has blessed. Not the path of destruction; nor the path of wandering.”

At every moment of every day we stand at a juncture. There are three paths before us. The first path is that of divine union with the Spirit. Before we incarnated on earth we were all literally before the throne, living in Presence. The first path is a call to return to Presence, to understand and achieve our own emanation from the Light, the Source. It is the path of the Messengers (e.g. Adam, Eve, Al-Kidr, Abraham, Moses, Lao Tzu, Zoroaster, Buddah, Mary, Jesus, Muhammad – Peace be upon them all), the Mothers (e.g. Khadjia, Fatima, Aisha) and the saints (e.g. Rabia, Rumi, Ibn Arabi, Francis, Teresa, etc.). This is the path of the divine unity of the Spirit and the greater assembly (angels, jinn, humans, animals, plants and all beings).

The second path is the path of destruction. This is the state of hell wherein anger, envy and violence dominate our souls.

The third path is the earthly path. Herein we wander between the Straight Path and that of destruction. Our thoughts, acts and being flow between heaven and hell, peace and violence, love and hate. We walk in a desert, lost, yearning for the Source, despaired at not knowing how to find the Oasis of Love. The Rose Crescent uses the symbol of the trident as a tool of meditation on this passage. The Sufi is one who struggles and relaxes each moment, with each breath, to be on the Straight Path.

Question: These three states you mentioned, are they figurative (spiritual/psychological) or actual?

They are both. The Rose Crescent teaches that we actually do inhabit different spheres at the same time (heavenly, earthly and lower world). The Sufi path is to unified the soul as much as possible so that our bodies are on earth but our unified soul is in heaven.

Sufism: Surah Al-Fatihah: Explained

Bismallah ar-Rahman ar-Rahim

Al-Fatihah is the opening chapter of the Quran and provides a beautiful summary of not only the Quran, but of the essence of all 124,000 preceding revelations. The following is a Sufi interpretation, according to the Rose Crescent tradition. Al-Fatihah opens with:

1. “In the name of Allah, the Compassionate One, the Merciful One”

Right from the opening the Recital assists us to set our minds on the Divine Essence – the Source of compassion and mercy. Note: the Quran doesn’t open with judgment, anger, promises of punishment, etc. Instead, we are confronted with compassion and mercy. This is the message of all of the rightly guided prophets. This message builds upon Jesus (Isa) revelation that God is Love.

2. “All praise be to Allah, the Cherisher and Sustainer of all the worlds and all that exists (Alamin).” 3. "The Gracious One, the Merciful One.”

There are two key ideas here. First, we need to recognize the existence of worlds (plural). As Hazarat Inayat Khan, under divine inspiration, prayed: “…Lord God of the East and the West, of the worlds above and below, And of the seen and unseen beings.” The reality is that we exist in a universe with multiple worlds, visible to our senses and invisible, inhabited with almost infinite beings. The Sufi is one who develops the skills to navigate, by shifting one’s focus of awareness, these various worlds.

The second important idea is to notice that these worlds are framed, literally surrounded by divine compassion and mercy. By placing the worlds between these two sentences the underlying message to those who have “eyes to see and ears to hear” is that the divine surrounds us, blankets us and frames our world.

The Sufi is one who not only enters these worlds, as do shamans, conversing and interacting with visible and invisible beings (angels, jinn, spirits and spirit creatures) but also accesses and uses the divine energy fields of compassion, mercy and graciousness to align the worlds with the Divine Love, Beauty and Harmony.

4. “Guardian of the Day of Judgment.”

Both Islam and Christianity teach that there is a Great End of History that we will one day face. This is the time when all beings will be brought before the throne. The Rose Crescent also teaches that there are lesser days of judgment, when each of us dies and we are confronted by our karma.

5. “Thee do we worship. And Allah’s aid do we seek.”

Here we are brought in to face the Spirit of Compassion and Mercy, whom we both worship and call upon for aid. What is worship? The Rose Crescent maintains that there are many forms of worship, the highest being our acts of goodness, compassion and mercy in the worlds. What aid do we seek? We seek the power and divine energies to transform this cosmos and assist the Kingdom of Light to emerge.

6. “Guide us on the Straight Path.” 7. “The path of those whom the Spirit has blessed. Not the path of destruction; nor the path of wandering.”

At every moment of every day we stand at a juncture. There are three paths before us. The first path is that of divine union with the Spirit. Before we incarnated on earth we were all literally before the throne, living in Presence. The first path is a call to return to Presence, to understand and achieve our own emanation from the Light, the Source. It is the path of the Divine Messengers (e.g. Adam, Eve, Al-Kidr, Abraham, Moses, Lao Tzu, Zoroaster, Krishna, Buddah, Mary, Jesus, Muhammad – Peace be upon them all), the Divine Mothers (e.g. Khadjia, Fatima, Aisha) and the saints (e.g. Rabia, Rumi, Ibn Arabi, etc.). This is the path of the divine unity of the Spirit and the greater assembly (angels, jinn, humans, animals, plants and all beings).

The second path is the path of destruction. This is the state of hell wherein anger, envy and violence dominate our souls.

The third path is the earthly path. Herein we wander between the Straight Path and that of destruction. Our thoughts, acts and being flow between heaven and hell, peace and violence, love and hate. We walk in a desert, lost, yearning for the Source, despaired at not knowing how to find the Oasis of Love. The Rose Crescent uses the symbol of the trident as a tool of meditation on this passage. The Sufi is one who struggles and relaxes each moment, with each breath, to be on the Straight Path.

Question: These three states you mentioned, are they figurative (spiritual/psychological) or actual?

They are both. The Rose Crescent teaches that we actually do inhabit different spheres at the same time (heavenly, earthly and lower world). The Sufi path, according to the Rose Crescent tradition, is to both unify the soul as much as possible so that our bodies are on earth but our unified soul is in heaven and to transform the earth into the Kingdom.

Al-Khidr: The Birth of Civilizations

Al-Khidr was the companion and co-worker of King Osiris as they traveled the world, founding civilizations, and initiating peoples into the mysteries. Together, Al-Khidr and King Osiris visited every continent on earth, including Atlantis and other lost lands. The following is from the Rose Crescent archives:

From The Secret Sayings (Book III. 2. v. 1 - 14)

(1) And the boy was brought into the court of King Osiris and Queen Isis.

(2) And as the year passed Al-Khidr grew in both physical strength and wisdom. When the priests questioned him concerning the cosmos, all were amazed for he knew the position of the sun, the moon and the attributes and influences of the planets though none had taught him. And he excelled all others. Soon his knowledge equaled that of the most learned men.

(3) And the King took Al-Khidr into the pyramids, explaining to him the secrets and significance of each passageway and the mysteries that were known only to him. And also the Queen loved to pass her time with him, taking him on walks in her gardens.

(4) But after a time Al-Khidr’s heart returned to his home. And he begged the Royal Couple that his brothers be allowed to join him. Giving their consent, they stipulated that the brothers too join the circle of neophytes.

(5) But as Al-Khidr was the beloved of the Royal Couple, Prince Set, the King’s brother, hardened his heart against him.

(6) When Al-Khidr reached his third decade the King called all before him. Looking across the land, the King said that his heart had grown tender towards the peoples of the earth. Why should they not enjoy the bounties of civilization as well?

(7) Announcing that he would only take one companion with him on this mission to enlighten the world, the court grew still in anticipation.

(8) Choosing Al-Khidr above all others, he bade his court farewell.

(9) And jealously filled the court.

(10) As the months passed, the power of Prince Set grew. Drawing a circle around himself, he denounced Osiris for having abandoned Egypt, the Queen and the people.

(11) And King Osiris and Al-Khidr traveled to the four directions, visiting all of the descendants of Noah, implanting wisdom and knowledge where there had been none.

(12) And the power of Prince Set continued to grow. All bowed before him. Soon the Circle’s might became unchecked. New, and dark, rituals were created. And the people feared to leave their homes; and the Queen would not leave her temple.

(13) And so it was that the three brothers, Abd Al-Mumit (Servant of the Taker of Life), Ab Al-Qabid (Servant of the Constrictor) and Abd Al-Qahar (Servant of the Crusher) rose in rank, eventually becoming the first within the Circle. (14) One day Prince Set announced that King Osiris had been gone long enough. Egypt could no longer be without its King. Taking the three brothers with him, Prince Set, under the cover of darkness left Egypt, traveled across the great waters in search of King Osiris.

To discover more about the legendary Sufi Master, Teacher and founder of the Rose Crescent, visit our site on Al-Khidr.

Al-Khidr: Legend of His Early Years

Al-Khidr, the co-worker of all of the Prophets, Messengers, Saints was adopted by King Osiris and Queen Isis. The following “verses” are from the Secret Sayings of Al-Khidr, part of the larger archives of the Rose Crescent, an international Sufi affiliation.

From the Secret Sayings (Book III: 1-8):

(1) And it came to pass, in the days of King Osiris and Queen Isis, that there lived a young poor shepherd boy, named Al-Khidr, in a small village. In those days the people had little to eat. While the boy was walking amongst his few sheep he noticed a royal procession moving through his village. Like all of the other children he ran to behold the goings on. But when he saw that the King’s mighty men trampled the flowers without regard his heart wept. But like all of the other children he followed the procession to the edge of the village, waving to them as they left.

(2) The next year the King and Queen made their way through the land again. This time the young boy ran to the front of the gathering crowd. But when he saw that the horses were tired, and how the slaves toiled under the sun, his heart once again wept. Turning his back on the King and Queen he walked back towards his sheep. But the great King Osiris, from his caravan, spied the youth turning and walking away. “Lest sedition one day creep into the land,” the King thought, “I mark this boy.”

(3) Several years passed, and the youth, now growing stronger, was invited by his uncle to visit the city. Soon after arriving in the city the young man was standing upon the road as the King’s caravan passed. Suddenly a dog ran in front of it. Jumping in front of the caravan, he snatched the dog to safety. But the King’s heart was dark towards him, and recognizing the youth, he had the boy arrested.

(4) The following morning the King and Queen, together with the High Priest, demanded that the boy be brought before them, intending to do away with such a stiff necked rebel.

(5) “How dare you jump in front of the Royal Caravan!” the High Priest bellowed. Standing before them in chains, the young man courageously answered, “Once you trampled flowers underfoot without thought; then I saw how the horses and slaves toiled without mercy; and now a poor dog would have been run over without regard. Let me speak to the King and Queen, for the Lord of my land would not act so.”

(6) Immediately the King’s heart was convicted. Standing up from his throne, he ordered that the chains be removed. Queen Isis, with tears in her eyes, asked that the young man come towards her.

(7) “Young though you may be your heart is of the ancients. Come, henceforth we shall take you as our confident. Your council shall be ever sought,” the King proclaimed.

(8) “From this day on, you shall be as our own son, and we shall be as your parents,” the Queen added.

To discover more about the legendary Sufi Master, Teacher and founder of the Rose Crescent, visit our site on Al-Khidr.

Al-Khidr: Story of His Infancy

Al-Khidr, the “Green Man of Islam,” is called upon and revered around the world by hundreds of thousands, appearing and disappearing without notice. In the following we present the story of his birth, as memorized by Sufi Watchers throughout the ages and made public from the Rose Crescent archives.

From the Secret Sayings (Book II. 2. v. 1-9)

(1) Now it came to pass that with heavy labor the woman bore the four, each with a sacred mark upon his back.

(2) And while the boys lay within their crib an asp crept in amongst them. And all were amazed that the serpent spared their lives.

(3) And as the boys began to walk the three led their brother to the Nile.

(4) And jealousy filled the hearts of the three.

(5) As the waters rose about them a crocodile, terrible and fierce to behold, emerged from the murky waters.

(6) And the crocodile grabbed the young Al-Khidr within its jaws and sped off, swimming deep underwater.

(7) And his mother, believing her son had been eaten, wept bitterly. For again, she believed, the Lord must have cursed her.

(8) So it was that all believed the young Al-Khidr had died. But one day, fisherman spied an island where the terrible crocodile dwelt. Sneaking ashore, with spears and ropes in hand, they hoped to put an end to the beast, lest more children be taken.

(9) But when they approached its place they discovered the child at rest, cradled in the paws of the beast, guarded securely against all that is malevolent.

To discover more about the legendary Sufi Master, Teacher and founder of the Rose Crescent, visit our site on Al-Khidr.

Al-Khidr: Tales of His Conception

Al-Khidr, the Green Man of Islam, Sufi Master, Teacher and founder of the Rose Crescent, was born during the time of King Osiris and Queen Isis. This is the tale of his conception, preserved for millennia by the Watchers, and recently released from our archives to the public.

From the Secret Sayings (Book II: I. v. 1-10)

(1) Now it came to pass, during the time of the crescent moon, that a certain young woman was strolling amidst the fields, enjoying the flowers and breeze when from a distance the Nine Riders of the Underworld appeared, terrifying in their countenance. Swooping down upon her the Nine stole her from her home and carried her across forbidden deserts and down dark passages.

(2) That evening her mother, forlorn at the loss of her daughter, wept loud onto the Lord. Filled with grief she ran through the village, wailing at the plight of her precious daughter.

(3) Then there appeared an old man of wisdom. His countenance shone with the rays of the sun. His beard flowed in the wind. Approaching the woman he declared, “Fear not for the Lord Almighty has heard your cries.”

(4) And the young woman, caught in the dark caverns of the underworld, knew not that the Spirit had come upon her.

(5) Then appeared to her one of the bright and shining ones, holding a sword in his left hand, and mounted upon a fiery steed. Taking her in his arms, and holding her tight before him, he raced upwards towards the light, returning her from whence she had come.

(6) When the young woman saw her mother she wept with joy and ran towards her.

(7) And the old man of wisdom looked long and hard at them before declaring, “Behold, thou art pregnant and shall bare four male children into this world. Three shall be of the shadows, and one shall be of the light. The first shall be named Abd al-Mumit, Servant of the Taker of Life; the second shall be named Abd al-Qahhar, Servant of the Crusher; the third shall be named Adb al-Qabid, Servant of the Constrictor.”

(8) And the two women wept bitterly. “Surely the Lord Almighty has cursed us.”

(9) “Weep not, for the fourth shall be named Al-Khidr. Wise, powerful and blessed shall he prove to be. Like his brothers he shall move within the shadows. Like the eagle he shall watch from the heavens. Under his feet the earth shall blossom. By his hand the poor shall prosper. From his staff the mysteries of Eden shall again be open. From his sword justice shall reign.”

(10) And the three shall be in opposition to the one.

Peace and blessings.

To discover more about the legendary Sufi Master, Teacher and founder of the Rose Crescent, visit our site on Al-Khidr.

Quran, Sufism and the Root Chakra

The first chakra, called the “root chakra,” is located at the base of the spine and situated between the legs. It is under the Station of the Ego (Maqam an-Nafs). The root charka connects us with who we are, locating us within a larger family, clan, tribe and nation. Its color is usually seen as being red.

Ethical concepts, social mores, codes and laws all speak to our root chakra. How we view others and our environment depends on the amount of divine light permeating our root chakra. If this chakra is full of divine light we will understand each being’s necessary place in the divine plan.

It is here that the Qur’an gives us the revelation of the divine unity of humanity and the oneness of all of the messages delivered unto the peoples and jinn. If our root chakra is healthy we will practice tolerance. Cultivating friendship, keeping covenants and forgiving others will be important. We will see beyond our blood ties and embrace the Unity of All. In the history of Islam, when the Prophet gathered the first community they did something never before done in Arabia – they disregarded blood ties! Our desire will be for the restitution of the wrongdoer.

However, if this chakra is murky, as it often is, then we will believe our particular tribe, group or nation is right and others are wrong. We will fall into strife, contention and warfare. We will practice exclusion. We will also tend to see the world through binary opposites. We will want to see punishment carried out rather than forgiveness.

Sufism and the Shahada Interpreted

Question: How does Sufism interpret the Shahada? How can one on the Sufi path use the Shahada to progress?

The Shahada is the greatest mystery ever. Over a billion people on earth have said the Shahada (the Muslim testimony of faith that “There is no god but God, and Muhammad is his prophet”). Yet, amazingly, outside of small Sufi circles few individuals understand its deeper meanings and implications.

According to the Rose Crescent tradition the best way to understand the Shahada is to meditate on its meanings through the chakra system and the Stations of the Soul.

Let’s look at the first clause of the declaration: The First Station of the Ego and Chakras 1-3 (tailbone to solar plexus). At first the False Ego wrongly declares:

“There is no god but my God!”

At the lowest level of the first chakra the Shahada is a tribal testimony of the supremacy of our own individual God. We often find this in the Old Testament and the ancient pagan religions. Whose god is the greatest? Jehovah versus Baal in a battle to prove which religion, tribe or nation is the best and right.

However, when the First Chakra is filled with divine light we transcend the tribalism of the above and discover that, in fact, because there is no god but God (divine Light) All of the gods are in fact Allah. At the higher level of the Station of the Ego we give up our individual gods to embrace the One. The Shahada now becomes:

"There is no god but Light (Allah)"

As we advance into the Second Station, though, this new declaration continues to spiral upwards, transforming.

The Second Station of the Heart and Chakra 4 (heart):

At the level of the heart the Shahada transforms into:

“There is no god but Love (Allah).”

Then as we move upwards to the Third Station of the Pure Spirit and Chakra 5 (throat) we declare:

“There is no will (god) but Divine Will (Allah).”

Continuing on into the Fourth Station of the Divine Secrets and Consciousness and Chakra 6 (middle of the forehead) we testify:

“There is no mind (god) but Divine Mind and Universal Consciousness (Allah).”

As we approach the Throne of the Divine at The Fifth Station of the Proximity or Nearness to Allah and Chakra 7 (top of the skull) we declare:

“There is no me (god) but God (Allah).”

Moving into the Sixth Station of the Divine Wedding and Chakra 8 (located at the top of the energy egg) we sigh:

“There is no existence (god) but the Universal Divine Existence (Allah).”

In summary, the Shahada is considered as the “first pillar” of Islam. The Shahada is a two-part testimony. The first part of the Shahada formula states that La ilaha illa’ Allah (“There is no god but God”). The second part of the Shahada is: Muhammadun rasul Allah (“Muhammad is the Messenger of God). The Shahada is a powerful formula that should be repeated frequently and, used as part of dhikr, will aid the Sufi in recollecting his/her station with the Spirit. By meditating upon the Shahada at each level of the chakra system the Sufi progresses from the limitations of the Ego to loss of Self and union with the Divine.

A three part chant used by Rose Crescent Sufis to achieve transformation is:

La ilaha illa’ Allah ("There is no god but God")
La ilaha ill'a ishq ("There is no god but Love")
La ilaha ill'a Hu (None exists but God, God alone is")

Sufism, the Chakra System and the Stations of the Soul

Question: How does the chakra system relate to the Sufi concept of the Stations of the Soul?

Sufism, according to the Rose Crescent tradition, holds that there are seven chakras (as part of the larger chakra system), located throughout the body, that act as both hermeneutical lenses and as portals into other dimensions. In addition, there are five stations of the soul that we inhabit at any one time. The chakras and stations of the soul are inter-related as follows:

The first station is called the Maqam an-Nafs (Station of the Ego) and relates to the first 3 chakras in the body, which are located from our solar plexus area to the lower tail bone.

The second station is called Maqam al-Qalb (Station of the Heart) and relates to the 4th chakra, located in our heart region.

The third station is called Maqam ar-Ruh (the Station of Pure Spirit) and relates to the 5th chakra, located in our throat region.

The fourth station is called the Maqam as-Sirr (the Station of Divine Secrets and Consciousness) and relates to the 6th chakra, located above the eyes and in the middle of the forehead.

The fifth station is called Maqam al-Qurb (Station of Proximity or Nearness to Allah) and relates to the 7th chakra, which is located at the top of our skulls. And the sixth station is called Maqam al-Wisal (the Station of the "Divine Wedding" - or Union with the One), which is located above our bodies at the top of the celestial "egg" (a field of energy) that encloses all humans.

Sufism and Approaching the Quran

How does Sufism approach the Quran? Let's examine three questions:

Question: What is the best way to approach the Qur’an?

The Rose Crescent has always taught that the key to understanding the Qur’an is within each individual. Each verse of the Holy Qur'an has 18,000 meanings, depending on three factors: (a) what level of the cosmos you are in (e.g. earth, paradise, heaven, hell, etc); (b) who you are (e.g. angel, jinn, human, etc.); and – intertwined with the above two factors - what your spiritual/psychological disposition is. If your station is Ego (Maqam an-Nafs) then one will surely find war, judgment, intolerance, exclusion and hell fire reflected back to you. But if you have moved to the next station, the station of the Heart (Maqam-al-Qalb), then you will find love, peace and compassion reflected back to you. . Imagine what one, such as Rabia, Rumi or Hallaj, would find at even higher stations when meditating upon the Holy Kitab?

Question: How can my station influence my understanding of the Qur'an?

Every time we encounter a sacred kitab (book), whether it is the Torah, the Bagadvagita or the Qu'ran, one discovers - not the text - but the light within oneself. Sacred kitabs are like mirrors, reflecting both the light of the Spirit and the light or darkness of oneself. The scriptures we read today will mean something different to us tomorrow. From our perspective, the text is in a state of constant flux, influenced by our station, our state of mind, our culture, etc.

Question: How does the Qur’an relate to the chakra system?

The human body has seven main chakras. Each chakra governs a particular state of being. In addition, each of these chakras are part of the bigger system of stations. Our understanding of the world depends on our awareness. Each chakra serves as a hermenutical lens. Thus, depending on which lens (chakra) we view the world through, in other words – where our awareness is located, we will perceive others, our environment, the earth, our relation to the divine, etc. As the Qur’an is spoken into the world three things occur. First, each ayat (“verse”) and sura of the Qur’an is meant for a particular chakra; secondly, our understanding of each ayat and sura will depend on where our awareness is located when we encounter that particular “verse” and sura; and thirdly, each ayat and sura can be interpreted differently depending on the chakra.

What is the Rose Crescent?

The Rose Crescent was founded and commissioned in ancient Egypt by the immortal Teacher Al-Khidr, Peace be Upon Him, during the reign of King Osiris and Queen Isis. Since the third millennium the Teacher has sent male and female "watchers" (or “disciples”) into the world, searching for the Blessed 124,000 Messengers of God while serving humanity and the earth in the cause of peace, justice, beauty, love and harmony. Watchers have served at the courts of Melchizedek, Solomon and Sheba, worked with shamans in the lands of the Toltec and Aztecs, walked and served with Jesus Christ, made the hijra to the Prophet Habibullah Muhammad (Peace be Upon Him) and swore allegiance to safeguard His daughter Fatima, Queen of Heaven and incarnation of Wisdom.