"The next thing in the attainment of the
inner life is to seek a spiritual guide -
someone whom a man can absolutely trust and have every confidence in, someone
to whom one can look up to, and one with whom one is in
sympathy - a relationship which would
culminate in what is called devotion. And if once he has found someone in life
that he considers his Guru, his Murshad, his guide, then he should give him all
confidence, so that not a thing is kept back. If there is something kept back,
then what is given might just as well be taken away, because everything must be
done fully, either have confidence or not have confidence, either have trust or
not have trust. On the path of perfection, all things must be done fully." -
Hazrat Inayat Khan
disciple is defined as:
To make disciples of; to
convert to doctrine or
One who embraces and assists in spreading
the teachings of
One who receives instruction from another; a scholar; a
learner; especially, a follower who has learned to believe in the truth of the
doctrine of his
teacher; an adherent in
A disciple of Jesus is one who (1) believes his
doctrine, (2) rests on his
sacrifice, (3) imbibes his spirit, and
(4) imitates his example (Matt. 10:24; Luke
14:26, 27, 33; John 6:69).
Bahauddin Naqshband was visited by a
group of seekers.
The seekers found him in his courtyard, surrounded by
disciples, in the midst of revelation.
Some of the newcomers said: 'How obnoxious - this is no way to behave!'
The seekers tried to remonstrate with the Sufi Master.
said: 'This seems to us excellent - we like this kind of teaching, and wish to
take part in it.'
Yet others said: 'We are partly perplexed and wish to
know more about this puzzle.'
remainder said to one another:
'There may be some wisdom in this, but
whether we should ask about it or not we do not know.'
Naqshband sent them all away.
All these seekers spread, in conversation
and in writing, their opinions of the revelation. Even those who did not allude to
the experience directly were affected by it, and their speech and works
reflected their beliefs about it. Some time later certain members of this party
again passed that way.
They called upon the Bahauddin Naqshband.
As the seekers stood at the door and peered within they noticed that
within the courtyard Bahauddin Naqshband and his disciples sat, decorously,
deep in contemplative reflection.
'This is better,' said some of the
seekers, 'for he has evidently learned from our protests.'
excellent,' said others, 'for last time he was undoubtedly only testing us.'
'This is too somber,' said others, 'for we could have found long faces
And, of course, there were other opinions, voiced and
The Sufi Master, when the time of reflection was over, sent
all these seekers away.
Much later, a small number returned and sought
his interpretation of what they had experienced.
themselves at the gateway, and looked into the courtyard.
Naqshband sat there, alone, neither reveling nor in meditation.
disciples were now nowhere to be seen.
"You may at last hear the whole
story he said, for I have been able to dismiss my pupils, since the task is
complete. When you first came, that class of mine had been too serious - I was
in process of applying the corrective. The second time you came, they had been
too gay - I was applying the corrective.
When a man is working, he does
not always explain his self to casual visitors, however interested the visitors
may think themselves to be. When an action is in progress, what counts is the
correct operation of that action. Under these circumstances, external
evaluation becomes a secondary concern."
Those that are unable to reject the
Call to serve the Creator and Sustainer.
Disciples or luminaries of
the Creator and Sustainer are
easily identified by the schism created when they point out the hypocrisy of
the rejection of the underpinning foundations of their personal religion in
favor of the acceptance of myth as literal fact and dogma as all important.
In the past many disciples or
luminaries of God were dealt with in harsh ways - such as being "put to the
question" (tortured) during the multiple
Luminaries of God or Disciples of the
Creator and Sustainer
Jesus the Tekton,
'Abdullāh, Thomas Aquinas,
William of Ockham,
Teresa Sanchez de Cepeda y
Ahumada, Juan de Yepes Alvarez,
Henry David Thoreau,
Ralph Waldo Emerson,
John Muir, George Orwell, Edward Abbey, Aldous Leonard Huxley,
Pierre Teilhard de Chardin,
Martin Luther King Jr.,
acolytean altar attendant
in public worship
any attendant, assistant, or follower
Catholic Church: a member of the highest-ranking of the four minor
sycophanta self-seeking, servile flatterer; fawning parasite
person who acts obsequiously toward someone important in order to gain
yes-man, bootlicker, brown-noser, toady, flatterer, flunky,
lackey, doormat, stooge, cringer, suck-up
to instruct in a doctrine, principle, ideology, etc., esp. to
imbue with a specific partisan or biased belief or point of view.
teach or inculcate
to imbue with
To instruct in a body of doctrine or principles
with a partisan or ideological point of
implant by repeated statement or admonition; teach persistently and
to cause or influence
(someone) to accept an idea or feeling
To impress (something) upon the
mind of another by frequent instruction or repetition; instill
(others) by frequent instruction or repetition; indoctrinate
The Epic of Gilgamesh
he who saw everything
"Out I went, into the world, but there was none
better than me - Gilgamesh!"
The men of
'Gilgamesh, noisy Gilgamesh! Arrogant Gilgamesh!'
young men gone - Defeated by Gilgamesh, and no son was left to his father.
All young girls made women by Gilgamesh
His lusts are such, and no
virgin left to her lover!
Not the daughter of a warrior,
Nor the wife
of a nobleman!
Yet he is king and should be
The people's careful
He is king and
Shepherd of the
He is wise, he is handsome, he is firm as a rock.'
heaven the gods heard
Heard the lament of the people,
And the gods cried
out to the Great God, higher king of Uruk:
'Strong as a wild bull is this Gilgamesh
So he was made by
Aruru, the goddess
None who can
survive him in fighting.
No son left to his father.
Gilgamesh, he takes
them all, and is he
He the king?
Shepherd of the people?
No virgin left to her lover, For he lusts strongly!
No, nor the wife of
The Great God heard
To the Goddess of Creation,
Cried all the gods:
'You created this Gilgamesh! Well,
create him his equal!
Let him look as into mirrors - Give a second self to
Rushing winds meet rushing winds!
Let them flow heart to
Give them each other to fight,
Leaving Uruk in
Goddess of Creation took and formed in
This image, and there it was conceived
mind, and it was made of material
composes the Great God,
He of the
She then plunged her hands down into water and pinched off a
She let it drop in the wilderness
Thus the noble Enkidu was
Given the strength of Ninurta,
the God of War
His hair waved like millet filaments
the grain goddess Nisaba.
hair was all over his body, like the skins of the cattle.
Of the cattle god
This Enkidu was innocent of man's ways.
He knew not the
Enkidu was in the hills
With the gazelles
with each other
With all the herds
He too loved the water-hole.
one day by a water hole
A trapper met him face to face,
herds of wild game
Had strayed into his territory.
On three days
face to face
Each day the trapper was terrified,
Frozen stiff with fear.
With his game he went home,
Unable to speak, numb with fright.
trapper's face altered, reborn
A long journey does that to one,
new visage upon returning.
The trapper, his heart all awe, told his
'Father, what a man! No other like him!
He comes from the
hills, strongly alive!
A star in heaven his strength,
The star essence
of An, the Sky Father
Over the hills with the beasts
Ranges across all your land,
Going to the wells.
I fear him,
stay far away.
He fills in my pits
Tears up my game traps
Now all the game slips away
opened his mouth,
Told the son, the trapper:
'My son, in Uruk lives
None can withstand him,
None has surpassed him,
star in heaven is his strength
Of the star-essence of An, the Sky Father.
Go to Uruk, find Gilgamesh
Praise the wild man's strength ask for a
temple hierodule from the Temple of Love,
Such a child of pleasure;
Bring her and let her power of woman
Subdue this wild man.
goes to the wells,
He will embrace the priestess
And the wild beasts
will reject him.'
To Uruk the trapper went
And said to Gilgamesh:
'Like no other, a savage,
Roaming in the pastures,
A star in
heaven his strength
Of the star-essence of An, the Sky Father.
afraid, stay far away; he helps the beasts escape
Fills in my pits
up my game traps.'
Take a priestess, child of pleasure
When he goes to the wells
embrace the priestess
And the wild beasts will reject him.'
trapper returned with the hierodule
And three days to the drinking hole,
There they sat down
Hierodule facing the trapper,
Waiting for the
First day, nothing.
Second day, nothing.
Third day, bonanza !
herds came to drink, and Enkidu
Glad for the water were the small wild
And Enkidu was glad for the water
He of the gazelles and wild
Born in the hills.
The priestess saw this man
Wild from the
'There woman', points the trapper,
'Bare your breasts
This is he,
Have no shame, delay not,
Welcome his compassion,
Let him see you naked,
Let him possess your body.
As he approaches, take off your clothes,
Lie with him, teach him,
The savage, your art of woman,
For as he
loves you, then
The wild beasts, his companions,
They will reject
She had no shame for this,
Made herself naked
Welcomed his eagerness
Incited him to copulation,
Taught the woman's art.
Six days, seven nights,
That time lying
Enkidu had forgotten his home
Had forgotten the hills
that time he was satisfied.
Then he went back to the wild beasts
the gazelles saw him and ran,
The wild beasts saw him and ran.
would follow, but weak,
His strength gone into the woman;
A man's thoughts in his head.
So he returned to the priestess.
At her feet he listened intently
Now you are as a god.
Why the beasts? Why the hills?
Come to Uruk of the strong walls
Temple of Love,
And to the Eanna,
the Sky God An can be found.
Gilgamesh is there, strong,
Raging like a wild bull, over the
Is his strength.'
Favourably as she speaks, he hears her
He comes to know his own heart
And his desire to have a
He tells the priestess:
'Take me, girl, to the
Dwelling of Love and Sky God's house
Where lives Gilgamesh
of perfect strength,
He who rages like a bull over all,
And I will
summon him forth and challenge him
And I will shout in Uruk:
I am the
Yes, I can change the order of what is!
Anyone born on the
steppe is mighty and has strength'
'Then let us go that Gilgamesh may see your face
And I will
show you Gilgamesh, for I know well where he is.
Come Enkidu, to Uruk of
Where all are dressed for festival,
Where each day is a
Where there are boys,
Where there are girls,
ripe and perfumed,
Who drive the great ones from their fretted
To you, Enkidu, of joy in life
I will show the joy in life of
See him, see his face
Radiant is his manhood, of full-bodied
His body ripe with beauty in every part.
So exceeding you in
Needing no sleep by day or by night.
Restrain your folly,
Gilgamesh, like Shamash the
Sun, is proud,
Also An, the God of
Also valiant Enlil,
And Enki, his son
All have given wisdom.
Before you come from the open
Gilgamesh will have dreamed of it.'
And so Gilgamesh rose
from his bed
And to his mother, in revealing dreams, said:
I saw in a dream last night
That there were stars
And a star descended upon me like unto
The essence of
An, the Sky God.
I tried to lift it
up, but it was too heavy for me,
I tried to move it, but it would not be
The land of Uruk was around it,
All the people were pressing
All the nobles also came round it,
And all my friends
kissed its feet.
I was drawn towards it as to a woman
And I laid it at
And you said it was my equal.'
She, Ninsun, Wise
Custodian of Knowledge,
Says to Gilgamesh:
'Your equal was a star
Which descended upon you like unto
The essence of
An who is the God of the
You tried to lift it but it would not be moved
And I called
it your equal, comparing it to you.
You were drawn to it as to a woman.
The meaning of this
Is of a strong friend who saves his companion
is the strongest of the land; he has strength.
As a star in heaven his
The strength of An of the
Firmament and his host.
So that you are drawn to him overwhelmingly.
And this means he will never forsake you.
Such is your
Gilgamesh says again to his mother:
In Uruk of the ramparts lay an axe
were gathered around it,
Uruk-land was standing round about it.
people pressed towards it;
I laid it at your feet.
I was drawn to it as
to a woman.
For you called it my equal.'
She, the Wise Custodian
of Knowledge, says to her son:
'The axe is a man
You were drawn to it
as to a woman
For I called it your equal
And it was to rival you.
This means a strong friend standing by his friend
He is the strongest of
the land; he has strength.
The essence of An of the Firmament, is his
So strong is he.'
Gilgamesh then spoke to his
'Now according to the word of Enlil
Let a counsellor and friend come to
That I may acquire a companion
And to him I shall be friend and
And as Gilgamesh revealed his dream
was speaking to Enkidu
As they sat together.
Inanna was the Sumerian goddess of compassion and fertility
centered in the Eanna temple at the city of Uruk.
Eanna - From the old Irish 'Eidhne' pronounced 'Ay-nah'. A
term from the west of Ireland meaning one of unscrupulous intentions towards
one of the opposite sex.
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This website defines a
new perspective with which to engage reality to which its author adheres. The
author feels that the falsification of reality outside personal experience has
created a populace unable to discern propaganda from reality and that this has
been done purposefully by an international corporate cartel through their
agents who wish to foist a corrupt version of reality on the human race.
Religious intolerance occurs when any group refuses to tolerate religious
practices, religious beliefs or persons due to their religious ideology. This
web site marks the founding of a system of philosophy named The Truth of the
Way of Life - a rational gnostic mystery religion based on reason which
requires no leap of faith, accepts no tithes, has no supreme leader, no church
buildings and in which each and every individual is encouraged to develop a
personal relation with the Creator and Sustainer through the pursuit of the
knowledge of reality in the hope of curing the spiritual corruption that has
enveloped the human spirit. The tenets of The Truth of the Way of Life are
spelled out in detail on this web site by the author. Violent acts against
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This web site in no way condones violence. To the contrary the
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and is responsible for the collapse of morals, the elevation of self-centered
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social mores and values have declined precipitously over the last century as
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through prior corporate media psychological operations. The results have been
the destruction of the family and the destruction of social structures that do
not adhere to the corrupt international elites vision of
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