About Us

We are a team of people of simplicity and ordinarity who are making an attempt to provide people with books and other instrumental tools that contain a study and research in the field of human knowledge.

In accordance to the people’s response(letters, email messages) and to attune them how to read and study these materials, we quote as example, an anonymous Gnostic paper that contains the right attitude and belief, in quantity and quality:

PURPOSE OF STUDY AND RESEARCH

The purpose of a Sufi(Gnostic) book, or any other Gnostic activity is to further Gnostic development. You may think this is obvious, but it certainly is not so to the hundreds of people who enquire, every year, for information and elucidation which shows that they are trying to operate in a direction which has no relationship with Sufi aims.

Let us take a simple example: We may be able to provide with a book or other instrumental tool that contains a tale, probably in conjunction with one or more other stories and perhaps in a context which makes that a ‘teaching package’. No sooner is this material is released in our website, than numerous individuals try to decode it, or to follow up all sorts of associations. Naturally, such attempted activity nullifies the effect of the package.

In some cases, perhaps in all of them, this tendency is motivated by a learnt pattern. The pattern may be scholasticism, or it may be puzzle-solving, or a tendency to seek emotional satisfactions or associations.

The problem is, of course, complicated by the fact that people seem unaware that the material, as presented and used, is purposeful and all of a piece. They badly need to note the story of the small boy who dismembered a fly. He ended up with a pile of wings, legs and so on, and then wondered where the fly itself had gone.

A further complication is the normal human desire to investigate to assess, to make sense of date, and so on. This is fine: providing that you have the necessary expertise.

In our field, to paraphrase a saying, ‘Those who can’t, try those who can, don’t have to’. Fortunately, it is quite easy to illustrate the dilemma for these who really want to understand it. If you are offered, for instance, strawberry jam, you have various options: You can taste it, you can try to investigate, or you can follow up etymology of its names and contents. The Sufis are, as they traditionally put it, engaged in ‘tasting’, not in the research of ‘testing’, In any case, Sufism is not learnt by research or re-inventing the wheel.

Proof positive that many people who claim to be interested in Sufism are not interested in what it can offer is contained in the simple fact that, no matter how often you explain the foregoing facts, and regardless of how often they have been stated by the Sufis of the past, the requests for irrelevant information continue to pour in, And, of course, the piles of flies’ legs grow larger.

The explanation is, luckily, quite simple. First recall that people will tend to persist in doing something after being told it is absurd or unnecessary because continuing with this course pleases them more than adopting a correct one. Now apply this to the situation where someone is told that his (or her) insistence upon a certain course is absurd.

There are, of course, ‘innocent’ or naïve reasons. In the case of academic workers, as we see from their often useless books, the training is such that the person is unable to operate in any other way. But this only means that little if any real communication is possible with people who have been narrowly conditioned in this or any similar way.

Conventional scholars have denounced the Sufis for centuries deriding academic work. for This is only a manifestation of the ‘give a dog a bad name and hang it’ mentality, though the Sufis are, and have been, considerable scholars. But they know the difference between Sufi experience and scholasticism, and that the two are quite distinct.

It is, of course, not only Sufis who are at the receiving end of this kind of approach. Even if you are an engineer, you may well be approached by people who want to use engineering metaphors in dance choreography, or advertising, or something. And there is no harm in that. It is when-as it were-people imagine that engineering really is ballet that problems arise.

The tendency of seeking a panacea is also an aspect of this question. Not only Sufis, but all kinds of specialists, are regularly approached by people who want instant cures, improvements in their social, psychological or economic life, or perhaps most frequently-some emotional stimulus. Of course, in the last-named kind of case, an internal, mental, censor usually ensures that the request is put in what the applicant imagines to be an acceptable form. And, although such behaviour is often regarded as hypocritical or self-deceived, it is much more likely to be socially conditioned.

Sometimes it is almost bizarre, where the conditioning has slipped. A few days ago I got a letter from a well-known but indigent person who asked for advice how to make a lot of money in a very short time. Why? ’Not for myself’, he says, but because I could do so much good with it.

What it all boils down to is that, regrettably, people have to know more about themselves before they undertake what are often misconceived projects. Naturally, the more they are in need of such advice the less likely they are to take it; But that has always been the case-but there are still Sufis who carry out their work in spite of what might seem a considerable problem.

Not long ago I was saying something like this to a man who immediately insisted: ’But I have to know myself, which is the goal of all right-thinking people!’ When I asked him what he meant by KNOW THYSELF, it turned out that he thought that it meant that he could make a breakthrough That it meant the could make a breakthrough into a higher state of consciousness fro where he was at the moment. He honestly had no idea that you have to get the lower state of consciousness into good order first. Trying to run, in this sense, before he could walk did not seem absurd to him.

On the contrary, he next assailed me with: If it were true one has to attend to smaller things before attempting greater ones, why is this not taught more extensively? There is a long history of wise men saying ,simply, KNOW THYSELF

They have not hedged it around with qualifications you are trying to impose!

I give him due credit for speaking his mind. But, as I said to him, he had made no examination of his sources of assumptions, even within the field in which he was competent. Because first, by tradition, simple statements are only ‘headlines’. And second, many ‘headlines’ have been endlessly repeated by people who may have become reputed as authorities. But many of whom were only repeating slogans, however sincere.

‘It is the goldsmith who can assay the gold’, as Rumi said. But we constantly meet people who have read Rumi and taken no notice of this important and much-repeated statement of his. What do they take of Rumi instead? The dervish dance is one thing. And what is wrong with that? Only the fact that Rumi himself is on the record saying that he applied specifically for the thirteenth-century people of Minor Asia, because of certain characteristics of theirs: which are not to be found quite to the same extent among the thousands of people who have adopted dervish dancing recently in the West.

It is not only in the East that we have people busily turning themselves into imitations of medieval Orientals. But if they were to stop and look at what they were doing, it would spoil the fun, Are you surprised that Sufis so often have said, down the centuries, that a large number of those who profess to want to follow the Sufi way do not really want it at all?

The fact is that people have their individual and common priorities. They will seek fulfilment of these, and through the cannel and in the manner which appears to be appropriate: but those which appertain to the Sufi way, or any other specialisation, will often be quite different from these.

Sufis are not here to satisfy a demand. They exist to share what they have got. These two things are not always the same.