Bill Gates’ Human Experimentation with GM Bananas in Africa Condemned by Scientists

At least 124 food and outreach organizations, as well as 26 individual scientists, have signed onto a letter sent to the Bill & Melinda Gates Foundation protesting ongoing human trials of genetically modified (GM), beta-carotene-enriched bananas intended for Africa.

The GM bananas, which never underwent animal trials, are currently being administered to 12 students attending Iowa State University (ISU), presumably without full disclosure as to the many unknown risks involved.

According to the letter, the trials are taking place under the guidance of Dr. Wendy White, an associate professor of food science and human nutrition. Funding for the trials came from a grant issued by the Bill & Melinda Gates Foundation.

“We, the undersigned, representing diverse constituencies from across Africa and the world, working towards food sovereignty, are strongly opposed to the human feeding trials taking place at the Iowa State University involving the so called genetically modified (GM) ‘super banana,’” reads the letter.

Gates Foundation funded creation of GM “Matooke” bananas in Australia

Prior to landing in Iowa, the transgenic bananas were spawned at the Queensland University of Technology in Australia, also with funding from the Gates Foundation. The goal all along has been to eventually force these “frankenfruits” on Uganda and other countries in East Africa.

But there is still no evidence that the GM Matooke bananas are safe. Most independent research to date suggests that GMOs can induce allergies, trigger autoimmune disorders and even cause cancer, especially after many years of consumption.

“Numerous health problems increased after GMOs were introduced in 1996,” explains the Institute for Responsible Technology.

“The percentage of Americans with three or more chronic illnesses jumped from 7% to 13% in just 9 years; food allergies skyrocketed, and disorders such as autism, reproductive disorders, digestive problems, and others are on the rise.”

GM bananas unnaturally produce added substances for human consumption

Another major concern with the Gates Foundation’s GM bananas is that they are a functional food designed for complete human consumption. They are substantially different from GM corn and soy, for instance, which contain modified traits and aren’t consumed directly.

“Unlike current GM crops in commercial production where agronomic traits have been altered, scientists have spliced genes into the GM banana to produce substances for humans to digest (extra beta carotene),” explains the letter.

“The GM banana is a whole different ballgame, raising serious concerns about the risks to African communities who would be expected to consume it. Production of vitamin A in the body is complex and not fully understood.”

GM bananas aren’t safe and weren’t created to help Africans

If addressing vitamin A deficiency is really Bill Gates’ concern in all this, then he would be actively encouraging Africans to consume a more diverse array of foods already native to their country that are rich in vitamin A, including sweet potatoes and other natural varieties of carotene-rich bananas.

Instead, he is pushing for an untested banana with altered vitamin A levels to be forced on rural Africans who already have access to all the naturally vitamin A-rich foods they could possibly want. The real goal may have to do with Gates’ other admitted agenda to greatly reduce the world’s population.

“Great strides have been made in the Philippines, another target country for vitamin enhanced GM crops, through government programs that supply supplements and improve access to vitamin A rich foods, to overcome Vitamin A deficiencies,” adds the letter.

“Ironically, the promotion of a GM food staple high in Vitamin A, risks perpetuating monolithic diets, the very causes of Vitamin A deficiency in the first place.”

The full letter is available here:
AFSAfrica.org.

Sources:

http://afsafrica.org

http://www.gmwatch.org

http://www.hs.iastate.edu

http://www.responsibletechnology.org

http://www.globalresearch.ca/bill-gates-human-experimentation-with-gm-bananas-in-africa-condemned-by-scientists/5420607

Fascism and War: Elite Tools to Crush and Kill Dissent

The Duke and Duchess of Windsor in 1937 with Adolf Hitler.

Dr. Jacques Pauwels is not the kind of historian you often hear about in the mainstream media. He’s obviously not the kind of “expert” they refer to for historical facts. Actually, one crucial propaganda method consists in excluding current events from their historical context.

Listening to Pauwels makes one realize the scope of the lies we’ve been fed about the Second World War, fascism and democracy, and how myths related to previous wars need to be upheld in the mainstream discourse to satisfy never ending war propaganda needs.

In a speech held December 15 in Montreal, he explained that World Wars I and II were all about crushing mass revolutionary movements.

The myth of the Good War

Every time Westerners’ approval for war is required, the myth of the good war surfaces: the Second World War was a good war, a necessity to quench Hitler’s blood thirst. Pauwels tears this myth apart, uncovering the vicious nature of the western elite.

The reasons for the US involvement in World War II lie in the social-economic conditions of the time, not in an outpouring of compassion destined to save humanity from fascism. The US elite was actually in favor of fascism, a very convenient tool to crush the mass revolutionary movement embodied by the Russian Revolution and the USSR.

WWII was in fact a continuity of WWI. “We are always told that WWI started with the assassination of Archduke Franz Ferdinand, but it’s not true”, Pauwels says. It is indeed a well established myth carried on by various sources, whether history is written by “thousands of eminent experts, scholars, and leaders” like in Encyclopedia Britannica, or by just about anybody, like in Wikipedia:

The outbreak of war

With Serbia already much aggrandized by the two Balkan Wars (1912–13, 1913), Serbian nationalists turned their attention back to the idea of “liberating” the South Slavs of Austria-Hungary. Colonel Dragutin Dimitrijević, head of Serbia’s military intelligence, was also, under the alias “Apis,” head of the secret society Union or Death, pledged to the pursuit of this pan-Serbian ambition. Believing that the Serbs’ cause would be served by the death of the Austrian archduke Francis Ferdinand, heir presumptive to the Austrian emperor Francis Joseph, and learning that the Archduke was about to visit Bosnia on a tour of military inspection, Apis plotted his assassination. (World War I, Encyclopedia Britannica)

The immediate trigger for war was the 28 June 1914 assassination of Archduke Franz Ferdinand of Austria, heir to the throne of Austria-Hungary, by Yugoslav nationalist Gavrilo Princip in Sarajevo. This set off a diplomatic crisis when Austria-Hungary delivered an ultimatum to the Kingdom of Serbia,[10][11] and international alliances formed over the previous decades were invoked. Within weeks, the major powers were at war and the conflict soon spread around the world. (World War I, Wikipedia)

Both WWI and WWII had two dimensions: the vertical dimension, namely the rivalry between empires, and the horizontal one, class warfare, Pauwels explains.

These wars were actually the best way for the western elite to cope with the ever growing revolutionary and democratic movements fueled by dire economic conditions and which threatened the established order.

In Nietzsche’s view for example, Pauwels says “war was the solution against revolution, since in a war, there are no discussions, like there is in a democracy. In a war, the minority, the elite, decides and the majority, the proletarians, obey.”

For members of the elite like Malthus, “the system could not be the cause of poverty since they were profiting from it. The cause of poverty was the poor: there were too many of them. Therefore the solution to poverty and threatening revolutionary movements was simply to eliminate poor people and what better solution than war to kill poor people?”

After WWI though, “revolution was no longer a simple idea but rather something concrete: the Soviet Union.” That’s when fascism came to the rescue. “Fascism was the instrument used by the elite to further the objectives of 1914, namely put an end to revolutions and communism.”

Communism and socialism were gaining worldwide momentum after WWI. “The German industrial and financial elite wished to crush the revolutionary movement and destroy the Soviet Union. Adolf Hitler was their instrument.”

According to popular belief Western leaders were defending democracy, engaged in a war against Germany to save humanity from fascism and the US involvement in the war led to the downfall of Hitler’s war machine. Nothing is further from the truth. “Hitler was supported by other European countries and the US because they wanted him to destroy the USSR, the cradle of the revolution.” The exact opposite occurred: it was the USSR that defeated Nazi Germany, losing over 20 million souls in the battle.

The US even recruited the best Nazi scientists, technicians and engineers to work for them after the war. That piece of history called Operation Paperclip (picture below) has yet to find its way in Encyclopedia Britannica.

WWII was the victory of American Imperialism, a term which is rarely used today even if it best describes the reality the world has been living in ever since.

But even more surprising is the surviving myth that we are going to war to save the world from evil dictators or terrorists and that the western world fights for freedom and democracy. Thanks to the “stenographers of power”, the tactic is still reliable and used several decades later.

By Julie Lévesque

http://www.globalresearch.ca/fascism-and-war-elite-tools-to-crush-and-kill-dissent/5420224

Albert Camus Deliver His Nobel Prize Acceptance Speech

English

French

Banquet Speech

Albert Camus' speech at the Nobel Banquet at the City Hall in Stockholm, December 10, 1957

(Translation)

In receiving the distinction with which your free Academy has so generously honoured me, my gratitude has been profound, particularly when I consider the extent to which this recompense has surpassed my personal merits. Every man, and for stronger reasons, every artist, wants to be recognized. So do I. But I have not been able to learn of your decision without comparing its repercussions to what I really am. A man almost young, rich only in his doubts and with his work still in progress, accustomed to living in the solitude of work or in the retreats of friendship: how would he not feel a kind of panic at hearing the decree that transports him all of a sudden, alone and reduced to himself, to the centre of a glaring light? And with what feelings could he accept this honour at a time when other writers in Europe, among them the very greatest, are condemned to silence, and even at a time when the country of his birth is going through unending misery?

I felt that shock and inner turmoil. In order to regain peace I have had, in short, to come to terms with a too generous fortune. And since I cannot live up to it by merely resting on my achievement, I have found nothing to support me but what has supported me through all my life, even in the most contrary circumstances: the idea that I have of my art and of the role of the writer. Let me only tell you, in a spirit of gratitude and friendship, as simply as I can, what this idea is.

For myself, I cannot live without my art. But I have never placed it above everything. If, on the other hand, I need it, it is because it cannot be separated from my fellow men, and it allows me to live, such as I am, on one level with them. It is a means of stirring the greatest number of people by offering them a privileged picture of common joys and sufferings. It obliges the artist not to keep himself apart; it subjects him to the most humble and the most universal truth. And often he who has chosen the fate of the artist because he felt himself to be different soon realizes that he can maintain neither his art nor his difference unless he admits that he is like the others. The artist forges himself to the others, midway between the beauty he cannot do without and the community he cannot tear himself away from. That is why true artists scorn nothing: they are obliged to understand rather than to judge. And if they have to take sides in this world, they can perhaps side only with that society in which, according to Nietzsche's great words, not the judge but the creator will rule, whether he be a worker or an intellectual.

By the same token, the writer's role is not free from difficult duties. By definition he cannot put himself today in the service of those who make history; he is at the service of those who suffer it. Otherwise, he will be alone and deprived of his art. Not all the armies of tyranny with their millions of men will free him from his isolation, even and particularly if he falls into step with them. But the silence of an unknown prisoner, abandoned to humiliations at the other end of the world, is enough to draw the writer out of his exile, at least whenever, in the midst of the privileges of freedom, he manages not to forget that silence, and to transmit it in order to make it resound by means of his art.

None of us is great enough for such a task. But in all circumstances of life, in obscurity or temporary fame, cast in the irons of tyranny or for a time free to express himself, the writer can win the heart of a living community that will justify him, on the one condition that he will accept to the limit of his abilities the two tasks that constitute the greatness of his craft: the service of truth and the service of liberty. Because his task is to unite the greatest possible number of people, his art must not compromise with lies and servitude which, wherever they rule, breed solitude. Whatever our personal weaknesses may be, the nobility of our craft will always be rooted in two commitments, difficult to maintain: the refusal to lie about what one knows and the resistance to oppression.

For more than twenty years of an insane history, hopelessly lost like all the men of my generation in the convulsions of time, I have been supported by one thing: by the hidden feeling that to write today was an honour because this activity was a commitment - and a commitment not only to write. Specifically, in view of my powers and my state of being, it was a commitment to bear, together with all those who were living through the same history, the misery and the hope we shared. These men, who were born at the beginning of the First World War, who were twenty when Hitler came to power and the first revolutionary trials were beginning, who were then confronted as a completion of their education with the Spanish Civil War, the Second World War, the world of concentration camps, a Europe of torture and prisons - these men must today rear their sons and create their works in a world threatened by nuclear destruction. Nobody, I think, can ask them to be optimists. And I even think that we should understand - without ceasing to fight it - the error of those who in an excess of despair have asserted their right to dishonour and have rushed into the nihilism of the era. But the fact remains that most of us, in my country and in Europe, have refused this nihilism and have engaged upon a quest for legitimacy. They have had to forge for themselves an art of living in times of catastrophe in order to be born a second time and to fight openly against the instinct of death at work in our history.

Each generation doubtless feels called upon to reform the world. Mine knows that it will not reform it, but its task is perhaps even greater. It consists in preventing the world from destroying itself. Heir to a corrupt history, in which are mingled fallen revolutions, technology gone mad, dead gods, and worn-out ideologies, where mediocre powers can destroy all yet no longer know how to convince, where intelligence has debased itself to become the servant of hatred and oppression, this generation starting from its own negations has had to re-establish, both within and without, a little of that which constitutes the dignity of life and death. In a world threatened by disintegration, in which our grand inquisitors run the risk of establishing forever the kingdom of death, it knows that it should, in an insane race against the clock, restore among the nations a peace that is not servitude, reconcile anew labour and culture, and remake with all men the Ark of the Covenant. It is not certain that this generation will ever be able to accomplish this immense task, but already it is rising everywhere in the world to the double challenge of truth and liberty and, if necessary, knows how to die for it without hate. Wherever it is found, it deserves to be saluted and encouraged, particularly where it is sacrificing itself. In any event, certain of your complete approval, it is to this generation that I should like to pass on the honour that you have just given me.

At the same time, after having outlined the nobility of the writer's craft, I should have put him in his proper place. He has no other claims but those which he shares with his comrades in arms: vulnerable but obstinate, unjust but impassioned for justice, doing his work without shame or pride in view of everybody, not ceasing to be divided between sorrow and beauty, and devoted finally to drawing from his double existence the creations that he obstinately tries to erect in the destructive movement of history. Who after all this can expect from him complete solutions and high morals? Truth is mysterious, elusive, always to be conquered. Liberty is dangerous, as hard to live with as it is elating. We must march toward these two goals, painfully but resolutely, certain in advance of our failings on so long a road. What writer would from now on in good conscience dare set himself up as a preacher of virtue? For myself, I must state once more that I am not of this kind. I have never been able to renounce the light, the pleasure of being, and the freedom in which I grew up. But although this nostalgia explains many of my errors and my faults, it has doubtless helped me toward a better understanding of my craft. It is helping me still to support unquestioningly all those silent men who sustain the life made for them in the world only through memory of the return of brief and free happiness.

Thus reduced to what I really am, to my limits and debts as well as to my difficult creed, I feel freer, in concluding, to comment upon the extent and the generosity of the honour you have just bestowed upon me, freer also to tell you that I would receive it as an homage rendered to all those who, sharing in the same fight, have not received any privilege, but have on the contrary known misery and persecution. It remains for me to thank you from the bottom of my heart and to make before you publicly, as a personal sign of my gratitude, the same and ancient promise of faithfulness which every true artist repeats to himself in silence every day.

---

Prior to the speech, B. Karlgren, Member of the Royal Academy of Sciences, addressed the French writer: «Mr. Camus - As a student of history and literature, I address you first. I do not have the ambition and the boldness to pronounce judgment on the character or importance of your work - critics more competent than I have already thrown sufficient light on it. But let me assure you that we take profound satisfaction in the fact that we are witnessing the ninth awarding of a Nobel Prize in Literature to a Frenchman. Particularly in our time, with its tendency to direct intellectual attention, admiration, and imitation toward those nations who have - by virtue of their enormous material resources - become protagonists, there remains, nevertheless, in Sweden and elsewhere, a sufficiently large elite that does not forget, but is always conscious of the fact that in Western culture the French spirit has for centuries played a preponderant and leading role and continues to do so. In your writings we find manifested to a high degree the clarity and the lucidity, the penetration and the subtlety, the inimitable art inherent in your literary language, all of which we admire and warmly love. We salute you as a true representative of that wonderful French spirit.»

Counter-Intelligence(5-part documentary)

an extraordinary work by a gifted filmmaker, "Counter-Intelligence" shines sunlight into the darkest crevices of empire run amok. The film vividly exposes a monstrous and unconstitutional "deep state" in which multiple competing chains of command -- all but one illegal -- hijack government capabilities and taxpayer funds to commit crimes against humanity in our name. Anyone who cares about democracy, good government, and the future will want to watch all five segments of this remarkable film."

Counter Intelligence | Part I - The Company

 

                                               Counter Intelligence II: The Deep State
                                                        

                                                     
                                 Counter Intelligence | Part III - The Strategy of Tension

                                           Counter Intelligence | Part IV - Necrophilous

                                          Counter Intelligence | Part V - Drone Nation

Albert Camus, extract of the book: the stranger

“My dear,
In the midst of hate, I found there was, within me, an invincible love.
In the midst of tears, I found there was, within me, an invincible smile.
In the midst of chaos, I found there was, within me, an invincible calm.
I realized, through it all, that…
In the midst of winter, I found there was, within me, an invincible summer.
And that makes me happy. For it says that no matter how hard the world pushes against me, within me, there’s something stronger – something better, pushing right back.

Truly yours,
Albert Camus”
― Albert Camus, The Stranger    

Saterday night,
inner city life.

The sinners battlefield of passion,
Lovers, drunkards warriors all take their chances.
The angels of luck, love and victory pick their players,
and at the bottom of each glass the devil winks.

The fire of the sun is kept alive throughout the night
and all the people are dancing feasting adn battling till Sunrise,
and with the first rays of sunlight their job is done,

The fire of passion goes asleep as the sun opens her eyes. 

The word and silence.

In silence ..is where the word sleeps..

If the word sleeps, he fills his cup.

with dreams of what he will be, when he wakes up.

as the conversation is in the making

And the word awakens,

Silence weeps, 

because she knows.. she has to go to sleep.

the tavern that is my heart

My heart is a tavern on the side of the road of life , 
All the people here drink the nectar of love in the darkness of night,
In this place,
All the poor and rich , sinners and saints enjoy the same love, 
and dance and sing together.
differences and illlusions of separation and vanity disappear with one sip of love,
till the sun comes up.
then we fall asleep in but one dream where we all long for but one thing, 
Freedom!

Shams Tabrizi: 40 rules of Love

  

Shams-i-Tabrīzī or Shams al-Din Mohammad (died ca.1248) was a Persian Muslim, who is credited as the spiritual instructor of Mawlānā Jalāl ad-Dīn Muhammad Balkhi, also known as Rumi and is referenced with great reverence in Rumi’s poetic collection, in particular “Diwan-i Shams-i Tabrīzī” (The Works of Shams of Tabriz).

Rule 1.

How we see God is a direct reflection of how we see ourselves. If God brings to mind mostly fear and blame, it means there is too much fear and blame welled inside us. If we see God as full of love and compassion, so are we.

Rule 2.

The path to the Truth is a labour of the heart, not of the head. Make your heart your primary guide! Not your mind. Meet, challenge and ultimately prevail over your nafs (self, psyche, soul) with your heart. Knowing your ego will lead you to the knowledge of God.

Rule 3.

You can study God through everything and everyone in the universe, because God is not confined in a mosque, synagogue or church. But if you are still in need of knowing where exactly His abode is, there is only one place to look for him: in the heart of a true lover.

Rule 4

Intellect and love are made of different materials. Intellect ties people in knots and risks nothing, but love dissolves all tangles and risks everything. Intellect is always cautious and advises, ‘Beware too much ecstasy’, whereas love says, ‘Oh, never mind! Take the plunge!’ Intellect does not easily break down, whereas love can effortlessly reduce itself to rubble. But treasures are hidden among ruins. A broken heart hides treasures.

Rule 5

Most of problems of the world stem from linguistic mistakes and simple misunderstanding. Don’t ever take words at face value. When you step into the zone of love, language, as we know it becomes obsolete. That which cannot be put into words can only be grasped through silence.

Rule 6

Loneliness and solitude are two different things. When you are lonely, it is easy to delude yourself into believing that you are on the right path. Solitude is better for us, as it means being alone without feeling lonely. But eventually it is the best to find a person who will be your mirror. Remember only in another person’s heart can you truly see yourself and the presence of God within you.

Rule 7

Whatever happens in your life, no matter how troubling things might seem, do not enter the neighbourhood of despair. Even when all doors remain closed, God will open up a new path only for you. Be thankful! It is easy to be thankful when all is well. A Sufi is thankful not only for what he has been given but also for all that he has been denied.

Rule 8

Patience does not mean to passively endure. It means to look at the end of a process. What does patience mean? It means to look at the thorn and see the rose, to look at the night and see the dawn. Impatience means to be shortsighted as to not be able to see the outcome. The lovers of God never run out of patience, for they know that time is needed for the crescent moon to become full.

Rule 9

East, west, south, or north makes little difference. No matter what your destination, just be sure to make every journey a journey within. If you travel within, you’ll travel the whole wide world and beyond.

Rule 10

The midwife knows that when there is no pain, the way for the baby cannot be opened and the mother cannot give birth. Likewise, for a new self to be born, hardship is necessary. Just as clay needs to go through intense heat to become strong, Love can only be perfected in pain.

Rule 11

The quest for love changes user. There is no seeker among those who search for love who has not matured on the way. The moment you start looking for love, you start to change within and without.

Rule 12

There are more fake gurus and false teachers in this world than the number of stars in the visible universe. Don’t confuse power-driven, self-centered people with true mentors. A genuine spiritual master will not direct your attention to himself or herself and will not expect absolute obedience or utter admiration from you, but instead will help you to appreciate and admire your inner self. True mentors are as transparent as glass. They let the light of God pass through them.

Rule 13

Try not to resist the changes, which come your way. Instead let life live through you. And do not worry that your life is turning upside down. How do you know that the side you are used to is better than the one to come?

Rule 14

God is busy with the completion of your work, both outwardly and inwardly. He is fully occupied with you. Every human being is a work in progress that is slowly but inexorably moving toward perfection. We are each an unfinished work of art both waiting and striving to be completed. God deals with each of us separately because humanity is fine art of skilled penmanship where every single dot is equally important for the entire picture.

Rule 15

It’s easy to love a perfect God, unblemished and infallible that He is. What is far more difficult is to love fellow human being with all their imperfections and defects. Remember, one can only know what one is capable of loving. There is no wisdom without love. Unless we learn to love God’s creation, we can neither truly love nor truly know God.

Rule 16

Real faith is the one inside. The rest simply washes off. There is only one type of dirt that cannot be cleansed with pure water, and that is the stain of hatred and bigotry contaminating the soul. You can purify your body through abstinence and fasting, but only love will purify your heart.

Rule 17

The whole universe is contained within a single human being-you. Everything that you see around, including the things that you might not be fond of and even the people you despise or abhor, is present within you in varying degrees. Therefore, do not look for Sheitan outside yourself either. The devil is not an extraordinary force that attacks from without. It is an ordinary voice within. If you set to know yourself fully, facing with honesty and hardness.

Rule 18

If you want to change the ways others treat you, you should first change the way you treat yourself, fully and sincerely, there is no way you can be loved. Once you achieve that stage, however, be thankful for every thorn that others might throw at you. It is a sign that you will soon be showered in roses.

Rule 19

Fret not where the road will take you. Instead concentrate on the first step. That is the hardest part and that is what you are responsible for. Once you take that step let everything do what it naturally does and the rest will follow. Don’t go with the flow. Be the flow.

Rule 20

We were all created in His image, and yet we were each created different and unique. No two people are alike. No hearts beat to the same rhythm. If God had wanted everyone to be the same, He would have made it so. Therefore, disrespecting differences and imposing your thoughts on others is an amount to disrespecting God’s holy scheme.

Rule 21

When a true lover of God goes into a tavern, the tavern becomes his chamber of prayer, but when a wine bibber goes into the same chamber, it becomes his tavern. In everything we do, it is our hearts that make the difference, not our outer appearance. Sufis do not judge other people on how they look or who they are. When a Sufi stares at someone, he keeps both eyes closed instead opens a third eye – the eye that sees the inner realm.

Rule 22

Life is a temporary loan and this world is nothing but a sketchy imitation of Reality. Only children would mistake a toy for the real thing. And yet human beings either become infatuated with the toy or disrespectfully break it and throw it aside. In this life stay away from all kinds of extremities, for they will destroy your inner balance. Sufis do not go to extremes. A Sufi always remains mild and moderate.

Rule 23

The human being has a unique place among God’s creation. “I breathed into him of My Spirit,” God says. Each and every one of us without exception is designed to be God’s delegate on earth. Ask yourself, just how often do you behave like a delegate, if you ever do so? Remember, it fells upon each of us to discover the divine spirit inside and live by it.

Rule 24

Hell is in the here and now. So is heaven. Quit worrying about hell or dreaming about heaven, as they are both present inside this very moment. Every time we fall in love, we ascend to heaven. Every time we hate, envy or fight someone we tumble straight into the fires of hell.

Rule 25

Each and every reader comprehends the Holy Qur’an on a different level of tandem with the depth of his understanding. There are four levels of insight. The first level is the outer meaning and it is the one that the majority of the people are content with. Next is the Batin – the inner level. Third, there is the inner of the inner. And the fourth level is so deep it cannot be put into words and is therefore bound to remain indescribable.

Rule 26

The universe is one being. Everything and everyone is interconnected through an invisible web of stories. Whether we are aware of it or not, we are all in a silent conversation. Do no harm. Practice compassion. And do not gossip behind anyone’s back – not even a seemingly innocent remark! The words that come out of our mouths do not vanish but are perpetually stored in infinite space and they will come back to us in due time. One man’s pain will hurt us all. One man’s joy will make everyone smile.

Rule 27

Whatever you speak, good or evil, will somehow come back to you. Therefore, if there is someone who harbours ill thoughts about you, saying similarly bad things about him will only make matters worse. You will be locked in a vicious circle of malevolent energy. Instead for forty days and nights say and think nice things about that person. Everything will be different at the end of 40 days, because you will be different inside.

Rule 28

The past is an interpretation. The future is on illusion. The world does not move through time as if it were a straight line, proceeding from the past to the future. Instead time moves through and within us, in endless spirals. Eternity does not mean infinite time, but simply timelessness. If you want to experience eternal illumination, put the past and the future out of your mind and remain within the present moment.

Rule 29

Destiny doesn’t mean that your life has been strictly predetermined. Therefore, to live everything to the fate and to not actively contribute to the music of the universe is a sign of sheer ignorance. The music of the universe is all pervading and it is composed on 40 different levels. Your destiny is the level where you play your tune. You might not change your instrument but how well to play is entirely in your hands.

Rule 30

The true Sufi is such that even when he is unjustly accused, attacked and condemned from all sides, he patiently endures, uttering not a single bad word about any of his critics. A Sufi never apportions blame. How can there be opponents or rivals or even “others” when there is no “self” in the first place? How can there be anyone to blame when there is only One?

Rule 31

If you want to strengthen your faith, you will need to soften inside. For your faith to be rock solid, your heart needs to be as soft as a feather. Through an illness, accident, loss or fright, one way or another, we are all faced with incidents that teach us how to become less selfish and judgmental and more compassionate and generous. Yet some of us learn the lesson and manage to become milder, while some others end up becoming even harsher than before…

Rule 32

Nothing should stand between you and God. No imams, priests, rabbits or any other custodians of moral or religious leadership. Not spiritual masters and not even your faith. Believe in your values and your rules, but never lord them over others. If you keep breaking other people’s hearts, whatever religious duty you perform is no good. Stay away from all sorts of idolatry, for they will blur your vision. Let God and only God be your guide. Learn the Truth, my friend, but be careful not to make a fetish out of your truths.

Rule 33

While everyone in this world strives to get somewhere and become someone, only to leave it all behind after death, you aim for the supreme stage of nothingness. Live this life as light and empty as the number zero. We are no different from a pot. It is not the decorations outside but the emptiness inside that holds us straight. Just like that, it is not what we aspire to achieve but the consciousness of nothingness that keeps us going.

Rule 34

Submission does not mean being weak or passive. It leads to neither fatalism nor capitulation. Just the opposite. True power resides in submission a power that comes within. Those who submit to the divine essence of life will live in unperturbed tranquility and peace even the whole wide world goes through turbulence after turbulence.

Rule 35

In this world, it is not similarities or regularities that take us a step forward, but blunt opposites. And all the opposites in the universe are present within each and every one of us. Therefore the believer needs to meet the unbeliever residing within. And the nonbeliever should get to know the silent faithful in him. Until the day one reaches the stage of Insane-I Kamil, the perfect human being, faith is a gradual process and one that necessitates its seeming opposite: disbelief.

Rule 36

This world is erected upon the principle of reciprocity. Neither a drop of kindness nor a speck of evil will remain unreciprocated. For not the plots, deceptions, or tricks of other people. If somebody is setting a trap, remember, so is God. He is the biggest plotter. Not even a leaf stirs outside God’s knowledge. Simply and fully believe in that. Whatever God does, He does it beautifully.

Rule 37

God is a meticulous clock maker. So precise is His order that everything on earth happens in its own time. Neither a minute late nor a minute early. And for everyone without exception, the clock works accurately. For each there is a time to love and a time to die.

Rule 38

It is never too late to ask yourself, “Am I ready to change the life I am living? Am I ready to change within?” Even if a single day in your life is the same as the day before, it surely is a pity. At every moment and with each new breath, one should be renewed and renewed again. There is only one-way to be born into a new life: to die before death.

Rule 39

While the part change, the whole always remains the same. For every thief who departs this world, a new one is born. And every descent person who passes away is replaced by a new one. In this way not only does nothing remain the same but also nothing ever really changes. For every Sufi who dies, another is born somewhere.

Rule 40

A life without love is of no account. Don’t ask yourself what kind of love you should seek, spiritual or material, divine or mundane, Eastern or Western. Divisions only lead to more divisions. Love has no labels, no definitions. It is what it is, pure and simple. Love is the water of life. And a lover is a soul of fire! The universe turns differently when fire loves water.