“Time never was when man was not”..Man cannot die, the spirit-man is one with Allah, and while Allah lives man cannot die. When man has conquered every foe upon the plane of soul the seed will have full opened out, will have unfolded in the Holy Breath. The garb of soul will then have served its purpose well, and man will need it never more, and it will pass and be no more and man will then attain unto the blessedness of perfectness and at one with Allah.” - Moorish Holy Koran

In understanding the greatest truth, Man must first learn that he is not other than Allah and Allah is certainly not other than him as all visible and invisible, manifest and un-manifest creations are all of the essence of Allah. Once man gains a thorough understanding of true and divine nature, he/she realizes that they have neither bounds nor limits. This is the meaning of the symbolic and necessary spiritual deaths (transformation) that relinquish man of his ego self and replace it with the characteristics and attributes of Allah. Man then becomes one, in identity, with Allah, thus manifesting the “I Am” consciousness of the ever pervading essence of Allah. This allegorical transformation is hidden within the esoteric drama of Jesus (Issa, Eshu, Esu, Yehoshua) that states “that there is a holy ministry in death.” With an understanding of the divine codes manifested as “the message of truth,” man learns the meaning of the Islamic code of “death before dying.” This instruction indicates that one who dies before dying realizes that every aspect of his being is of Allah’s essence and being, therefore, understanding that there is no difference between Allah and him/her self. For if his/her being were not already of Allah, he/she could not begin to know themselves. Thus the statement, “when you know yourself, you know Allah” as there is nothing in existence or beyond existence but Allah.

The condition of self knowledge is to know that there is no separate self or ego that is unique to Man. If this was so, then there would be no urge or need to know self, as you have been a god, self existent and without any other existence but yourself. However, the manifestation of Allah’s essence is hidden in the realm of the seen and the secret is manifest in what is visible as Allah’s multiplicity is also his Oneness and his Oneness is his multiplicity. In truth, there is no being other than Allah as Allah manifests, simultaneously, in every moment at different states and in different forms. If one masters this concept and does not consider themselves to be equal to, the same as, other than or together with, Allah. For Allah is beyond being within a thing, or a person/thing being within him. Allah is neither inside nor outside of anything; nor can he be seen by the eyes of the head or with the inner eyes of man; nor can anyone conceive Allah through senses, the mind, the intellect, or the imagination. Only Allah can conceive, perceive and see himself. None can know him as he could only know himself. He sees himself by himself. That which conceals him is his oneness. None but himself can conceal him. The veil that conceals him is of his own being. He conceals his being with nothing other that his being, the only one; therefore, none other than he can comprehend or look upon him.

Neither can any prophet, human being, saint, perfected being or angelic entity in close proximity can see him, for they are not apart from him. Allah’s prophets, messengers, saints, and sages are none other than he, for he sent himself, from himself, for himself, without any other cause or means besides himself. Allah prepared his essence, sent his essence, from his essence, by his essence, to his essence. There is no difference between the One who sent and his messengers who are sent; hence the great and esoteric Islamic saying, “I know my Lord by my Lord.” This concept of Allah may seem strange, unreasonable, or farfetched, but this concept has existed throughout eons. To better understand this concept, consider the following passages:

• “Time never was when man was not. If life at any time began, a time would come when it would end. The thoughts of Allah cannot be circumscribed. No finite mind can comprehend things infinite”. Man is a thought of Allah; all thoughts of Allah are infinite; they are not measured up by time, for the things that are concerned with time, begin and end. The thoughts of Allah are the everlasting of the past unto the never-ending days to come. And so is man, the spirit-man”. So spirit-man as seed of Allah help deep within himself the attributes of every part of Allah. Now, seeds are perfect, yea, as perfect as the source from which they come.” - The Moorish Holy Koran, Chapter 1

• “No one has seen God at any time, I we love one another, God abides in us, and his love has been perfected in us. By this we know that we abide in Him, and He in us, because He has given us of His spirit”. If someone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?” - 1 John 4:12-13, 20

To understanding these messages is to understand your divine connection with everything as everything is of Allah’s essence despite not being able see Allah in form as an individualized, separate and grandiose anthropomorphic being. With this understanding, you see what is around you as not other than you, and all and everything as the existence of the One ” Allah; when you do not see anything else with him or in him, but see him in everything as yourself and at the same time as the nonexistence of yourself ” then what you see is “Al Haqq.” Then you truly realize that it is not yourself that you are seeing or yourself that you are knowing, but the essence of Allah, for only Allah can see and know Allah. When you know yourself with this quality, you know your Lord without being in Him, with Him, or united to Him. The knower and the known and the one that joins with the one joined, are then realized as one despite the illusion of many. However, one may ask, “How does one be with Allah, when there is none other than he, for one cannot be unified with one’s self.” For this question, the answer would manifest as, “there is no union or being with Allah, because to be with someone or to be united with something would be to imply that there are two entities. As there are not two, but One, there is neither a being with Allah nor a uniting the Allah. In the Oneness of Allah, coming of close has no nearness and being far has no distance, for there is no time and space. At this point the adept realizes the meaning of the following lesson, “Truth is Aught, Aught is Allah and Allah and man are one.” This is better demonstrated through the following: the one who knows and the thing known, the one who joins and the thing joined, the one who sees and the thing seen, are all One. The Knower is Allah’s attribute; the known is his essence. The Joiner is Allah’s attribute; the joined is his essence. The Seer is his attribute; the seen is his essence. The one who assumes the attribute is the same as the attribute. This is the meaning of “He who knows himself knows his Lord.”

There is nothing except Allah and His essence for every “something” and every “no-thing” exists as the essence of Allah, simply a reflection of the greatest perfection. When one looks into the mirror, one sees themselves. Their appearance appears as the image in the mirror. When one looks upon the image, in return the image looks upon them. The eye that stares at you in the mirror belongs to you; therefore, is it not true that the image that is now looking at you is, in reality, you looking upon yourself through your own eyes?

If that stands as truth, is not also true that if the name of the person looking in the mirror is Drew Ali, and if the image in the mirror could speak and say, “I am Drew Ali,” would it not be telling the truth, Yet, as the image is reflected, so would be the words. It would not be the image that calls itself Drew Ali, but the one who is looking into the mirror. The reflection is the same as that being reflected, and the words of the image are the reflected words of the “real one.” Hence, the great and boundless void represents the mirror and creation is the image in it (mirror). Man is as the eye of the image reflected in the mirror; the One who is reflected in the image is hidden in the pupil of that eye; thus He sees Himself. This is one of the great mysteries to understanding the “Oneness” of Allah.

Only those that have an active “occult chamber of the heart” will understand this message. The adepts that understand are those that have resolved to find themselves and know Allah by knowing themselves. Those who dedicated their efforts to gaining a greater understanding of Allah, have within them, the divine light of the love and the insatiable desire for Allah in their hearts. These are the ones who will gain admittance into the dwelling place of the throne of Allah and know that there is no existence other than Allah.

The one who does not know himself and who sees himself as other than Allah cannot see Allah; for one does not see other than what his inner sight will allow him to see, perceive or experience. The blind man does not see and those that lack understanding will struggle to understand. However, the one who sees, sees; and the one who understands, understands. These are the “pure” who will be enlightened by Allah’s light and who will find the path to truth, oneness and unity for this is the “Will of Allah.”

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-Grand Sheik: Zothyrius Ali El