With the absolute power of God, we begin the session.
Hello, friends, I am Hossein, a traveler.
Hello, Hossein.
Please, for our liberation from our most powerful enemy, which is our own ignorance and unawareness, let's observe a 14-second silence and seek refuge in the Almighty.
Thank you, friends.
I kindly request the honorable secretary to summarize the previous session's performance and announce the agenda for today's session.
Hello, friends, I am Soheila, a traveler.
Hello, Soheila.
In the name of God, the fifteenth session of the nineteenth round of Congress 60’s meetings is held with the agenda of the Fifth Valley, under the supervision of Mr. Hossein Dezhakam and Ms. Soheil as the secretary on September, 11, 2012. The session commenced at 9 a.m. Thank you.
Thank you.
Hello, friends, I am Hossein, a traveler."
The Fifth Valley asserts that “in our world, contemplating is not the absolute power of solution; it becomes complete with departure and arrival”. I repeat, in our world, meaning the physical world, the absolute contemplation does not solve the problems of life.
As we start our departure, it will be complete. Overall, from the First Valley to the Fourth Valley, we worked on thinking. We explored thinking from various and different states, we stated that all structures come into existence through thought. In the second valley, it was mentioned no being has left a step for futility in life. Then, we must know that no being thinks about us as much as we ourselves do.
In the Fourth Valley, the issue of what God was addressed. Well, it teaches us that everything begins with thought. Then, it showed us the field, framework, and lines of thinking and even the Fourth Valley raises the issue of responsibility. And we determined the distinctions between our own responsibilities and God’s. So that we cannot find a refuge between these lines to give our responsibilities to God. He closes and blocks the way, this valley blocks all our refuges, until we reach the Fourth Valley, where we have only one way. We had various paths in front of us, like blaming everything on our parents.
If my parents were rich, my situation wouldn't be like this. If my parents, for example, were born in Switzerland, my life would be different. If my parents were Italians, I would be able to speak Italian now. If, for instance, I had been born in Massachusetts, I would have a green card and residency; and I wouldn't suffer so much. This person’s life is full of "ifs" and "buts". One of my friends once said: if these “ifs” and “buts” get married, a child called “wish” would come into the world. I heard this statement from a man talking on TV. Now we have to throw all these “buts” out. In this valley, all the paths (of refuge) are closed. We have only one way, and that is to work on ourselves
Certainly, we do not deny the help of others, society, community, or family. However, the important thing is that the major responsibility lies on us. The sons of the minister, because of their ignorance and lack of wisdom, went begging in the villages (a part of a poem by Persian poet, Sa’adi). The village children came to the cities and became ministers. They became Ministers, lawyers, and such – the rural children of the county who had neither educated parents nor enough food to eat – are now working in NASA or teaching in prestigious universities around the world. The children of ministers and wealthy lawyers are now begging, either on the streets or in different parts of the city. Some of them are begging here and there. I mean, not all of them, but the majority of them. So, it is not a reason to ask why this or why that (happened to me). All of these are important, our viewpoint is important. Until we take account of ourselves, we cannot reach anywhere (anything). Otherwise, like the beggars of Samarra (a city in Iraq), we have to stretch out our hands and ask for help from others. Even for love, we have to beg. We must beg even for affection.
Sometimes, others show kindness to us. This valley asserts even if we know all the thoughts, coming from valleys one, two, three, and four; even if we know all the information in this regard, if we do not apply them in our life, these words and thoughts are not worth a penny [A thought that doesn't turn into action is worthless]. We had so many individuals in Congress 60 who had studied various texts, like Sardar series, and Eagle series; they were number one in terms of information and awareness. They memorized ten pages of a book, but they couldn't figure out how to use a single line of that information. A line in a Persian poem reads, "If something is left after you, it does not matter whether it is a stone or gold, it doesn't make a difference."
What is a difference between a kilogram of gold and a kilogram of mud buried in the earth? I have a wealth of information, but I don't know how to use it. What is it good for? It's possible that we know a lot of things, but it is not useful. They come to the media, and say Mawlana (Rumi) says this, Hafez says that, Nizami Ganjavi says this, Descartes says that, Shakespeare says this, Spinoza says this, Mulla Sadra says this, and also Imam Mohammad Ghazali says this. Well, what do YOU say? Well, they have already said it. Now, what do you say? Now, can we act based on this collection of sayings or not? The fifth valley says that knowing is valuable only if we can use it. If we can't use it, it's worthless.
Knowing without application is worthless, like you knowing all the techniques of judo and karate, mastering all martial arts, knowing all the rules and commands, but not being able to perform a personal defense. What's the use of all the knowledge? Our purpose of gathering knowledge is to implement and execute it. Now, in the fifth valley, it is stated that now that we are sitting here, as humans on this earthly planet, we are living in several worlds. Okay, we may say we are living in only one world. I'll tell you about three worlds, which you will also accept.
One world is the one where we live in now. The one that we are all awake in, and we all accept it. The second world is the world of dreams; when we sleep, we exist in another dimension (world). We see some dreams, and some dreams are remembered while others are forgotten. What remains in our memory is related to the Common Sense. The internal senses give their information to the common sense, and our common sense gives it to the five external senses or animal senses. We remember a part of it (when this process is complete); the rest is unknown to us (because the circle of receiving information from the internal senses is interrupted due to some unknown issues). This is also a dualistic world. The third world is the Mental World. The mental world is an extraordinary, complex, and fundamentally important world. It is so astonishing that we don't absolutely grasp its value. One of the very great masterpieces of creation is this mental world that we have. Why don't we see it? Why don’t we understand it? Because it is so great and vast that we don't recognize its greatness, and it is very ordinary for us. When you stand in front of a very, very massive mountain, you might not be able to recognize the peak of the mountain; you don't see it at all. The mountain is so large that you don't see it. The Earth is so large that you walk on it, but you don't see the Earth at all. You don't understand what shape it is or how it is. How do you feel when you realize that the Earth is moving at a speed, for example [1,000 miles (1600 kilometers) per hour and orbits around the Sun at a speed of about 67,000 miles] or around the Milky Way galaxy? I don't know its [exact] speed, it might be a million kilometers per hour. Now, no matter how big the earth or the sun or everything is; they are so giant that we cannot feel them at all; we are not able to comprehend them.
From the first valley to fourth valley, we worked on our mental world, whatever we had in valley one, two, three and four was for our mental world. It was in our minds. Now, the fifth valley says that you must step into the operational and practical world. This means that what has come into existence in your mind; whatever you've outlined its role and executed it in your mind, now you must execute it in the outside world. You must step out of the mental world, take a step into the tangible world or the operational world. What is the use of these mental structures, if they are not executed and operationalized in the outside world? What value do they have? Some people have a very powerful mental world, meaning they know a lot, but they are unable to bring that mental world into reality.
I want to talk about the vastness and magnificence of the mental world. Perhaps it is even greater and more magnificent than the external world because the mental world works based on your order (you decree a thing and it exists in your mind). Like when God says, "Be," and it becomes, meaning when He says "Exist," it comes into existence. Human beings have this quality too and this ability exists in our mind. If you want to see how God says something and it is created, you can easily refer to your own mind. Whatever you say becomes present in your mental world. For example, right now, if I say "giraffe," all of you can immediately imagine a giraffe. Now, imagine a giraffe with two heads – you all see a giraffe with two heads. Imagine a giraffe with a head like a lion – you all see a giraffe with a lion-like head. By “shir”, I mean lion, no other meanings of it [in Persian, the word “shir” has many meanings including lion, or faucet]. You can visualize everything. You can portray a human with four hands in your mind – or you can visualize a human with six feet. Whatever you say, "Be," becomes in the mental world. But it's a different story, when we want the mental world to exist in the outside world. The problem of the parameter of time is raised here; that is why it is a different matter.
Now, I am reading from the valley because this valley is extremely important for us. The first four valleys are the prelude to the fifth valley and I have rewritten this valley on September first 2012. I have rewritten this valley because now the valleys include two sections: 2012 for non-travelers and before 2012 for travelers. Texts in these two can be very different from each other. The fifth valley reads
“In our world, contemplation is not the only power of solution; it becomes complete with going and reaching”. When we look at the sea, we see water and waves. Or when we look at the sky, we see a blue sky and the sun, sometimes with clouds. And when the sun hides behind the mountain for the creatures to rest, we observe the sky full of stars. When we look, we see all these: water, sea, sky. But if we penetrate into them, what do we see? We normally see the sea, we see the blue sky. But if we penetrate into the water, what do we see? If we penetrate into the sky, what do we see? We see grandeur and greatness. Inside the water, various creatures live, such as sharks, whales, fish, corals, and more. Or in the sky, we only see stars. Stars are for lovers or the moon is for lovers. The star is also for lovers. However, if we see the stars up close, and the moon up close, we get terrified. From afar, it's beautiful, but up close, it's like a dry desert – no water, no grass, nothing at all. Or the stars are all fire and flame, heat and cold. There is something else inside or [consider] a black hole that swallows everything into itself. The sky is very frightening, truly terrifying with all its beauty. But if we penetrate into them, what do we see? Humans are the same. When we look at them, we sometimes see a few tens of kilograms of flesh and bones walking – a few tens of kilograms of flesh and bones. You see fifteen, fifty, sixty, seventy kilogram- creature walking, talking. They are fat or slim? They are white or black, yellow or red? However, if we can penetrate into them, then we will see a greatness that is NOT less than the external world, and when we go inside this creature (human), we see that it has not less greatness than the external world, and the greatness we see is beyond imagination.
translated by Elahe
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