The Transcription of the 13th Valley CD

The Transcription of the 13th Valley CD

Part 1

In the Name of God, the Most Compassionate, the Most Merciful
With strength drawn from the Absolute Power of God, we begin this session.
Hello, friends. My name is Hossein, and I am a traveler and the session guardian.
(Audience responds: Hello, Hossein!)
I kindly ask everyone to observe fourteen seconds of silence to seek refuge in the Almighty and free ourselves from our greatest enemy—our own ignorance and unawareness.
(Fourteen seconds of silence observed)
Thank you, friends. I now request our esteemed secretary to provide a summary of the previous session and announce today’s agenda.
________________________________________
Hello, friends. My name is Neda, and I am a traveler.
(Audience responds: Hello, Neda!)
In the name of the Absolute Power of God, today the fourteenth session of the twenty-first round, dated April, 15th, 2012 is held with the agenda “the first part of the Thirteenth Valley” from the book “14 valleys for Recovery” written in 2012. The session, under the guidance and supervision of Mr. Dezhakam and with myself as the secretary, officially started at 9:00 a.m.
(Audience applauds)
Thank you!
________________________________________
Hello, friends. My name is Hossein, and I am a traveler.
(Audience responds: Hello, Hossein!)
All our actions in life serve as lessons and tests. Last session, when we discussed the first part of the Thirteenth valley, we handed the recording device to Mr. Amir from the publications department. But when we checked later, it turned out that nothing had been recorded—complete silence.
Now, there are different ways to react to this situation. The first approach is to look for someone to blame—who was responsible for the recording failure? But such incidents are inevitable, and honestly, no one is at fault. We've recorded sessions a hundred, even a thousand times, and yet, due to some minor, unexpected issue, the recorded CD didn’t work.
Another way to look at this issue is to accept that everything happens for a reason. We did everything correctly, but maybe it just wasn’t meant to be. Perhaps there was wisdom behind it. There's no need for anger, arguments, or frustration. No one was negligent; it just happened.
The best response is to acknowledge that maybe this was predestined [by God]. Maybe it’s actually beneficial to us that the recording didn’t work. Perhaps it means I need to go over this lesson again. And what’s the solution? The only choice is to start over and discuss the topic again. There's no other way. No matter how much we analyze it, there's no alternative.
Yes, we could try recording on mobile phones, but the sound quality wouldn’t be good enough. So, we’ll go ahead and revisit the first part of the Thirteenth Valley.
It is important to record all these sessions is that this platform is the only place where I can communicate directly with all members of Congress 60, both in Tehran and other cities.
The class is relatively empty today, we have enough time, there are no announcements or songs, and since it’s early in the morning, I can take this opportunity to speak with all of you and provide the necessary lessons.
The Thirteenth Valley is titled:
“The End of Every Point is the Beginning of Another Line.”
Truly, the Fourteen Valleys teach us the way of life. They never command us to do or not do something directly. Instead, they present a method, a system—we must decide and discover the path ourselves. They provide us with the necessary tools, and if we truly pay attention to them, we can attain peace, tranquility, and serenity. When we reach that state of inner peace, we become ready to receive.
“The end of every point is the beginning of another line.” Every time one point ends, another begins. This Valley is at work throughout existence—it never stops. We cannot determine when eternity began or when it will end. From our perspective, with our means of measurement, eternity does not have a definite start or end. We cannot say eternity lasted for four billion or twenty billion years. We can say our galaxy formed fourteen billion years ago and may cease to exist in another fourteen billion years, but we cannot claim that existence itself started at that point. There may have been other things [existences] before it.
A key point emphasized here is the power of the pen.
“From the pen, great strides flow throughout the universe, like streams merging to form roaring rivers that carry knowledge and wisdom to all of humanity. These forces shape human aspirations and desires, transforming thoughts into images and images into the foundations of truth. This foundation is a structure—while the ignorant seek to destroy it, the wise are committed to its construction. Yet, the end of every point is always the beginning of another line. And now, a new line begins, as streams flow together, converging at a single point to create a rich and fertile bed that will ultimately lead to the vast ocean. From there, by divine command, they will be sent forth to places where the divine command calls, revealing once again the splendor of the Supreme Power—whether we call it Allah, Ahura Mazda, or God. But this power does not command war; rather, it commands love to be given to all those who carry the light within them. And this has neither a beginning nor an end—it flows from the heavens to the earth and from the earth to the infinite beyond.”
Here, the discussion revolves around the Pen—all the Fourteen Valleys and some of my writings shape humans’ aims and desires, they form humans’ requests and thoughts. The pen is truly invaluable. The 13th valley asserts that the Pen’s powerful strides reach across the entire universe. Anything that is written remains—it is preserved, it takes form, it becomes part of existence. Without it, words vanish into thin air.
Many people have spoken many words, but they are lost to time. Meanwhile, Cyrus the Great’s decrees, etched into clay tablets, have endured for thousands of years. The inscriptions and symbols carved into ancient stones still exist today. They have lasted.
The same applies today—the written word can have an immense impact and bring about great change. All great thinkers, those who wielded the power of the pen, have left behind their wisdom, making them eternal. It is as if they are still present among us—Hafez, Ferdowsi, Rumi. They live on through their words.
Those who left no written legacy have faded into obscurity; they no longer exist in any meaningful way. The pen is so valuable that even in our holy scripture, the holy Quran, there is an entire Surah, chapter, named “The Pen.”
The pen is so valuable that our holy book has sworn an oath by it.
There has been much discussion about divine scriptures and religions in the holy Quran. However, throughout history, religions have sometimes been misused—this is undeniable. The Crusades, the Inquisitions led by Christian clerics are well-documented, or during the Sassanid era, Zoroastrian priests had restricted education and learning to certain classes, and religious authorities had seized the people’s wealth. A glance at history reveals the realities of those periods.
However, when it comes to our own holy book, it is beyond dispute. It cannot be dismissed and rejected with noise, nonsense and rhetoric. Fourteen centuries have passed, and yet we have not fully grasped its teachings.
Now, let’s talk about Surah Al-Qalam (The Pen).
The first verse of Surah Qalam, the Pen, reads “Nun and By the Pen and what they inscribe...”
One can interpret this verse this way: a joke can be made on the very first word of this verse, “Nun”, and its homonym in Persian “naan” pronounced /nu:n/, meaning bread.
In this way, Qalam itself brings lots of nun /nu:n/ to some people, [if Qalam writes something in favor of someone], it can bring money and riches to one’s life.
Indeed, the way a pen moves can change a person’s fate—one stroke of Qalam can bring prosperity, while another can lead to ruin [some writings lead to prosperity, while others lead a person to death]. One interpretation of this “Nun and By the Pen” this way. And a fun can be made, although one cannot play joke on this book, otherwise they may find themselves in great trouble.
Let me share a few points before returning to our main discussion, as this all started with the pen, and the pen holds immense value.
In verse 20 of Surah Yunus, it is stated:
“They say why has no miracle come to him [prophet Mohammad] from his Lord?”
“Tell them, the future belongs to God, so wait, and I too shall wait with you.”
Here, the Quran instructs the Prophet to tell the people: “you should wait and I shall wait too.” They asked prophet Mohammad why no miracle has been sent to you, and the prophet answers, you should wait, the future, belongs to God.”
Since 1974, the miracle of the Quran has been mathematically unveiled. The miracle of the holy Quran is the numbers and secrets of numbers in the Quran, because every letter of this Book, point by point, is dictated from another world or dimension beyond our own. This book is so extraordinary that the Seven Wonders of the World pale in comparison. The Pyramids of Egypt and the Hanging Gardens of Babylon, are not as astonishing as this book.
You should consider this point that fourteen centuries ago, the [modern] alphabet as we know it did not exist.  I do not know in which century, people started using the modern alphabets. For instance, in those times, if they wanted to say A, they used Alef, Alef means one. The system was based on “Abjad” notation, [An abjad is a numeral writing system in which only consonants are represented]. For example:
• Alif (ا) was considered 1,
• Be (ب) was considered 2,
• Jeem (ج) was considered 3,
• Dal (د) was considered 4,
• And the rest were named this way.
Now, what is the common multiple or the mathematical key to the Quran? The number 19.
Some may monopolize this number 19, but that is not important, it is ineffective—it does not change the reality. The holy Quran is based on the number 19.
• 29 Surahs (chapters) of the holy Quran start with unique letter combinations known as “disjointed letters” or “Muqatta” which are meaningless. The number of these words in the holy Quran is 14, The Quran has 114 chapters (which is 19 × 6).
For example:
• The letter Ṣād (ص) may appear three times at the beginning of different chapters.
• The letter Nun (ن) may appear twice.
• Some Surahs start with Alif, Lam, Meem (أَلِف لَام میم), some Surahs start with Alif, Lam, Ra (أَلِف لَام رَاء), or we have a Surah starting with Ya and Sin (یس).
In total, they are 14 combinations of them. There are 28 letters in the Arabic alphabet, and exactly 14 of them appear in these unique letter combinations—half of the alphabet, the sets of alphabets like Alif, Lam, Ra, Ya, Sin, Sad, if you calculate them totally, they never exceed these 14 letters. Then, we have 29 Surahs starting with 14 combinations of 14 letters.
For centuries, Islamic scholars have debated their meaning. Some have suggested that these letters are a secret code between God and the Prophet, known only to him and certain spiritual figures. Other interpreters say something else, some of them have theorized meanings such as:
• Alif (ا) stands for Allah,
• Lam (ل) stands for Jibreel (Gabriel),
• Meem (م) stands for Mohammad.
These interpreters say that Alif, Lam, Mim stand for Allah, Mohammad and Jibreel (Gabriel). It stands for a triangle that Allah sends his messages to Gabriel and Gabriel sends them to Mohammad and then the Holy Quran was written.
But later on, it was revealed that even if such interpretations hold truth, that we do not deny, because we are not expert in them; however, the holy Quran is based on mathematical basis, some evidence showed that all of Quran is based on mathematics, it is just the same as music.
But later it became clear that the holy Quran follows an accurate mathematical basis. We don't deny other interpretations because it's not our area of expertise. But when we see these identified mathematical multiples, we are persuaded that everything works this way. It's like music – you have a melody in 6/8 time, and it stays in 6/8 from beginning to end. Or a waltz, which is in 3/4 time, everything follows that 3/4 rhythm, or 4/4, or whatever it is, the rhythm stays consistent. Similarly, the holy Quran is based on the multiple of the number 19. The number 19 is significant because the phrase “Bismillah al-Rahman al-Rahim” (:بسم الله الرحمن الرحیم in the name of God, the Most Gracious, the Most Merciful) has 19 letters. If you count the letters of  بسم الله الرحمن الرحیم “”  individually, you reach 19 letters.
For those who do not know mathematics, it is not something difficult to understand “Common Multiple”, for example, when we say a number is “multiple of 2,” it means that this number can be divided by 2 without leaving a remainder. So 4 divided by 2 is 2, 6 divided by 2 is 3, 50 divided by 2 is 25, 100 divided by 2 is 50—there’s no fraction or remainder. This applies to multiples of 3 too. For instance, 6 divided by 3 is 2, 9 divided by 3 is 3, 30 divided by 3 is 10, and 3000 divided by 3 is 1000. It means there’s no remainder.
Now, if we divide the total number of Surahs (114) by 19, we get 6. If you multiply 20 by 6 you will get 120, you subtract six from 120, you we get 114. But here’s the interesting part: one of those 114 Surahs does not start with “Bismillah al-Rahman al-Rahim.” Surah 9 is the only one that does not start with it. But to maintain the rhythm, Surah 27 has two “Bismillah al-Rahman al-Rahim” phrases. These are minor details I’m mentioning. Between Surah 9, where “Bismillah al-Rahman al-Rahim” is absent, and Surah 27, where it’s repeated twice, we still see that the number of Surahs is 19. If you list them –Surah 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, and 27 – you will see that there are 19 Surahs in between Surah number 9 and 27.
Let's take a look at Surah Al-Qalam (The Pen), which we were discussing earlier. In this Surah, the Arabic letter “ن” (noon) appears 133 times. The letter “ن” is pronounced /nu:n/, and interestingly, when you divide 133 by 19, the result is exactly 7.
In Arabic, “ن” is written using three letters: ن (noon), و (waw), and ن (noon). When counting its occurrences, both the first and last /n/ sounds are taken into account. If we only considered a single "noon" sound, the total would be 132, which wouldn’t be divisible by 19. So, the total 133 instances of "noon" in Surah Al-Qalam form a multiple of 19, highlighting a fascinating numerical pattern in the Quran.
This is significant because, in the mathematical structure of the Qur'an, things are arranged in such a way that if you change or alter something—whether it’s adding or subtracting—then the whole [mathematic] system will break down. These numbers and letters aren't there just for decoration or mystery; they’re there to ensure that the system works as intended. Changing them would immediately disrupt the balance, it is as if these mathematical patterns is guarding the holy Quran.
There are some words [muqatta'at] placed at the beginning of some Surahs, if you change them, the system will be disrupted. It wasn't done for aesthetics or as a puzzle. It was done so that if you change it, whether you add or remove a verse, it immediately shows what happens. We come to Surah Qaf; there were a few interesting points that I thought I had to share with you. We have two Surahs that start with “Qaf قاف,” and the letter “Qaf” is in them.
To be continued

Now, let’s talk about Surah Qaf (ق) [the fiftieth sura of the holy Qur'an]. There are some interesting points here that I want to share with you. We have two Surahs that begin with the letter “Qaf”—Surah 42 and Surah 50. I’m not a religious scholar, but I want to share these points because they’re interesting, and I think it’s important for some of you to know about them. Surah 42 and Surah 50 both begin with “Qaf.” Each of these Surahs contains 57 instances of the letter “Qaf.”
Now, if you divide 57 by 19, what do you get? You get 3. If you multiply 3 by 19, you get 57, so it fits perfectly. This shows that “Qaf” is like a representative of the Qur'an itself. If you add up the instances of “Qaf” from Surah 42 and Surah 50, you get a total of 114 instances of “Qaf.” The total number of Surahs in the Qur'an is also 114.
Additionally, Surah Qaf, starts with ق وَالْقُرْآنِ الْمَجِيدِ, the word “Majid” (Glorious) is used to describe the Qur'an. If we look at the numerical values of the letters in “Majid” using the Abjad system (the traditional Arabic numerology), we get the following: “Meem” (م) is 40, “Jeem” (ج) is 3, “Ya” (ي) is 10, and “Dal” (د) is 4. If you add those values together (40 + 3 + 10 + 4), you get 57, which is once again a multiple of 19.
Surah 42 has 53 verses. If you add 42 and 53, you get 95. Surah 50 has 45 verses, and if you add 50 and 45, you also get 95. Again, the sum of the surah number and the number of verses is the same. In the Qur'an, the people who rejected Prophet Lot are referred to as “the people of Lot” in 13 places. In Surah 50, however, to address these people, the term “Lot” isn't used. Instead, the term “brothers” (اخوان) is used. The term “brothers” replaces “Lot,” and this is significant. If the word “Lot” had been used again, it would have caused an issue [the numbering system would be disrupted].
I wanted to give a brief glimpse into some of these points, and there are many more like this in the book. If time allows, I might share more intricate details with you later. The important point is that everything in the Qur'an is calculated precisely. If we attempt to change it, distort it, or alter it in any way, the system itself will immediately reveal the disruption in its patterns.
While the inhabitants of the heavens were thanking and bidding farewell to the successor, whispers began in another corner. One of the inhabitants said, “I still have a question.” Another said, “I have a question.” The successor replied, “Our time is up. I cannot speak unless I am granted permission by the Absolute Power.” The meaning of this part is clear. The Absolute Power asserts: “Use the image to answer their question, because after this, the covenant will be made.”
God says: Alright, explain well, but explain through the image. As I mentioned before that opening fingers and seeing the image play the role of PowerPoint slides. The successor, while gesturing with his fingers in the shape of V “I am ready to respond.”
The inhabitants asked, “You said that to transform, small changes need to be made gradually. For example, an alcoholic who wants to become healthy and righteous must undergo changes in their physiology, thoughts and contemplation, at all levels. Without such changes, transformation cannot happen. But you didn’t explain the difference between Transformation and Release. You said the alcoholic needs to change, but how does this change take place? They say we don’t understand where the change happens, and where the transformation or release begins. Can you clarify with an example?”
The successor responded, “You are right, and correct. But note that every stage has an end, and another begins. The end of one point is the beginning of another. When Change is complete, Transformation begins. When Transformation is complete, Release begins. And so on, from one to the next. The end of one point is the beginning of the next line.”
Then the successor opened his right hand with two fingers in the shape of a V and said to the inhabitants, “Look between my fingers, and I will clarify the topic with an image.”
Image Description:
The image depicts a person standing beside a well, lowering an empty bucket into it using a rope and a pulley. The goal is to fetch water from the well by filling the bucket and pulling it back up.
End of Image Description.

The image itself is very brief and to the point. But if someone wanted to elaborate, they could write pages—seven, twenty, or even more—because explaining something in detail requires addressing many aspects. For example, what was the pulley made of? What was the bucket made of? What kind of rope was used? Where was this well located? Was it in a desert? A field? Was the person fetching the water young or old?
Sometimes, explanations get so lengthy and full of side details that the core message gets lost. Other times, the information is condensed into just a few words, almost like a telegraph message.
The Successor continues, three key phases are illustrated in this image: Change, Transformation, and Release.
The first stage is Change.
What is the change stage? It’s the gradual process where the bucket, attached to the rope, slowly moves toward the water. We can see change in the decreasing distance between the bucket and the water—until the moment the bucket finally touches the water.
In essence, change happens gradually. We lower the bucket and bit by bit it reaches the water. The same concept applies to many things in life: a patient recovering from illness does so little by little; literacy progresses step by step; in any learning process, change happens incrementally.
The second stage is Transformation.
The Transformation stage is the moment when the empty bucket, suddenly floats in the water, and it fills up. The gradual Change continues until, in a single moment, transformation happens: the empty bucket becomes a full one.
Similarly, a patient experiences gradual recovery, but at some point, they suddenly feel well. A student learns bit by bit, but then one day, they become literate. A person studies for years, and then one day, they graduate and receive a diploma.
The third stage is the Release.
This is when the full bucket is lifted out of the well with the help of the pulley.
Now, you can apply these phases to countless situations in life. There are endless examples of change, transformation, and release.
But then, a question arises: What comes after release? Is there another stage beyond this?
Once we have gone through change, transformation, and release—does the journey end there? The answer is NO.
Every ending is the beginning of something new. This cycle continues indefinitely. When one story closes, another opens. When one traveler reaches their destination, another sets off on a new journey. When a Hallaj [Hallaj is a Persian mystic, poet, and teacher of Sufism] is crucified, another Hallaj emerges, just like seedlings pushing through the soil.
This is the unceasing command of the Absolute Power—nothing ever truly stops, no creatures fall asleep in any developmental stages of their life. Even in moments of apparent stillness, they are gathering strength from their Origins, to find the path better and to obey the command better. And this is not just a story.

This passage suggests that no being, at any stage of its development, ever truly “sleeps.” Even if it appears to be asleep, it is actually in the process of receiving strength and power from its source or origins to find its way more clearly and carry out its given command more effectively. In other words, nothing in nature is done without purpose. Even sickness, for example, is not pointless. If you become ill, it is not pointless. The same goes for periods of disability — they aren't pointless either.
If someone falls into a deep coma or becomes seriously ill, these conditions are not without meaning. I read the text again.
No being—absolutely no being—ever truly falls asleep at any stage of its evolution. Even if it appears to be asleep, it is actually drawing strength and energy from its source and origins, preparing to find its way more clearly and carry out its given command more effectively. This is not just a story or a metaphor, [it is the truth].
Even a thief, even someone who is sick, even those facing struggles and hardships, are not erased, discarded, or rendered useless. These difficulties are beneficial to them to find the way more clearly. In other words, in the existence, there is no such thing as a curse. Whatever sufferings we are faced with are not a curse, these sufferings are set [in front of us] so that we can find our way better. Even when suffering comes our way, though it is real and painful, it is not a curse—its depth holds something greater.
If we desire something and God does not give it to us [or it does not come to us], there is wisdom behind it. God is not cruel, unjust, or sadist, nor does He take pleasure in causing pain. He does not favor some and abandon others. We believe in His justice. Even if you do not believe in God, you can recognize that there is a Force governing this existence, and that Force is just. So when we face challenges, problems, or obstacles, it does not mean that we are forgotten or disregarded, there is always a reason behind them.
For example, if someone does not marry or an opportunity for marriage does not arise, it is not because they have been forgotten or excluded. It is part of their experience, meant for them to acquire knowledge, helping them find their way more clearly in life. This is beneficial to them. This is not something to see as a curse, questioning, “Why did this happen to me?” or “Why am I in this situation?”
This is a crucial understanding: no being ever truly falls asleep in its evolution. Even in moments that seem like rest or stagnation, it is actually regaining strength from its source, to find its way with greater clarity and carry out its given command more effectively. And this is not just a story [it is the truth].

For all the processes of Change, Transformation,  and Release, we must gain awareness and knowledge. Without knowledge and experience, it’s impossible to create real change or transformation. Even if you spend a hundred years trying to bring about changes without understanding or knowledge, nothing will happen.
For example, if you dig a well in the Lut Desert, [a desert located in Kerman and Sistan-Baluchestan, Iran], no matter how deep you go, you won’t reach water because there’s no water in the desert. Similarly, when it comes to illness, if you don’t fully understand the disease, you cannot bring about cure and health. Even if you gather hundreds of advanced medical doctors from the top universities like Oxford or Harvard, without knowing the disease and understanding it deeply, you won’t be able to make meaningful changes or achieve real healing.
This applies to addiction as well. If addiction isn’t fully understood, the changes made won’t result in healing. People may stop using drugs for a while, but if the underlying issues aren’t addressed, they won’t feel well — they might just manage to stop using drugs, but their addiction is not healed. Many illnesses are the same. To cure a disease, you must know the starting point or where you are, you have to beware of the destination or where you are going to and you have to know the goal or objective, so that you can have Change, Transformation and Release. The example of this issue is like sending your child to school, if they are not taught, they will learn nothing. I mean when you want to cure a disease, first you have to scientifically discover the depth of the disease, you have to know what this disease is, how it works and which part of the body has been destroyed so that you can reconstruct it. Without this understanding, any effort to address it is like a blind person searching for a needle in a haystack — you might try, but you won’t succeed.
Right now, much of what is done in the field of addiction treatment is just about stopping the progression of the disease, their masterpiece is merely preventing the progression of the disease, so that the disease’s progression is halted. However, this is completely different from curing a disease. While this Western concept of “harm reduction” is valuable, true healing requires more than just halting the disease — it requires addressing the root causes and making the necessary transformations. Just as nothing in life stays static, everything is always in motion, except for truth and the laws of the universe, which remain constant, like the laws of physics or mathematics.
Similarly, for us, after Release (from a certain stage or state), there are other stages to go through, when a Yawm al-Fasl, (یوم الفصل) ends, another stage begins, and the process continues again and again. This holds true for all of us, when we are released from a stage, another phase begins. The inhabitants ask, “What is Yawm al-Fasl?” The successor responds, “Yawm al-Fasl means the Day of Separation, or the moment of transition. It’s when we move from one stage to another. It’s like when a bucket is drawn from the well, or when a bucket that was empty is filled with water, or when the amniotic sac breaks and a baby is born or the moment when a person dies and transitions to another stage, or when someone graduates, or gets married, or overcomes addiction, divorces, recovers, enters or leaves prison, or gets hired. Whenever a point is reached and a phase ends, the moment of Yawm al-Fasl occurs, and a new line or stage starts.

Anyway, whenever we reach the end of a phase, there is a moment called Yawm al-Fasl (یوم الفصل)—the Day of Separation—which then marks the end of one phase and beginning of another phase. Everything has its Yawm al-Fasl. Is there anything that does not have ending? Probably the only thing without a Yawm al-Fasl is God Himself. But even then, He knows His own nature, while I do not. Perhaps He, too, moves into another stage in a way [beyond our understanding].
Yawm al-Fasl is the moment we separate from something because everything is in motion—nothing remains fixed. Some separations happen gradually, bit by bit; others occur suddenly, in one defining moment. You are born—that is a Yawm al-Fasl. You go to university—that is another. And one day, you leave this world—that is the final Yawm al-Fasl.
“Yawm” (یوم) means “day,” and “Fasl” (فصل) means “separation.”
The inhabitants ask, “When and how will the Earth’s Yawm al-Fasl happen?”
They ask, “When is the Earth's Yawm al-Fasl? Look at the image.”
The Successor opens two of his fingers within which an image appears. Then, he asks the inhabitants to look at the image to see when the Day of Separation is for the earth. The image shows:
• The Sun collapses into itself.
• The stars darken.
• The sky is torn apart.
• Mountains crumble and move.
• The seas overflow.
• The Earth, shaken by a violent quake, spills out everything buried within it.
• And the image ends. The image shows the end of the earth. The Sun collapses into itself.
• The stars darken.
• The sky is torn apart, everything is destroyed:

As mentioned in the verse [Surah Az-Zalzalah, the first verse]: “When the earth is shaken with its final tremor.”
The successor continues:
“At that moment, every person will know what they have prepared in advance. That is the Yawm al-Fasl of the Earth. On that day, everyone will see what they have accumulated—their life’s record, just like a student’s academic transcript, which shows what the students have learned or What they have earned. When we test the students of our Congress 60 [Congress 60’s Guidance Exam], we see exactly what each one has prepared beforehand, we see what they have learned in these two or three years? We see how they have acquired to become a guide, or we see what guides themselves have learned during their serving period in Congress 60. This is the essence and meaning of what has been prepared in advance.
The inhabitants ask:
“Before the initial seed of this material world was planted, was there any other creation?” Since it was mentioned that everything has a Yawm al-Fasl (یوم الفصل), they ask then whether this has happened before. Have previous worlds also ended, so that this material world came into existence?
The Successor replies:
“Only the Absolute Power knows, but I think there is stage from the beginning—from the moment the first seed of existence was planted until the complete dissolution of the material world, which is called a Recurring Cycle. From the very first moment when galaxies formed, from the start of Big Bang, to the eventual destruction of all things, this entire process is a single period, a cycle. There may have been millions of such cycles before us, and there will be more to come.
In other words, the worlds of creation are like numbers—just as after each number, another number follows, so do worlds emerge and vanish, one after another. Perhaps there have already been millions upon millions of Big Bangs before this one. Who knows? Only God knows.
The inhabitants then ask:
Does an individual’s life also follow the laws of numbers? Does human existence—birth and death—progress like a sequence, just like numbers?
The Successor responds:
“Yes. Every bit of information in existence is preserved within every particle and every living being. The universe is structured in such a way that nothing can ever be truly removed from it. You might be able to destroy your physical body, but you will still exist in some form. No matter what you do [to destroy your body], you always exist.

Imagine sealing all the doors and windows of this room. We wouldn’t be able to remove anything from the room. We could hide things under the carpet, burn them, or even break them apart, but we could never truly make them disappear. Nothing in existence can ever be erased.
There are some things we simply cannot break. You cannot break [destroy] sound. You cannot break [destroy] light. Why? Because they are enduring. Existence itself is the same way—you cannot remove anything from it. The universe values itself.
I have said before: the existence is truly content, with the simplest elements and the most basic movements, it creates the most intricate and complex forms. Consider how it changes a single peach seed in the soil to a tree, blooming with very beautiful flowers, bearing fruit—producing something far greater than itself.
Nothing in existence is ever truly destroyed. Nothing disappears; it only transforms into another form.
If the universe has given rise to an Albert Einstein, it does not simply erase him, and make him die. If it has created a figure like Ali ibn Abi Talib, it does not discard him. Instead, it preserves Him—both in the highest realms and in the lower ones. This means that death does not truly exist, no creature is faced with death. There is no death [end], there is only transformation from one form to another. Why? Because the universe seeks to preserve its knowledge.
Think about it: if you create something, if you have a child, you never erase them. The universe operates the same way. It has an archive—the Universal Preserved Tablet—every creature has an archive. Every entity, every particle of existence is a cell of that grand archive.
All knowledge, all awareness—whether positive or negative, constructive or destructive—is preserved. Since the universe values these experiences, it does not allow them to be lost.
Imagine if you were in God’s place. Would you allow all the accumulated wisdom of humanity to vanish? Someone has mastered chemistry, another physics, another mathematics, another medicine, another astronomy—would you let all of that simply fade away? After a lifetime of learning and experience, would you say, it’s over, let it all go and vanish?
The universe is far too precise, far too deliberate, to allow such a loss.
Since existence values knowledge and experience, it never allows the creatures to be destroyed. That is why any being that dies will awaken elsewhere and continue its journey. If it dies there as well, it will emerge once again from another opening—always carrying the same essence it had before.
The inhabitants ask:
“If someone dies as an alcoholic or an addict, will they wake up in the next world still addicted?”
The successor responds:
If I were to give a short answer—unfortunately, yes. Addiction is not just a physical condition; it affects the soul and psyche as well. So, someone who dies an addict will awaken in the next world in the same state.
The real issue is that if we try to escape our struggles and illnesses through suicide, we will not succeed, whether fortunately or unfortunately; because we will find ourselves facing the same problems in the next world, unchanged.
I don’t have time to fully explain this right now, but without a doubt, whenever the commands of the Absolute Power are ignored and life’s lessons are left unlearned, disorder takes over. This leads to confusion and suffering in human lives. Most of humanity’s pain comes from knowledge that has yet to be discovered. When divine laws are not followed, chaos emerges.
Look at the Christians—they are believers in God, they have a holy book, the Gospel. Even in the Quran, Jesus is mentioned extensively, sometimes even more than the Prophet Muhammad. The Quran describes Mary’s story in detail, her miraculous childbirth—far more than it discusses Mohammad’s life. Likewise, Moses is spoken of more than Jesus. All these figures originate from the same divine source.
But what happens when divine commands are violated? Wars break out—like the Crusades, full of bloodshed, plunder, and destruction. I am not saying whose fault it was—whether one side or the other—but when divine laws are broken, chaos takes over. The goal was never truly about Jesus or Islam. It was about power, conquest, seizing lands, taking wealth. When order is replaced by chaos, distress comes about.
The same thing happens today. Whenever a judge takes a bribe, order collapses into disorder. When a shepherd turns into a wolf, disorder prevails. When a policeman becomes a thief, order changes into disorder and chaos.
That is what divine commands are about—preserving order in existence.
Let me know what the commands of the Absolute Power are that some people claim that religion is the opiate of masses and societies. Go read His books and see what God has really said. Many actions are carried out in His name, yet He has no involvement in them at all. What does He actually command? Do not steal, do not take bribes, do not lie, do not corrupt, love people. That’s all. There is nothing more than this.
When these basic principles are violated, disorder takes over, leading to confusion and suffering. Most of humanity’s pain comes from undiscovered knowledge. What happens if we, out of ignorance, cover the light with a veil and assume everything is dark. No one knows what happens when everything is born in this darkness. Out of ignorance, by covering the light with a veil I mean when we merely reject everything; this means we reject things without having knowledge. All humanity’s pain comes from undiscovered knowledge and in addition to this, the other source of suffering is the so-called [seemingly] wise fools. These are the people who seem knowledgeable. Because of wise fools humanity is in great distress and suffering.
Take doctors, for example—do not think that I always criticize them, but consider this: A doctor knows a patient has terminal cancer, that surgery won’t save them, but for the sake of making thirty million tomans, he still tells them, “You must undergo a surgery.” This is a wise fool.
Or look at a hospital shareholder who knows that a particular treatment is useless, yet still encourages patients to go through with it [just to fill his pockets].
Consider this story told by one of the Congress 60 members:
A weight-loss specialist told someone, “If you want to lose weight, I will cut out half of your stomach. That way, you’ll eat less and slim down.”

The poor guy, not knowing any better, agreed. He paid fourteen or fifteen million tomans for the surgery. Then what happened? Infection. The stitches leaked. His stomach swelled up.
What did the doctors say? “No problem, we’ll fix it. Go under anesthesia again.” Another surgery is needed—twenty or thirty million more. Another night in the hospital—another million will be gone.
These are the wise fools who people trust in, believing them to be intelligent and knowledgeable; however, they only lead people into ruin. These wise fools change and twist the God’s words.  There exist lots of these wise fools—in every field. And as you can see, we have plenty of such people around us, and they cause significant harm—not just to individuals but to humanity as a whole.
These so-called “wise” but truly ignorant people exist in all religions. For example, a child is taken to church for a religious visit, but instead of a spiritual experience, they end up being abused. There are well-documented cases, and one of the major scandals that led to the Pope being replaced was exactly because of these issues.
Now, I am in a position where I can only criticize these individuals—criticizing anyone else is not really an option for me! No offense to anyone! But the reality is, even if there are thousands of good priests, it only takes a couple of bad ones to ruin the reputation of the entire group. This happens in every field. The key is to minimize these cases because of trust.
Think about it—you entrust your child to someone, your spouse to someone, even your belongings to someone. You trust people. But what if the person you trust, the one who is supposed to protect, turns out to be the real threat? It’s like giving your sheep to a shepherd, only to find out that the shepherd is actually a wolf in disguise.
If out of ignorance, we cover light with a veil, I mean if we divert the laws saying things like, “Oh, the words in the holy Quran are not God’s words but Arabs’, or Salman the Persian and Muhammad’s own words, they themselves made up these books together, copied texts from the Torah and the Bible, and presented them as divine revelations.” All of these words are a veil disguising the light [the truth].
I've only shared a little bit of the Holy Quran’s miracle [its numerical system], but there are thousands of other details. And if time allows, I will explain them gradually.
If we assume that everything is dark, that there is no light, then we can only describe the world from the perspective of that darkness. But what would happen if we convinced ourselves that everything is born only from the realm of shadows? Every problem, every locked box, has a key, a solution. If we start searching, we will find the way forward. We must seek knowledge and understand that “the most beautiful endeavor is the exploration of science”—uncovering undiscovered truths to reduce human suffering.
To lessen human suffering, every locked safe has a key, every issue has a solution—a problem won’t just magically resolve itself. We need to actively search for the right approach, and once we find the way, once we find the key, we will succeed.
But instead of searching for the key, some prefer to blow up the safe with TNT, hoping to force it open. The problem is, this method doesn’t just open the safe—it destroys everything inside it as well. The same applies to some modern approaches to solving certain medical treatments. Instead of carefully finding a solution, they blast through the issue with brute force [causing more harm than good].
The Inhabitants: You spoke of alcohol, drugs, and other destructive behaviors that people engage in. You also said that every ending is the beginning of a new path. Now, we wish to witness a glimpse of the consequences of indulging in these destructive actions, though we already have some idea of what to expect.
The Successor: Very well. (He spreads his fingers in a “V” shape and says) Look:
A vision unfolds. The sky is dark and ominous. Thunder roars, shaking the hearts of humankind. The heavens have gone deaf—it cannot hear the cries and wails of suffering souls. The gates of the sky are locked. The divine inspiration of the Supreme Power is obstructed. Meanwhile, the disciples of Satan, like laughing hyenas, revel in chaos.
“Look at the children of man!” they jeer.
Dark storm clouds, thick with the weight of anti-values and sin, drugs, and alcohol, clash violently with humans, birthing terrifying lightning bolts. A raging inferno—a fire so intense. Lightning strikes, and men, women, boys, girls, and the elderly fall to the ground, and their bodies and souls get injured.
Torrential floods rage through cities, swallowing homes and families whole, dragging them into the abyss of destruction. The echoes of malevolent laughter of the destructive and inhibitive forces fill the sky.
And in the midst of all this devastation, families gather over the graves of their loved ones. In complete silence, they scream within themselves, crying out [a single, heartbreaking] question:
“Why?!!”
The Successor lowers his hand and continues:
“This is the story of a shepherd who has lost his lambs, and those lambs have fallen into the hands of wolves. And if the melody of the flute is not heard, more wolves will come. Do you know why? Because even those who play the flute have stuffed their instruments with chaff, silencing their sound. The burden of many sins lingers within the hollow of their flutes.”
Once again, he raises two fingers in a V shape and declares:
“Look—every ending is the beginning of a new path.”
The Successor continues:
“This is the story of a shepherd who has lost his lambs.
The story of mankind, in some ways, is the story of a shepherd who has lost his flock.
The lambs have fallen into the hands of wolves,
And the flute players have stuffed their flutes with chaff.
This is the story of a shepherd who has lost his lambs,
And the lambs have been taken by the wolves.
If the melody of the flute is not heard, the number of wolves will only grow.
Do you know why?
Because even those who were meant to play the flute have clogged their instruments with chaff, silencing their sound.
And so, the weight of past sins lingers within their flutes.
They care only about their bread and meat, their water, their quiet and undisturbed lives.”
And then—
A sudden spark from the vast heavens, like a mighty and piercing lightning bolt, rips through space, time, and existence itself. It cuts through all fortresses, barricades, and strongholds erected by the destructive and inhibitive forces. The spark plunges into the very core of the black abyss, sinking deep into the heart of darkness.
Then—another spark. And another. The second and third bolts of light strike the black void. And suddenly—
The darkness begins to turn.
It stirs from its heavy slumber. Slowly, as if awakening from an eternal night, it turns towards the source of light. Tears begin to flow from its eyes. It starts to murmur softly, then louder, and louder, until its voice resounds:
“O Lord, the sea, the sky, and the plains are filled with celestial dancers [snow], and my restless soul longs for freedom—not for mere escape, but for the embrace of the Beloved. O Lord, I worship none but You, I praise none but You—for this great awakening, I give thanks, thanks, thanks.”
And then, it begins to move—removing the last remnants of darkness from themselves.
At that moment, the Dafs begin to softly play and the sound of the trumpet is heard.
And the once-darkened soul, now radiant and pure, begins to dance.
The celestial dancers spin and twirl around it in joyous celebration.
The pen is commanded to write, and the bright white point, along with the celestial dancers, spins, adding new rays of light and transferring what they have to the surrounding dark and shadowy points. These too are transformed, becoming bright and radiant, and all of them, in their white garments, continue Sama dancing, crossing the borders of earth and heavens, so that on their journey, they can share the wine they have tasted with those who are perpetually suffering, hoping to offer some healing to the wounds of the brokenhearted and help them pass through the hardships they face.
While tears flow from the eyes of some of the inhabitants, the Successor continues:
“Anyway, the game of life has been designed by the Great Architect in this way; because human beings were given complete free will to make their own choices, to learn what they do not yet know. And even when they do learn, they find that bringing the potential to action, bringing knowledge to life is a very difficult and heavy path.”
“Joseph, the lost one, will return to Canaan, do not grieve. The cottage of sorrow will one day become a garden of roses, do not mourn.”
“O sorrowful heart, things will get better, do not despair. And this restless head will find its peace, do not worry.”
“If the wheel of time does not align with our desires for two days, know that the condition of the world is not always the same. Do not grieve.” [a poem by Hafez Shirazi].
As time passes, the number of impure and weak individuals in the world diminishes, and it seems that they will be sunk in the depths of the flood that has been prepared for the pure-hearted. Silence falls.
“Well, I thank all of you for paying attention to my words. Thank you.”
Translated by Elahe

To be continued

Translated by Elahe

The Transcription of the Thirteenth Valley, Part 2

With the strength drawn from the Absolute Power of Allah, we begin the session.
Hello friends, I am Hossein, a traveler and the session’s guardian.
I kindly ask everyone to remain silent for fourteen seconds to seek refuge in the Almighty God and free ourselves from our most powerful enemy—our own ignorance and unawareness.
Thank you, friends. I now ask our esteemed secretary, Ms. Neda, to present the summary of the previous session and announce today’s agenda.
Hello friends, I am Neda, a traveler. In the name of the Absolute Power of Allah; today is the fifteenth session of the twenty-first round, dated April, 23, 2013, with the agenda of the Thirteenth Valley of the ninety-first step, part two, chaired and guarded by Mr. Engineer and with myself as the secretary. The session commenced at 9 AM. Thank you.
Thank you. Hello friends, I am Hossein, a traveler. I hope you are all doing well. We are now in part two of the Thirteenth Valley.
The title of the Thirteenth Valley is: “The end of each point is the beginning of another line.” What is it trying to tell us? It’s telling us that whenever something ends, something else begins. In existence, there’s nothing that truly comes to a complete stop where we can say, “it’s over,” and just set it aside. For example, we finish lunch and say it’s done, then It’s time for dinner; we eat dinner, and then It’s time for breakfast. Day turns into night, morning comes, we wake up, and then again night falls. This cycle is always present—one stage ends, another begins.

What I’ve come to understand is this: in this universe, there is never a moment, never a single point, where things truly stop. Even when some people fall into dark phases or become entangled in certain issues—especially addiction—it’s as if they’re in a kind of sleep. They drift into that sleep for a while, perhaps to recharge from their Original Source [God].

Now, within these valleys—which are fourteen in total, with the last four belonging to the second journey—we work through them to eventually reach our true self. Right now, we are in the Thirteenth Valley, working to find ourselves. Don’t assume that by working through these valleys, our goal is to know God, or to understand the universe, or to grasp the Absolute Power or other unknown mysteries. No. If we manage to learn who we are, we’ve already taken the greatest step forward. Without knowing ourselves, we cannot truly understand anything else.

This journey of self-discovery is no small matter. I believe that all people have lost themselves. They think what they’re missing is someone else, and they go searching for another person, hoping to find their “other half.” But if we think deeply, we’ll realize that before we can find our other half, we must first find ourselves. And this self-discovery has nothing to do with formal education or academic degrees. It’s not that someone with advanced degrees will necessarily be able to find themselves. No, it doesn’t work that way.

Personally, I believe that even in the academic sciences dedicated to understanding human nature, they’ve only managed to grasp part of the visible surface. And that, too, mostly through a series of experiments, questionnaires, and practical experiences. That work is valuable—indeed, it’s precious and worthy—but unless we understand the hidden dimensions of the human being, we won’t truly uncover anything meaningful. No matter what lofty heights we aim to reach!

This is where the discussion begins in this context. It introduces a classification of beings into three categories: one-dimensional, two-dimensional, and three-dimensional beings. Each type is described with its own characteristics, and this categorization is based on their level of thought, wisdom, and consciousness.

As we progress through this system, we notice a growing number of pure-hearted, noble-natured individuals, while the number of malevolent forces is steadily declining. The Earth is now in a relatively favorable state. Despite all the noise and bravado we see, the conditions are much better than in the past.

If we look back in time, there was neither security nor peace. Timur would rise, march to Sabzevar, and if the city didn’t surrender, he’d slaughter seventy thousand people and build towers with their skulls. Agha Mohammad Khan would go to Kerman, and when the people resisted, he blinded thousands. Genghis Khan would command something—if people didn’t comply, he’d leave behind mountains of corpses and kill thousands of people. Napoleon wanted to conquer Germany, England, and Sweden—if they didn’t surrender, he’d do the same: wage war, kill, and pillage. He was a mass murderer. Hitler, another mass murderer, plunged the world into chaos and bloodshed. Countless emperors—this one and that one—if you examine history, you’ll see that across the world, there was constant conflict, killing, plundering, and astronomical death tolls.

Now, even if there’s conflict in some parts of the world, you might hear that 50 or 60 people died—which, compared to the past, is a drastic reduction. In the past, people across the globe were dying of hunger. Today, those dying from overeating and obesity outnumber those dying from hunger by three to one. Diseases are largely controlled now. In the past, outbreaks of cholera would wipe out entire cities or even countries. Plagues, typhoid, cholera—they’re not the threats they once were. Today’s conditions are significantly more stable and favorable.
Another issue is that technology is advancing at an incredible pace. The speed of discoveries and human access to new information is so high that people today can’t keep up—they’re falling behind. Take smartphones, for example. They change every day. You constantly need to learn how to use them. Only those who are deeply involved can keep up with every new version. Otherwise, if they don’t upgrade their phone regularly, they’ll be left behind.

If you consider mobile phones, you see they change day by day. You need to learn how they work. Only someone deeply involved can really understand. Each version is different, so you have to update your phone, or you’ll fall behind. The progress is so rapid that older generations often can’t catch up with the younger ones—except for a few rare individuals. These days, many fathers, for instance, don’t even know how to use a mobile phone. They can’t navigate the internet, can’t work with computers, and generally can’t handle modern technology. It’s gotten to the point where an eight-year-old, or even a four-year-old, might have to help them with something.

This growing gap has created many problems and crises. The pace of progress is just too fast. And that speed is not necessarily a good thing. It’s causing all kinds of harm: psychological, emotional, even physical illnesses. And because economy is a factor—actually, economy plays a role in everything [including technology], even in medicine—money changes the entire dynamic. When money is involved, the story changes.

Whether you’re a university professor, a judge, or a factory owner—when money is at stake, the situation takes on a different meaning.
In the past, every neighborhood, every town had two doctors. People would come to them for treatment. The doctor would sit, listen to their stories, and hear them out. To appreciate the doctor’s efforts, one person might bring a chicken, another cheese, someone else eggs, and another a leg of meat [shank]. The doctor’s life was good—he was respected, his needs were met, and he lived a fulfilling life. But That’s not the case anymore.

Nowadays, you go in, and the doctor glances at you for five minutes and says, “Next, next, next.” From the moment you walk into the doctor’s office, their main goal seems to be how to get you out as quickly as possible. I once went to a doctor for my heart. He barely gave me a glance. Sometimes he’ll greet you just for formality’s sake—as a way to save face—but really, his whole focus is on how to get rid of you and move on to the next patient.

That’s the situation now, unfortunately. We hope things will get better. But the fast pace of Today’s world has created serious problems. When a doctor has to spend a fortune just to get through life, well, of course things are going to be different. When a judge is burdened by heavy financial demands, money changes everything.

Now, last time we ended with that verse by Hafez Shirazi:
“The lost Joseph shall return to Canaan—do not despair.”
Let me read the previous part where we ended the previous session, as it paints a picture of the previous scene:
“Because even some of the flute players have stuffed their flutes with straw, and their voices can no longer be heard. Many sins lie hidden within the hollows of their instruments.

The Successor raises two fingers in a V shape and says: “Look closely; the end of one point is the beginning of another line.”

Image: At that moment, suddenly, a spark—like a powerful, thunderous lightning bolt—descends from the heavens, tearing through space, time, and place. It breaks through all the fortresses, ramparts, dreadful castles, and barricades built by destructive, obstructive forces, and dives into the heart of a black and dark point, deep within darkness. Moments later, a second and third spark strike that same dark point. The dark spot begins to spin—turning away from the shadows and toward the sparks of light. The dark spot [a malevolent person] awakens from their deep slumber. Tears stream down its face. It begins to whisper softly—its voice growing louder and louder—saying:

“O Lord! The sea, the sky, and the plains are filled with heavenly dancers [snow grains], and my restless soul yearns for release—not for escape, but for union with the Beloved. O Lord, I worship You alone and praise You alone for this great act. Gratitude, gratitude, gratitude!”

Then the dark spot begins to move, shedding the last of its darkness. At that moment, the daffs (an Iranian frame drum musical instrument) begin to softly play. The sound of the trumpet is heard. The once-dark point, now bright and luminous, begins to spin in dance, and the celestial dancers join it in a [cosmic] whirl.”

“The pen receives the command to write. The bright, white point, spinning along with the heavenly dancers, begins to radiate light outward, transferring what it holds to the dark, black points surrounding it. Those dark points, too, begin to glow white and bright. Dressed all in white, they continue their whirling Sama dance—seeking to transcend the borders of earth and the heavens, to offer a taste of the wine they have drunk to others who live in constant suffering—hoping perhaps to soothe the wounds of the wounded and help them pass through their own great tribulations and trials.”

As tears stream down the faces of some of the inhabitants of the heavens, the Successor continues:

“In any case, the game of life has been designed this way by the Great Architect—because He granted humanity complete free will, so that each person may choose for themselves, to learn what they do not know—and then, even after knowing, to realize that bringing knowledge into action is an incredibly difficult and burdensome path.”

Then he recites:

“The lost Joseph shall return to Canaan—do not despair.
The hut of sorrow shall one day blossom into a rose garden—do not despair.
O sorrow-stricken heart, your condition shall improve—do not lose hope.
Even this disheveled head shall one day find peace—do not despair.
If fortune has turned its back for a while—
The wheel of time never stays the same—do not despair.”

As time passes, it seems that the number of impure and weak people in the world is gradually declining—as though they are being consumed by the very flood they had prepared for the pure-hearted.

Silence falls.

One of the inhabitants asks:
“You said that the end of every point is the beginning of another line. What do you mean by “point”?”

The successor replies:
“A point marks both the beginning and the end of a cycle. Birth and death are both points. It’s a meaningful symbol. Points on the earth and in the heavens become lines.”

The successor is asked what a point is.

The start and end of every line is a point. For instance, birth is a point. Death is also a point. They mark both the end and the beginning. Points transform into lines—this transformation doesn’t happen in just one realm, but across both the earth and the skies.”

“Points and lines can be visible or invisible.” This sentence is clear.

A point, from a geometric perspective, holds a unique position—but it has no length, width, or height. As we said earlier, in geometry, a point is defined as something that has no dimensions—not length, width, or height. But if it has nothing at all, then what is it? Surely it must have at least some substance, even the tiniest bit of “something.”

A point has a special status in geometry—but it lacks physical dimensions. When we connect multiple points in succession, or link two distant points, we create a line. So, in a way, every movement we make in life creates a point—each moment is a point—which inevitably becomes the beginning of a new line. This reminds us that wherever a person finds themselves in life, they have full agency, full choice. At any given moment, they can change the line —the direction—of their life. If the current path is not right, they can shift course and draw a new one.

To transform disgusting or harmful lines into beautiful and calming ones, a person must engage in deep thought and reflection. They must never stop trying, never fear difficulties. Of course, problems will always exist in different forms—but the real point is how we go about solving them.

In other words, finding the solution is more important than the problem itself. And this principle holds true until we learn how to solve our problems—and act in a way that doesn’t create new ones along the path. Once we reach that point, we’ll understand that all of humanity’s confusion and wandering stems from a lack of thinking and insight.

So yes, the saying “the end of every point is the beginning of a new line” is true. If we consider just a single line, it has an end point. But the truth is, we are constantly creating new lines and ending others. We start things, leave some incomplete, or halfway, or begin entirely new ones.

Every moment, we are creating new lines: an interaction, an encounter, a greeting, a moment of anger, a harsh word, an act of indifference, a careless comment—all of these form lines. And these lines can be constructive, or they can be destructive. Sometimes, a single word can completely alter the direction of a line—or even transform it entirely.

Therefore, we must stay aware and attentive at every moment. Before we speak, we should think carefully: Should I say this or not? Before we take action, we should ask: Is this the right path? We must evaluate our relationships, examine our decisions, and ask whether we are on the right track.

Because even the biggest issues often start with the smallest matters. A massive conflict can begin with a minor interaction. And I’m not just talking about personal relationships—this applies to national politics, military affairs, and even global issues. Sometimes a single word or encounter can escalate—or de-escalate—a situation drastically.
What I mean is that at every moment, we are drawing a new line, creating it, shaping it. And as soon as we solve one problem, another one appears. Along our path, knots and challenges constantly arise. It is up to us to untangle and solve these. But the real question—the core issue—is how we approach and which solution we select to resolve these problems.

This is what I believe: the problem itself isn’t the most important thing. What matters more is how we find a way and what way we choose to solve it. You will learn, grow and understand [many things] in the process of solving problems— this is more important than the problem itself.

For example, when a child falls to the ground, it’s a problem. But the important thing is that the child learns to stand up on their own. If you rush to lift them up every time, they’ll never learn how to get back up themselves.

This is why, in our system (like in Congress 60 or other learning communities), we often say: “Each person must solve their own problems.” People sometimes think, “If I just solve this one issue, everything will be fine.” But no—solving one problem simply opens the door to the next. We must learn how to solve problems.

The original question is: How do we tackle a problem, and which path do we choose to solve it?  There are many possible paths. But sometimes, people choose the worst, most damaging, or most destructive path to solve their problem. That’s the mark of undeveloped thinking—primitive thinking. They haven’t reached a level of maturity.

A country might face a problem, and instead of resolving it through dialogue or logic, they choose violence and destruction—turning everything into rubble and blood. The same thing happens within families, communities, and every layer of society.

What’s the core issue here? Problem-solving.
This challenge will always exist until we learn how to solve problems in a constructive way. Human life is built in cycles—every problem that arises must be dealt with. If we don’t solve it, that problem will remain with us forever.

Maybe right now, what I’m saying is not fully understood. But one day you’ll understand: until we truly learn how to solve problems—and do it in a way that doesn’t create new ones—our problems remain with us. Because often, in trying to solve a small issue, we create a hundred bigger ones.

Say someone is upset because bread wasn’t bought. They confront the other person:
“Why didn’t you buy the bread?”
“I didn’t, so what? What’s the big deal?”
Suddenly, the argument escalates. They start shouting, throwing things—plates, the TV, windows—everything is shattered.

What started as a simple issue—getting bread—has now turned into a full-blown disaster. Why? Because they didn’t learn how to solve the problem properly. Only when we begin to understand the process of problem-solving will we truly grow.
Only then will we realize that:
“All the wandering, suffering, and misfortune of human beings is rooted in the absence of thought and reflection.”
Human misery is self-inflicted. It comes from a lack of sound thinking, from not knowing how to deal with people, from being unable to live in harmony with others. That’s what leads to a life of chaos and displacement.
The text continues this way, human beings must understand that they can never reach true values by walking the path of anti-values. You cannot reach truth by following a crooked or corrupted path.

Someone might say: “I will beat you with a whip so that you learn justice!”  But can justice be learned through violence and brutality? Or someone says: “I will force you to become a decent human being.” But can you force someone into becoming good?

Or imagine someone says: “I steal, but I give it all to charity.” “I take from the rich and give to the poor.”
But who gave you the right to steal from the wealthy? Just because someone is rich, does it justify taking their property? If someone says, “I rob the rich to give to the poor,” then surely, somewhere in between, they’re keeping a share for themselves.

It’s just like that old story: A man used to steal sheep, then cook the meat and distribute it as a religious offering to the poor. Someone once asked him: “What kind of twisted logic is this? You steal people’s sheep, then give the meat away to the poor?”
The man replied: “Exactly! I commit a sin by stealing sheep, but I earn a reward by giving the meat away. The sin and the reward cancel each other out. And besides, the head, feet, liver, and stomach of sheep remain for myself!”

So sometimes, people pretend to act out of virtue, but they’re actually serving themselves. Taking from the rich and giving to the poor is not a virtue, but always, somewhere in between, they’re making a profit for themselves.
As the saying goes: “A cat doesn’t catch mice just for God’s sake.” In the end, it’s the same story—trying to reach values by walking the path of anti-values through theft, deception, or playing Robin Hood.

Now it says: “A person must one day truly realize, understand, and grasp this: You can never reach real values through wrong, twisted, or anti-value paths. You may temporarily gain money or status—but you will never find peace or lasting comfort.” Some people do manage to gain wealth or position by using dishonest, destructive means—they backstab others, step on others to climb up. But while they may achieve success materially, they will never find inner peace or true contentment.

“The path of anti-values is an ugly, anxious, and corrosive one—even if you draw it in lines of gold.” You can write a foul, ugly sentence in gold—it won’t make it beautiful.

The Inhabitants ask: “Can you give a few examples of these lines?”

The Successor replies: “Sure. There are many lines that we follow in life—lines of action, of leisure, of love, of work. Recreation is one line; love is another. Then there’s sport, alcohol, education, intellect, thought, money, research, power, and etc.—each of these is a separate line we may pursue.”

The Successor maintains: “These are also the lines of life. Now, if a person only progresses in one of these lines and neglects the other lines or aspects of life, then they resemble a one-dimensional human being.” In other words, if someone focuses solely on one area—like education, for example—then they become one-dimensional. If someone is only involved with alcohol, or only focused on sports, and puts everything into that one path, then that person is one dimensional person.

I was watching television last night—it was showing a famous football player who was in the running for the title of Europe’s best player, and yet during a game, he bit another player’s hand. They showed the footage: a major, celebrated, high-level footballer—biting someone in the middle of the game!
What does this show? It shows a person only grows in one direction. Or for example, when an athlete slaps a referee, or punches someone in the chest and ruins his whole team’s chances—That’s also a kind of one-dimensional person. These are people who’ve only developed in one narrow path.

“If someone progresses in only one of life’s paths and neglects the other lines and levels of life, then they are like a one-dimensional human being.” Life is such that we must avoid all forms of excess and deficiency [there must be balance]. From stillness we get a breeze, and from a breeze comes a storm. Stillness needs to give way to motion, but not too much. A soft breeze is tolerable—too little movement is negligence. But a storm is excess. What we need is a balanced middle ground.

So in everything, we must avoid extremes. Even in worship, excess or negligence is problematic. I heard a story: Imam Ali (peace be upon him) once went to the mosque and noticed one of his companions wasn’t attending. He asked, “Why doesn’t he come?”  Someone replied, “He’s chosen a path of extreme piety. He’s isolated himself in a corner, constantly fasting and praying.”
Imam Ali asked, “What about his wife and children?” They said, “They’re left to fend for themselves. They’re hungry, uncared for—while he devotes himself to worship.” So Imam Ali summoned the man and told him: “This is not right. You’ve ignored and forgotten your responsibilities for your family and society. You’ve left them without care, and just sit there all day fasting and praying. That’s the excess—That’s extreme [an extreme version of piety].”
The text continues this way: “Life is such that one must avoid all forms of excess and deficiency, and observe moderation and balance.” Because it is through the movement of the wind that life stirs from stillness—and from that wind, storms can arise. But the ideal is not in stillness, nor in storm—it is in moderation.

“It is in moderation that all things are shaped and adorned.” Meaning: it is through balance that everything is ordered and beautified. “And for this journey to continue, a person needs a triangle—one which, if they come to truly understand it, they will never feel alone again.”
“Those who longed to arrive, to drink deeply, will eventually get there. But those who remain in stillness will never arrive.” Those who keep moving, who are dynamic and active, will reach their goals. But those who remain stuck in stillness—attached to outdated dogmas, recycled knowledge, or shallow information—never move forward. They imagine they are the epitome of knowledge, wisdom, or piety, the masters of all things. But they are stuck and these people remain motionless, and they will never reach [their goal or their potential].
The Inhabitants ask: “What kind of being is a one-dimensional creature?”

The Successor responds:  “Imagine a monkey. It eats well, mates, and climbs trees with great skill—a real acrobat. But look at this image.” (He shows a PowerPoint slide.) “A hunter is in the forest, carving a hole into a tree. Once finished, he places a banana inside and waits in hiding.
The hole is narrow at the entrance but wide inside. A monkey comes along, reaches in with difficulty, grabs the banana—but now its clenched fist is too big to pull out. It struggles, but it never crosses its mind to let go of the banana so he can pull his hand out and escape. Why? Because he is a one-dimensional creature, lacking the reasoning and contemplation to evaluate its situation. And so, the hunter arrives and captures him.”

This is a real hunting method: carve a hole in a tree, put a banana inside. The monkey grabs it, his fist gets stuck. He can’t pull it out unless he lets go, but he won’t. That’s what we mean by “one-dimensional creature”.
Humans, too, can get trapped in problems the same way. From our perspective, it seems simple—just open your hand, let go, and you’re free. But for the person caught in it, it can feel immensely complex and difficult.

That’s the point: when we talk about someone being “one-dimensional,” it’s not just a figure of speech, its aim is not to say to someone that you must not be one dimensional person, but you have to be a two-dimensional person two so that you can solve your problems. It is a very difficult job to pass through these stages to reach a point where you can solve your problems. We are just talking about these issues; however, putting these lessons into action is very difficult. Thousands upon thousands of people are caught in one-dimensional problems: addicted to money, gambling, drugs, or other obsessions. However, they cannot let it go. These people are called one-dimensional.
“Then the speaker lowers his hand and continues:”
“Human beings who become entangled in a problem and are unable to solve it—who lack the ability to escape a crisis—are referred to as one-dimensional beings. For example, people who become trapped in alcohol addiction, in wrong life paths, or in any other kind of chronic issue from which they cannot break free are all one-dimensional individuals.”

We also talked about people who follow only one path in life—like those whose sole goal is to accumulate money. Their entire life is about gathering wealth, yet they are unable to spend it. One person might acquire money, but money truly belongs to the one who knows how to use it. If someone can’t spend it, then the money isn’t really theirs.

The text continues: “Like hoarding money without paying attention to anything else in life. Such people may appear to have everything—but in reality, they have nothing.” “They live alone among the crowd, in towers adorned with luxurious ivory, yet like the homeless.” They may be surrounded by wealth, but their emotional state is like that of someone living on the streets. They are utterly alone.

What really matters is that someone genuinely loves you—not necessarily romantic love, but human connection. Some people don’t even like other humans. Even their shows of affection or respect may be merely for gaining access to a person’s wealth or advantages—not because they value them as a person.

“Inhabitants ask: You mentioned that a human being needs a triangle—one which, if truly understood, ensures they will never feel alone again. What is this triangle?” The question is: What is this triangle that, if someone has it, they won’t feel alone?

“And the clear answer is: it is the triangle of Wisdom (Aql), Love (Eshq), and Faith (Iman).” These three elements must exist together in a balanced way.
It’s not enough to have love alone, or just Wisdom, or just faith. Only when these three are present in equilibrium does a human being reach their best form.

“The Successor continues:”

“A one-dimensional human being is like a single line. To evolve from a line into a surface—or to move from being a one-dimensional person to a two-dimensional one—we need at least three lines of Aql, wisdom and faith to form the first basic surface: a triangle.”

He explains that while many kinds of triangles can be drawn, the one we are focusing on—the most essential—is the triangle composed of wisdom, Love, and Faith. “Most people, to some extent, live out this triangle, though it may be incomplete or imbalanced. But for the purposes of this discussion, we are aiming for the ideal form of the triangle.”

This part acknowledges that in real life, it’s hard to find a person who has none of these qualities. Everyone possesses some degree of love, wisdom, or faith. But often, these elements are underdeveloped or not in harmony. Our goal is to reach the necessary level and balance of all three.

“And now, the two-dimensional human being”  Who is a two-dimensional human being? “The two-dimensional human being lives in peace and tranquility.”
If someone is two-dimensional, they live with inner peace.
Their signs are as follows:
“They are beneficial to their society. They love people, and people love them. If they encounter a problem—unlike the monkey in the earlier example—they can find a solution, open their fist, and let go of the banana.”

What was once invisible or not understood until now is the realization that in order for the three core lines — Wisdom, Love, and Faith —to develop and function, they need a foundation, a platform in which they can operate. This foundation reveals itself as a fourth, invisible line, known as the Line of Khamr (خمر).
We’ve spoken a lot about the three key elements—reason, love, and faith. Now we’re told that for these to fully express themselves and grow, they require a certain kind of environment or bed. This hidden or invisible line —the Line of Khamr —is essential for those three other three lines of Wisdom, Love and Faith to grow.
And as far as I know, no one has clearly recognized this line before. The line of love is obvious. Faith is recognizable. Wisdom is measurable. But Khamr is hidden, invisible. Even many great thinkers—bless them—have missed it.  Some spiritual figures have insisted: “Only Love matters! Love is the doorway to all! Everything can be resolved through Love!” They belong to the school of mystical devotion. Others belong to a more rational school of thought, rooted in logic and argument. They believe only in wisdom and analytical thinking.
Then, the philosophers are categorized in to three groups: those who think love is the solution of everything, the second group are those who believe in wisdom and thinking and the third group are those who once said: “If there is a God, I want to see Him under a surgical blade!”

And I replied: “Man, you can’t even see a cell under a scalpel—let alone a microbe, or a virus! You don’t even fully understand yourself, where you are, or what you are. How could you even begin to talk about such matters?”

Some people are excessively rational —so much so that they’re like villagers who’ve only ever seen their small town. They’ve never been to the city, never traveled to foreign lands, to Europe, America, or even other parts of Iran —like Tehran, Kerman, Zahedan (laughter
r from the audience and the speaker), or north of Iran, Mazandaran. And so they remain rigidly committed to what they know from their small village, to their limited set of experiences and beliefs. But if, someday, they step beyond those borders, they’ll realize the truth we’re talking about.
Now, someone could be working at NASA and still be a one-dimensional human being—it makes no difference. They’re part of that same category. There’s another group as well: the strict, fanatical religious hardliners. They’re completely consumed by whatever version of religion they’ve learned—right or wrong—and remain stuck in that narrow framework. Like those clergymen who used to whip themselves, sleep on nails, or perform extreme rituals—this is another group. But That’s not faith, even if they think it is. Just like what they call wisdom isn’t really wisdom, and what they call love isn’t truly love either. In every one of these areas, they are gripped by fanaticism and bias.

Those who think they can reach everything through love alone—they are caught in a kind of intoxicated ecstasy. On the other hand, those who claim to reach everything, one must follow wisdom merely, they aren’t really rational—they’re just calculating. That’s not true rationality; it’s just accounting. And the ones who are so rigid in their faith that they become overly zealous—those are just dogmatists.

But in reality, true faith isn’t something separate from wisdom, nor is it disconnected from love. When we say “Bismillah al-Rahman al-Rahim” (بسم الله الرحمن الرحیم)—”In the name of God, the Most Compassionate, the Most Merciful”—we’re calling upon a God who is kind and forgiving. So if someone isolates one of these three elements—wisdom, love, or faith—they’ve misunderstood. All three must exist together. And not only that—there must also be a fourth line.  Without that fourth line, the others are meaningless. They have no real value on their own.
The fourth line is extremely important. There’s another group or NGO too—many of you probably know them, so I won’t name names. These are people who’ve quit addiction for four, five, or six years. However, they called one of the branches of Congress 60 in tears, saying, “We’ve been free for five, six years, but we’re not okay, we do not feel well. We each have 40 or 50 students, but what should we do? We want to come to Congress 60. Whatever you say, we’ll do. We’ll take whatever medicine you recommend, why do they say so? Because their “line of Khamr” is not working well.

All the scientists in the realm of addiction had forgotten this point, and this issue was not visible and conceivable to them. These three lines— wisdom, love, and faith —only function properly when the line of Khamr is working. And now I’ll explain further, because this fourth line is still invisible—still unnoticed.

“A point that until now has gone unseen and unthought is this: for the three primary lines—wisdom, love, and faith—to grow or function, they require a foundation that manifests itself as a fourth, invisible line. This line is called the Line of Khamr.” And one of the main causes behind the wide variety of physical, emotional, and psychological illnesses that humanity faces today is the imbalance or dysfunction of this very invisible line.

“It is worth noting: if the invisible Line of Khamr does not function properly, the primary lines of wisdom, love, and faith will also be unable to function—and vice versa.”

So That’s how it works, one of the causes of physical, mental, and emotional disorders all is the malfunctioning of this fourth line. If the Line of Khamr isn’t working properly, then wisdom, love and faith can’t function, and vice versa. If the Line of Khamr isn’t working properly, then wisdom will not work, faith becomes distorted, and love cannot flow. Look—humans need to have a calm, settled mind, to enjoy simply being in the present moment.  They must not be exhausted, beaten down, stressed, or crushed from all sides. Only then can they make sound decisions, only then can they think clearly, and truly understand what they’re seeking.

If someone is currently dealing with a bounced check, or when someone has a warrant out for their arrest, you can’t talk to them about love. Someone once said, “Love is a painful disease.” His friend replied, “Clearly you’ve never gone hungry enough to forget what love even is.”
If certain hardships befall a person—if some things in their life are out of balance—then there’s nothing they can do. As Behrouz Vossoughi says in the film The Deer (Gavaznha): “Most people go home at night and say, “We’re tired, we’re tired.” But they’re not tired—they’re in withdrawal!”

Now, at night, people go home and say they’re exhausted. But believe me—they’re not tired, they’re in withdrawal.  Not necessarily from heroin or opium or alcohol or from something like an opiate. They are tired because their Line of Khamr isn’t working. The natural neurochemicals like dynorphins, endorphins, and enkephalins —they’re not functioning properly. So yes, they’re in withdrawal. They’re out of balance.
And if that line isn’t working, none of the other lines— reason, love, or faith —will work either.
“Inhabitants: Can we see a visual image of this?” Of people whose Line of Khamr isn’t functioning.
So, the Line of Khamr refers to a system of biochemical substances naturally produced in every human being—chemicals that regulate emotions, mental states, and mood.  For example, low levels of dopamine in the body, and you get Parkinson’s; too much, and it leads to schizophrenia. It must be balanced.  When dopamine is at the right level, the person feels energetic, joyful, and mentally sharp.
We have dynorphins in the body—reportedly up to 200 times more potent than morphine. Then there are endorphins, serotonin, enkephalins —and if these chemical systems don’t function properly, the entire system runs into trouble.

So what is this “line”? It is the Line of Khamr.
“Inhabitants: Can we have a visual representation of this concept?”
Successor: To illustrate the function of these lines within a person, we’ll present two images. The first image shows the inner state of individuals who lack peace and tranquility—whose Lines of Khamr, wisdom, Love, and Faith are not functioning. This is visually represented as a city in chaos.”
Then, the Successor opens two fingers and says: “This image represents those who are trying to weave a white carpet from black wool—but they themselves have no idea how.” “They don’t realize that with more concealment, the festering molten waste they’ve kept hidden will soon erupt and become visible.”

Some people try to weave a white carpet from black wool —but that’s simply not possible. You can’t create love through anger and rage.  It won’t happen. And there are countless other examples like this.

So, let’s return to the image:
We said that the human body can be imagined as a metaphorical city —a City of Being.  The body is like a city in which the Self resides.
This analogy likens the physical body to a city —a city named “the body,” where a person lives. Now, when the Lines of Khamr, wisdom, Love and Faith are not functioning, this is what it looks like:
Those who hide things, their secrecy is like hidden rot or molten waste —it will eventually seep out.
Just imagine hiding a piece of raw meat somewhere—in a drawer, under the carpet, in a storage chest. After a week, the stench will reveal everything.
That’s exactly how hidden or secretive actions eventually reveal themselves —they surface in time.

Now, the image of that city—where the Line of Khamr is inactive —looks like this:

“Wailing and lament fill a ruined city. No drinkable water, no signs of life. A wasteland of bones from past generations. The heat has turned the city into a swamp of stench and decay. Bitter and poisoned springs rise up from the ground.”

And this is what Surah Al-Ghashiyah refers to in “ هل أتاك حدیث الغاشیة “ — “Has the overwhelming event reached you?”
If you want to imagine it better, you can read Surah Al-Ghashiyah —because scenes like this, you can see them in people who live this way.
“Springs of bitter and poisonous waters are seen. The faces of the inhabitants—fearful, carriers of pain and suffering. Their food: dry thorny weeds, wild grass, hashish coca leaves, poppy pods...None of which fattens (nourishes) or satisfies.”

What kind of food is it? It neither fattens (nourishes) nor satisfies them. Addictive substances like grass (hashish), heroin, poppy sap.
They don’t make one full, they don’t strengthen the body.
“These do not fatten them, nor do they fill them.
When the sound of thunder and roaring rises, it’s accompanied by an inner storm,
calling the city’s walls to collapse.”

The Successor lowers his hand and says: “The second image is of those whose inner world lives in peace and tranquility, where the Lines of Khamr, wisdom, Love, and Faith are all active.
This, too, has been depicted as a city.” He opens two fingers again, gesturing: “Look.” If the first city, full of heat and sewage, was a clear depiction of hell, this second city, where the lines are active, is its opposite.

“A lush, verdant city.
A joyful breeze carrying the scent of all gardens and orchards flows through.
Faces glow with happiness, pleased with the fruits of their efforts—
(لسعیها راضیه) [Surah Al-Ghashiyahverse, verse 9].
No useless or foolish speech is heard—( (لا تسمع فیها لاغیة ) [Surah Al-Ghashiyahverse, verse 11].
There are high thrones, golden goblets, and carpets spread wide. Trees stretch toward the sky, beautiful birds in flight, softly singing of freedom and liberation— their melodies gently echoing through the air.
Everywhere, flowers bloom in vibrant colors, and butterflies dance gracefully between them. Fresh springs flow freely, forming four main rivers:

1. The River of wisdom – likened to crystal-clear water.
2. The River of Love – likened to various kinds of sweet honey.
3. The River of Faith – likened to diverse types of milks whose taste never changes.
4. The River of Khamr – likened to a joyful wine, one whose intoxication brings not dizziness but clarity:
The more you drink, the more conscious, wise, and awake you become. It has no hangover, no withdrawal symptoms or headache.

“Inhabitants: Can you explain the Rivers of wisdom?”
So, now we have seen the images of the inner cities—the cities within those whose systems function properly, and those whose systems do not. These inner worlds were brought vividly before us.
Thank you all for listening to my talk.
I truly appreciate your attention. Thank you.
(Audience applause)

Translated by Elahe

Transcription of the 13th valley, part 3

Hello friends, I’m Hossein, a traveler and the session’s guardian.
I kindly ask that we take 14 seconds of silence to seek refuge in Almighty God and free ourselves from our most powerful enemy, which is our own ignorance and unawareness. Thank you, friends.

I request the esteemed secretary to present a summary of the previous session’s performance and announce today’s agenda.
Hello friends, I’m Neda, a traveler.
In the name of the Supreme Power, Allah; today is the sixteenth session of the twenty-first term, dated April, 30, 2013, with the agenda: “Valley Thirteen, Part Three.” The session began at 9:00 a.m., chaired and guarded by Mr. Dezhakam and with me, Neda, as the secretary.
Hello friends, I’m Hossein, a traveler.

Today we are in Valley Thirteen, and this is the third week we are discussing this topic. We’ve now reached the point where the fourth group of rivers, Khamr, is described as being like various wines, which bring joy, but their intoxication is of another kind. The more intoxicated you become, the wiser and more alert you grow. There is no hangover or trouble. The inhabitants now ask the Successor to explain the rivers of wisdom.
This topic of Khamr in the valley has merely been examined throughout Congress 60. If you look at a human face from the front, you see two eyes, a nose, and a mouth. From the side, if you look at a human, you see an ear; and from behind, you see something else. All of these are true, yet none of them is the whole. They are all parts of the human face, but none alone defines it. The same holds true for the topic of Aql (wisdom), love and faith, which has been discussed separately in different schools of thought, however, Congress 60 is the only institute to consider them together and added another dimension, Khamr, to it.
There have been long-standing debates among mystics which still continue today. They positioned Aql, love, and faith as opposites, which is very strange. For example, they said love is the opposite of Aql, [for instance Hafez Shirazi states]:
“The wise are the compass point of existence, but love knows they wander in this circle.”

Or this verse [by Rumi]: “The leg of the rationalist is wooden, A wooden leg is most unstable.”

In modern times, it’s become trendy to say that anyone with Aql has no faith—that if you’re rational and enlightened, you must believe that religion is ridiculous, man-made, and the opiate of society. Aql, they say, requires rejecting religion and faith.
But Louis Pasteur said something truly beautiful: “A little science takes you away from God, but more of it brings you closer.”

I’ll add to Pasteur’s words: Absolute ignorance seems to make people superficially very religious, a little knowledge distances people from God, but as knowledge grows, it draws them closer to Him.
These three elements—love, Aql, and faith—are in no way opposed to one another. Who says Aql is the enemy of love? Who says Aql conflicts with faith? The Aql they describe and the love they define may be at odds in their view, but is it even possible to love without Aql ? The more rational a lover is, the more capable they are of experiencing true love.
They have even come to classify and divide Aql itself to Hayolani (potential) and Mostafad (active) Aql (wisdom), they also consider the heart as the “sovereign faculty”, and they have defined a range of active elements—all very good and comprehensive definitions. But Aql or wisdom, in truth, consists of only two parts. The entire classification of Aql boils down to two: the hidden aspects of Aql (wisdom) and the apparent aspects of Aql.
The apparent aspect of Aql is what we see, perceive, and touch through the five apparent or external senses. The hidden aspect of Aql, however, operates with the five inner senses, or the inner perception (when we are asleep, we perceive the world with our inner senses, since our external senses of sight, hearing, smell, taste, touch). We have an Aql that works with the five external senses and an Aql that works with the five internal senses. The Aql that operates through the inner senses is far stronger and far more important.
There is never a case where Aql is absent—not even in spiritual journeys. In spiritual progression, in insight and unveiling, in matters behind the veil, none of these can be done without Aql.  There is no action that cannot be justified rationally—from the individual’s own perspective. It may not seem rational to others, but for that person, it is.
This is precisely the point Valley Thirteen raises: Aql, love, and faith are not opposites. They support and complement one another. Faith without Aql produces people like Ibn Muljam Muradi, who prayed diligently at night, recited the Qur’an, and was always present in the mosque, yet struck down Ali ibn Abi Talib, the Prophet’s successor, in the mosque with his sword. It is faith devoid of Aql and devoid of love. Had there been even a trace of love, he would not have murdered someone in cold blood under the guise of his own rigid thinking. This is a type of faith without love and Aql, but this is not justifiable for him.
There are also those who are usurers, profiteers, and hoarders. When a crisis arises—regardless of their position, whether they are shopkeepers, merchants, or traders—they immediately hide their goods, inflate prices, and claim scarcity. Are these rational actions? None of them are. And yet people call this “rational.” But this is merely calculative thinking.
If a man has bread and shares half of it with someone else, people say, “That’s irrational.” Why? That is, in fact, a profoundly rational act. Acts like hoarding and exploiting, on the other hand, may appear calculative, but they are not rational in the true sense. You may tally up superficial profits and losses and call generosity “irrational,” [but true Aql sees otherwise].
As the saying goes: “If you see a blind man heading for a well and you stay silent, it is a sin.” To stand by and refuse to help, believing Aql dictates you shouldn’t intervene, is not Aql at all. Of course, help must also be done in healthy and constructive way.
The same applies to love. Love without Aql and without faith is the kind of love we see too often today: young men fall in love, and when their love is rejected by the girl, they throw acid in the girl’s face. What kind of Aql or love is that? It is a kind of love devoid of faith and devoid of Aql.
The one who dedicates his entire life to hoarding wealth, amassing money, and showing no mercy to the young or the old—hoarding goods while people are in need—has neither Aql, nor love, nor faith. If he possessed even a trace of love, he would say, “These chickpeas I’ve hoarded, people need them,” and he would not stockpile them. He wouldn’t hoard flour that people need. If he had even a little faith, or a little love, or a little Aql, he wouldn’t stockpile steel and refuse to release it while others are in need of it. If he had a trace of Aql, love and faith, he would not do it.
If someone throws all their trash into the street gutters, they lack even a trace of Aql, a trace of love, and a trace of faith. They possess none of these qualities; otherwise, they wouldn’t dump their garbage there. But let’s be honest—these days, the ones who most often throw trash into the gutters are the city’s own street sweepers. Yes, the very people whose job is to clean end up dumping refuse into the water channels. It’s easier for them. Instead of properly collecting and disposing of the waste, they just sweep it into the gutters. Almost every time I happen to glance around, I see them briskly sweeping trash straight into the water channels.
Then there’s the municipality’s other “brilliant” practice: using water trucks to wash the streets. You’ve seen it, haven’t you? The trucks pull up to the curb and start spraying water. It looks neat and tidy at first glance. But look closer, and you’ll see it’s an example of sheer thoughtlessness. The powerful streams of water lift all the grime and filth from the streets and splash it onto parked cars, store facades, walls, and trees. In the morning, as these trucks roll by, they mix all the street’s dirt and waste with the water they forcefully spray the slurry [negligently] across everything and everyone nearby. Heaven help any pedestrian caught walking past—they’re showered in that filth. Is this rational behavior?
Think about it: where does all that waste and debris go? When you sweep your house, where do the dust and trash end up? But here, with these trucks spraying water everywhere, the mud, dirt, paper scraps, old rags, and cans—all of it—is pushed onto sidewalks and nearby areas. Where does it go? Is this rational?
There was a time, as I recall, when things were different. Back then, they used to actually sweep the streets properly, gathering all the trash and dirt first. Only after the waste was collected would they sprinkle water—what we used to call “watering and sweeping.” But today, they dump everything to the side, spray it all over, and consider the job done. Is that rational? Instead, they should first collect all the trash, then wash the streets if needed. What they’re doing now is a practice devoid of Aql.
Anyway, we’ve strayed far from our topic and wandered into municipal affairs. Yet these are real issues in our society that we rarely stop to think about. The city has bought so many water trucks for cleaning streets, but no official seems to consider where all that displaced trash actually ends up. Let’s get back to the point.
The inhabitants ask the Successor to explain the rivers of Aql.
The Successor replies: The rivers—or currents—of Aql refer to actions that are guided by rationality; that is, actions carried out under the command of Aql or wisdom.  And we can only truly follow the command of Aql when we have acquired knowledge, healthy action, and justice. Under the governance of Aql, the movements and lines of life—like water—must be clear, pure, and free of impurities or corruption. This includes qualities like honesty, integrity, truthfulness, kindness, love, faith, and all actions that align with universal values and known moral Commandments.
Globally recognized commandments are certain universal directives found in all religions: you must not lie, you must not steal, you must not take bribes, and so on. These principles are determined and established. If you want to reach the command of Aql [where only Aql makes decisions], you must first gain knowledge, engage in healthy actions, and achieve justice. Only then will you be able to follow the command of Aql, because one cannot simply follow it arbitrarily. Aql holds a very elevated rank, but its rank has been diminished and degraded [by philosophers and elites]. Yet, it is said: “The spirit, with its unique tenderness, is led by the will of Aql.” Even the spirit—at such a high stage—requires the leadership of Aql.  Hence, we are told that the lines of Aql must be governed by a ruler.
The inhabitants ask: Can you also explain the lines of love and faith?
The Successor answers: We will discuss the rivers of love in Valley Fourteen. For now, let me say this: love is like the explosion of gunpowder—an explosion so powerful that it can bore through the heart of a mountain, creating a tunnel through which we can pass even the toughest obstacles. Love, in its essence, may appear destructive on the surface, but at its core, it enables growth and transcendence. When I say “love,” think of it as universal love—love for all existence, for all creatures, for plants, for even inanimate things. And yes, love for another human being, one’s other half, is included within that broader love.
Now, as for faith: Can you explain the lines or rivers of faith? Faith is like fresh milk—it’s a nourishing drink that quenches thirst, satiates, strengthens, and is easy to digest. Faith is the manifestation of God’s light—the light of the Supreme Power—within a human being. It is reflected in a person’s face, in their heart, in their very being and emotions. So we can say: “Faith is the manifestation of God’s light or the Supreme Power within humans,” illuminating their countenance, their hearts, and their entire existence. Faith also means having conviction—believing in something, trusting in oneself, in humanity, in divine laws, in the order and discipline of the universe, and recognizing that life is precious, believing that one must recognize life’s red lines and to never cross them.
The inhabitants ask: What is the sign of faith? We must note that some things are metaphors, and through these metaphors, we begin to grasp certain concepts. There are experiences for which no words exist at all. For instance, if you want to say, “I love God deeply and long to worship Him,” what words can you use? The highest expression, in my view, would be: “I am in love with God.” Or what word can describe the state of euphoria [in mysticism] a person enters through spiritual journeying? In the mysticism texts, they call it “intoxication.”
This intoxication is not from wine or liquor—it’s the kind where one feels joy and bliss without any drink. As the saying goes: “Drunk without wine, ecstatic without liquor.” That state is called intoxication. When someone reads a profound text and feels uplifted, delighted, we call that text a “wine.” So, the words like “wine, intoxication, the beloved, even the tresses of the beloved” [used in poems of mysticism] are all metaphors.
For example, because hair is black, some have said the tresses symbolize Satan and darkness. Others interpret them differently. The mole, the eyebrow—these, too, are metaphors, symbols pointing to concepts beyond words. In mysticism, there often aren’t exact terms, so they use familiar words from everyday language as metaphors.
But as the poet says:
“I want a pure wine with strength to fell men,
That I may rest a moment from the world’s noise and chaos.”

Sometimes people argue: “Is this wine literal? Is it about real liquor?” They wonder whether it refers to the vineyards of France or to some other intoxicant. No these terms are metaphors symbolizing different states [of joy and happiness].
So there are certain words we use metaphorically, and because of this, some people mistakenly think that “intoxication” means literal wine. But in reality, it refers to something entirely different—these are symbolic expressions.
And as for faith—it’s something that can deeply support and sustain us. In this valley, the question arises: who truly has faith? We don’t even have a proper definition for it. Often, we just say “faith” without examining what it really means. Who is it that has faith? Is it the one standing in the front row of prayer? Or the one who performs their prayers regularly on time? Or the person whose forehead is calloused from endless prostration? What is the sign of faith?
Last time we discussed how greedy individuals often use religion as a tool for deceiving and exploiting others. For example, a shopkeeper might put on his slippers and roll up his sleeves, walk several hundred meters to a public water tap, and deliberately perform ablution [vozoo or wudu] there in front of others before returning to his store—just to create an impression of piety and gain trust. This is someone who has turned prayer, ablution, and religious rituals into instruments of manipulation and fraud. Is that person faithful?
The inhabitants ask: What are the signs of faith?

The Successor answers: A person who truly has faith shows it through a calm demeanor. The face of someone with faith is serene, composed, and peaceful. If a person is constantly frowning, perpetually angry, and always ill-tempered with others, then they lack faith. One of the hallmarks of faith is a bright, relaxed, and kind face—faith brings a person an inner sense of security that allows them to live in peace, harmony, and comfort.
The rivers of faith include faith in oneself, faith in the Supreme Power, faith in nature, in existence, in one’s family, in one’s father, mother, children, one’s beloved, faith in humanity, and faith in helping and supporting fellow human beings in their suffering.
Without faith, it’s as though there’s nothing to keep us grounded on this enormous stone called Earth, which spins endlessly through infinite space without any pillar or rope holding it in place. As the great poet Saadi said:

“The children of Adam are the parts of one body,
Created from the same essence.

If one part is afflicted with pain,

The others cannot remain at peace.”

Faith means believing in God, but even if someone says they don’t believe in God, do they at least have faith in their family? Faith in humanity? Faith in the law? Without faith, how could anyone truly live? It is faith, this inner conviction, that drives people to help and care for others. Without it, it’s as if we have nothing in this world. That’s why in some countries, you hear about people dying alone in their homes, and only after fifteen or forty days—when the stench becomes unbearable—do others realize someone had passed away there.
When a human tooth begins to ache, none of the body’s other parts can remain at ease. In the same way, within human societies, if a large number of people are suffering and in pain, whether we like it or not, it will have a destructive impact on the security of the entire community.
If you live in a society where many are in distress and you don’t offer help or support the suffering ones, they will eventually destroy you. Why does God command us to assist and support our fellow human beings? Why are we told to give zakat [Zakat or زکات  is a mandatory annual charitable payment in Islam] and charity? It’s to balance society. Imagine you have a single piece of bread while twenty people around you are starving to death—do you really think they’ll let you eat it in peace?
You might say, “I’ve got a full plate of chelokebab [an Iranian rice and kebab] with yogurt, bread, and onions,” but if forty hungry people sit nearby, will they calmly watch as you eat? Of course not. They’ll snatch it from your mouth; they’ll tear you apart, leaving not a morsel for you.
When there’s widespread suffering in a society, theft rises, crime rises, murder rises, muggings increase, and all forms of wrongdoing escalate. This is why faith matters—not just faith in God, but also in ourselves, in our families, and in humanity. That’s why zakat was prescribed: to ensure the poor and suffering could rise to a certain level of security and dignity. “One eats in luxury while another eats soil”—this cannot be allowed, [i.e. it cannot be accepted that a person lives in luxury having all things they need, while others are seeking a single piece of bread]. People must at least live at a basic level of stability.
Whether we accept it or not, the pain of others inevitably affects our own lives. Faith in ourselves, our families, and our communities compels us not to remain indifferent to the suffering of others. Faith commands us to care about others because if we remain indifferent, both our lives and our societies will spiral into ruin. Faith urges us to strengthen our bonds—with ourselves, our families, and our fellow humans—so that we can live in security, peace, and harmony.
Call it whatever you like. Some fools in the past used to say, “Be an oppressor and you’ll be safe.” They were among the most ignorant and senseless people to ever exist. “Be an oppressor and you’ll be safe”? Meaning take everything for yourself and help no one so you won’t fall into hardship. But this statement is uttered by the foolish. If you are an oppressor, you won’t be safe; you’ll be wretched, miserable, and ultimately destroyed, though you may not realize it yet because right now you can only see the surface of things, you are unaware of the events behind the scene.
So, it is faith that gives us these security and peace. And after this, we move on to the next foundation. Aql, love, and faith—each of these is critically important.
If we were to discuss each one in depth, it would take hours to fully explore them. But for now, let’s pass through them briefly so we can continue.
One very important point—something rarely discussed before—is the river of Khamr. Please note that these four rivers are symbolic. I drew this metaphor from the holy scriptures, which say four rivers flow in paradise. I took that image as inspiration and applied it here. It’s a deeply meaningful and valuable concept.
Now, let’s turn to the fourth line, the Line of Khamr, which truly represents something of extraordinary worth. I will read about it next:
How can we ever describe the greatness of a human being when we are utterly incapable of grasping their power, flexibility, resilience, intelligence, and intricate calculations? Even the grandest wonders of the universe are like a feather compared to a chain of mountains when placed next to the creation of a human. The most astonishing marvels of the world seem insignificant beside humanity. There is an extraordinary power at work—just look at the mechanisms within us. Take memory, imagination, and countless other faculties in human beings—they form a very astonishing system. Even a single hand is a miracle. The mere act of standing with two hands at your sides, those hands moving, bending at joints, the wrist rotating in diverse ways, the fingers flexing with precision—if you tried to replicate such a mechanism in a machine, you would realize how incredibly difficult and complex it would be. Everything about the human body is profoundly mysterious and astonishing.
In the human body, especially within the central nervous system—comprising the brain, brainstem, and spinal cord—and in the peripheral nervous system, which includes all the dispersed neural networks across the body, which are called the peripheral nervous system. For instance, when your hand hits a hot thing and burns, the peripheral nerves in your hand make a command and you pull your hand back.
In the human body—especially within the central nervous system, which includes the brain, brainstem, and the peripheral nervous system that extends from the brainstem and spinal cord, as well as in other parts of the body—there are springs and streams that produce and supply a variety of delightful wines with diverse flavors and aromas, all of which are utilized throughout the entire body. If these springs and streams function properly, not only will the human body remain healthy and vibrant, but the mind and spirit will also be energized, capable of providing energy to draw the most beautiful and elegant lines of Aql, love, and faith.
Here it is said that these springs flow throughout the body, originating in the brain’s systems and branching out as diverse streams delivering various “wines” to the human being. This is, of course, a metaphor: just as a person drinks wine to feel euphoric or intoxicated, these are the inner [naturally produced] wines that bring about human bliss from within.
Now consider this: if a person, say I, sit here for five minutes, eventually the muscles in my legs begin to feel pressure and pain. Pain is a clinical signal—whenever a part of the body experiences a problem, pain alerts you to it. Yet minute by minute, I adjust my posture. Meanwhile, the body sends special substances to the muscles to reduce the sensation of pain. If pain intensifies in a certain area, the body’s natural painkiller system activates immediately, releasing enkephalins to those regions for relief, easing the discomfort.
These streams [the streams of naturally produced substances] operate like the lifelines of a city with flowing rivers and a complete water distribution system. Imagine how alive and flourishing such a city would be. But if those waters are cut off, it becomes desolate, like Zayandeh-Rood in Isfahan. When the river flows, Isfahan thrives—its people are lively, energetic, and cheerful. But when the river dries up, drought sets in; its people become ill, the city becomes lifeless, the people’s spirits decline, the weather becomes bad, and even passersby sense the gloom, the people feel sad. This is exactly like the streams within us—if they cease to flow, it’s as if the life-force of a city has been severed, turning it into a barren wasteland.
It is said that these inner streams exist to supply the energy the body needs to draw the beautiful lines of Aql, love, and faith—because Aql, love, and faith have no real meaning without this inner Khamr. We have three streams of endorphins, three streams of enkephalins, three streams of dynorphins. For example, there are three types of enkephalins: beta, alpha, and gamma—hence the metaphor of three streams. Then there are the streams of dopamine, serotonin, acetylcholine, opiorphin, adrenaline, and many others.
Consider opiorphin [a naturally occurring pain-relieving peptide], found in our saliva. It is six times stronger than morphine. Without opiorphin, the tongue would quickly tire and ache, gums would hurt while eating, the jaw would throb, and even minor injuries inside the mouth would take far longer to heal. But thanks to these substances, healing happens almost instantly.
Dynorphins and endorphins, for instance, are said to be dozens of times more potent than morphine. As the poet Hafez Shirazi wrote, “The jewel that lies outside the shell of time and space, he sought from those lost upon the shore of the sea.” Within the human body, there is an abundance of such substances—you don’t need to seek them from outside or buy them from a “wine-bearer.” When these inner systems function properly, dynorphins alone are dozens of times stronger than morphine, which is why a person feels energized, joyful, and well.
For instance, dynorphin and endorphin are dozens of times stronger than morphine On the other hand, interestingly if the dopamine streams dry up or diminish, the person develops Parkinson’s disease; if they surge uncontrollably, they can lead to hallucinations or schizophrenia. A drop in serotonin results in depression, while malfunctioning enkephalin streams disrupt the body’s natural pain management, causing even minor issues to result in overwhelming pain. Similarly, if serotonin, acetylcholine, or adrenaline streams cease functioning, the person cannot sleep.
The human body, however, has been designed in such a way that as long as it doesn’t cross certain red lines [anti-values], it can often repair itself while alive. Even if those boundaries [values] are crossed, in many cases, the body still manages to heal in time. For example, a broken hand or leg eventually mends because of this intrinsic capacity.
But when the “Khamr” become dysfunctional, the body’s immune system is immediately affected. This gives rise to a range of physical, emotional, and psychological illnesses. The critical point is this: when the system of “Khamr” is malfunctions, various diseases will appear. Low dopamine leads to Parkinson’s; excess dopamine leads to schizophrenia; and extremely high levels make a person euphoric. Disturbances in these substances bring about multiple illnesses, and through the careless consumption of external substances, we often worsen or invite such illnesses to ourselves. These inner systems even have a profound effect on immunity system.

In truth, a person who possesses healthy Aql, healthy love, and healthy faith creates the conditions of life in such a way that the springs and streams of Khamr within them remain active and vibrant. But someone who lacks healthy Aql, healthy love, and healthy faith—someone whose mind and heart are overwhelmed by negative thoughts rooted in ignorance—inevitably sabotages these springs. This ignorance manifests as despair, hopelessness, superstition, fear, anxiety, and depression. Add to that the use of destructive pills—many of which are taken without a doctor’s prescription, and the damage multiplies. To be fair, some people have no choice; they must take certain medications for life because science has yet to provide an alternative. But for many, it’s not medical necessity. The Khamr system is destroyed alcohol and corrosive thinking style, these lead to the daily destruction of the inner city’s springs or Khamr.
If a person’s thoughts and mindset are healthy and constructive, these streams in their inner city—the body—flow like the rivers through Isfahan or any other city blessed with water. Where rivers flow, there is life, beauty, and prosperity. But when thought becomes polluted, those streams are ruined—just as we’ve done to the waterways in our cities. Consider Tehran: streams once carried clear water down just like a stream coming from the north to Valiasr Street, we have some springs across the city. These springs resemble the natural springs [Khamr] in our body. Today, Tehran springs are clogged with garbage. Old blankets, water heaters, broken furniture—all dumped into the waterways. When it rains, the blocked channels overflow with filthy water, flooding streets with stench and sludge. We’ve turned those life-giving streams into sewers.
The same happens inside us. When despair sets in, when hopelessness, superstition, fear, turmoil, and depression take hold, or when we consume psychiatric pills, drugs, and alcohol, we ruin our inner streams. Our negative thoughts, psychiatric pills, and alcohol ruin these springs in our body. Therefore, those streams that once flowed in our body or “inner paradise” begin to dry up and disappear. Clear water no longer runs. Ask yourself—when was the last time you saw crystal-clear water flowing in Tehran’s street canals?
Interestingly, alcohol, psychiatric pills, and psychoactive substances initially seem to enhance these streams. In the early days, they appear to make the springs gush stronger, giving a person a surge of pleasure and vitality. That first rush feels intoxicatingly good—like the joy of throwing garbage into a river and feeling relieved at having cleared your house. Just like the very beginning days of consuming alcohol and psychiatric pills, the person feels euphoric and energetic, however, this euphoria is deceptive. Over time, the destruction begins. Why? Because these external substances damage the natural channels of the body producing natural [opioid-like] substances.
The greatest irony is that these external substances—whether alcohol, psychiatric pills, or drugs strengthen the body’s systems, and the person is seemingly high and euphoric, however, over time and gradually, they damage the inner body springs and systems. The mechanisms responsible for producing and regulating the inner “wines” or Khamr begin to believe that there’s no need to work anymore since ready-made “wine” is constantly supplied from outside. Little by little, these miraculous inner springs dry up and stop functioning. Eventually, when external substances are no longer consumed, the person will suffer from withdrawal, a cascade of unpleasant reactions, and a host of physical and psychological illnesses—all because the inner streams, once a source of life and vitality, have been destroyed and replaced by external substances whose repair is a very difficult while easy procedure [it is difficult for those who do not know how to repair it and easy for Congress 60 which knows the body mechanisms and easily cure the problem of addiction and other incurable diseases].
It says here: If we introduce narcotic substances—such as psychiatric pills, alcohol, or drugs—into the human body from external sources, the body recognizes that these substances are being supplied from outside and therefore stops producing them on its own.
Imagine a city where, in your home, you draw water from a well using a manual pulley system. It takes effort to pull the water up from the well. But if one day water is suddenly supplied directly to your home, you stop using the well. Then, if that external water supply is cut off, you'll face a problem: the well is clogged, the pulley is broken, and you're no longer able to draw water yourself.

Residents ask: Is it possible for someone's "Aql line" (spring of wisdom) to function properly while their other inner lines are inactive?

They ask: Can someone have a well-functioning Aql or wisdom, but the rest of their lines be dysfunctional? That their Aql works, but their love and faith do not?
The Successor responds: That is not possible—because love, faith, and the "khamr" (the internal, natural, or intoxicating system in the body) are all born of the power of Aql, and Aql itself is also born from them. They are interconnected. Just as love, faith, and khamr give rise to Aql, Aql gives rise to them as well.
It’s like the age-old question of the chicken and the egg—no one can now definitively say which came first, or which one is more important. They are inseparably linked.
Even if there is such a person whose Aql line is working properly but their other lines are snot, we’ve likely confused Aql with calculative thinking. And even if we were to imagine such a person, we’d essentially be dealing with a kind of computerized program—devoid of all senses. In our view, such a being would be one-dimensional—just like a robot, which was explained in the beginning of the session.
Residents continue: What about love? Can someone be in love but lack Aql, faith, or khamr? Can someone be in love but lack reason? Lack belief? Lack that inner naturally produced Khamr?
That too seems impossible—because Aql, faith, and khamr are born of love, and love is born of them. Even if such a person existed, we would have mistaken true love for mere infatuation.
A so-called "lover" who lacks Aql and faith lives entirely in illusion.
How could one maintain love without Aql? Love requires maintenance and preservation. Love comes at a cost. Some people mistakenly believe that love is something cheap or effortless—as if no matter how much harm, pain, or torment you inflict, the other person will continue to love you. That’s not how love works.
Love has a price—you must pay it to truly possess love. It’s not free. Some imagine love to be costless, but it’s not. So when someone claims to be in love but lacks Aql, they’re simply living in a fantasy.
Residents ask again: What about faith? Is it possible to have faith without the others?
That too is impossible—because Aql, love, and khamr are all born of faith, and faith is born of them. Even if such a person existed, we must have confused true faith with blind and rigid dogma.
How can someone claim to have faith, yet lack Aql, love, and inner Khamr?
It simply doesn’t work that way. One cannot truly have faith without Aql. Without Aql, how would a person have come to believe in that particular truth or principle?

Residents:
So, undoubtedly, khamr cannot function effectively without love, Aql, and faith.
Successor:
Yes, you're absolutely right. Regarding khamr, it must be said that it seems as though the Absolute Power—or the system of creation—based on justice, life circumstances, and human nature, or based on one’s good and bad deeds, determines people’s status and through controlling khamr in their body, puts them in particular emotional, psychological, and physical states.
This paragraph is very important, so pay close attention. It says: “Yes, you're right. Regarding khamr, it must be said…” It’s as if the Absolute Power—or the system of creation, based on justice, life circumstances, and human innate Nature, or based on one’s good and bad deeds, determines a person’s state. even if one takes a materialistic view, that’s fine to say so. That’s my assertion. For some individuals, this idea is difficult to accept: that everyone is exactly where they should be, based on justice. And that depends on their nature or Nahad or Fitra—what is this nature?
Innate Nature is that which was determined since the primordial covenant, from the day of Alast (the day God asked, "Am I not your Lord?"), and everything starts from there. Based on that nature—or based on their good and bad deeds—people are placed into specific emotional, psychological, and physical states and it is carried out by controlling their khamr.
So, it is possible for people to be placed in particular conditions based on their nature and by increasing or decreasing their khamr. This adjustment or shaping sometimes even takes place before birth: that is, before any being enters this earthy world—where they are born, which genes are combined, how much khamr is given to them, how much of these rivers I mentioned flow through their body or their existential city, all of these factors are determined based on people’s Innate Nature and their deeds from the day of Alast.
Because the worst kind of torment is when these natural rivers do not function properly in the body. If they don’t, Aql fails to develop, Aql doesn’t function, love doesn’t work, and neither does faith. In short, nothing works; nothing is worth anything. All of them are worthless.
Now, again, this part is extremely important. It says: Yes, you’re right. Regarding khamr, it must be said that it seems the Absolute Power—or God, or the system of creation—based on justice, life circumstances, and human nature, or based on good and bad deeds, regulates khamr and places people in specific emotional, psychological, and physical states.
Good and bad deeds matter—because when someone performs evil or anti-value actions, fear, hopelessness, and anxiety arise and disrupt the inner fountains of Khamr. When someone’s actions are wrong, that wrongness leads to psychological and emotional disturbances, which damage these internal springs.
When the fountains are disrupted, the person experiences a kind of natural withdrawal, (the state of being unsettled or unwell due to a lack of inner khamr). I’ve said many times: in the film The Deer, Behrouz Vossoughi, the Iranian Actor, says, “Everyone goes home at night and says, ‘I’m tired.’ But in reality, they’re all in withdrawal.” But if the body’s biochemical system isn’t functioning properly, a person’s life becomes miserable. They lose patience, they become schizophrenic, they develop bipolar disorder. In fact, all mental disorders arise from the lack or imbalance of these biochemical substances. When the levels fluctuate, these problems occur.
So, what is the role of these biochemical substances? They are extremely important. The more evil actions we commit, the more these internal springs weaken. Conversely, the more good actions we do, the stronger these fountains become.

In other words, engaging in virtuous actions and following the universal wisdom—universal wisdom being nothing outside the moral teachings common to many religions, including ours, such as: don't lie, don't steal, don't take bribes, and so on—this is what constitutes that wisdom. All divine religions recognize and accept these principles.
Put differently, living by these values and aligning oneself with universal wisdom strengthens the human khamr system. When this system is strengthened, it is as if the person is living in paradise. On the contrary, committing anti-value acts weakens or even destroys the khamr system, placing the individual in a state akin to hell.
If the khamr isn’t functioning, the person is already in hell: nothing has any taste. They drink water, and it’s tasteless; they sip tea, and it brings no pleasure. Someone holds their hand, and they feel nothing. Nothing has meaning or value to them. This is because when the internal khamr springs—meaning hormones and neurotransmitters—are disturbed or imbalanced, we witness surprising transformations: the most well-disciplined masculine men begin to display feminine behaviors, while the gentlest of women begin to exhibit aggressive, masculine traits. The most rational and clear-headed individuals may suddenly act like the mentally unstable—and vice versa.
Nowadays, a trend has emerged—one we even see on the radio and television—where same-sex relationships have become so normalized that people are marrying each other, and it has even turned into a fashion. But what is the root of all this? These people have fundamentally damaged khamr systems. Human life today is damaged in different ways; certain technologies have disrupted the internal systems and hormones. These disorders in hormone regulation are behind such developments. Maleness and femaleness have been disrupted.
You may wonder why this is happening—why the distinction between male and female is becoming so blurred. The answer lies in hormonal imbalances. These changes are not natural—they stem from disruptions in the body's hormonal and khamr systems. As a result, men adopt emotional and behavioral traits typically associated with women, and women adopt those of men. It’s a breakdown of their hormonal systems, this is because of an internal malfunction of their khamr system.
Even things like being hot-tempered or cold-natured are determined by the flow and function of these khamr springs. So yes, it’s all under a kind of divine control. And God—well, He certainly has put us through a system which works accurately based on our good and bad deeds. He alone knows what He’s done, but it seems even the smallest missteps we make can lead to the gravest consequences.
A person who commits immoral acts, who lives in contradiction to values, may not even realize what they’ve triggered. They think they’ve gained something. They mistakenly imagine punishment comes from someone confronting them, pointing a finger and saying, “You did wrong, now pay the price”? No. The punishment is automatic. The very act of going against the divine laws brings about anxiety and inner torment.
Someone may hoard vast sums of money, obsessed with gold and dollars, worrying endlessly whether the market will rise or fall. They say, “I’ve got a million dollars,” or “I’ve got coins, will their value go up or down?”—living in a constant state of anxiety. And all that stress ruins the khamr springs.
So what’s the point? What are you going to do with a million dollars, two million, five hundred thousand, or mountains of gold? That’s exactly what causes the destruction of the khamr system—leading to increased anger, fatigue, and emotional breakdown. Day by day, such a person grows more irritable, more worn down, more hollow.
In other words, engaging in virtuous deeds and aligning with universal wisdom strengthens the human khamr system. When your actions are righteous, you experience no anxiety, no excessive worry—you rest your head on the pillow at night and sleep peacefully. And when you sleep peacefully, your khamr remains intact. Otherwise, you're up past midnight, constantly asking yourself: What happened? What should I do? What should I avoid?
As the Qur’an says, إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا “Indeed, man was created greedy and impatient” Surah Al-Ma‘ārij, verse 19 (70:19). How much is enough? Where is the end of human perfectionism?
The point is: when a person lives a life of virtue, their khamr system strengthens. And with a strong khamr system, it’s as though they are living in paradise. But when someone acts against moral values, their khamr system weakens or collapses entirely—placing them in a hellish state.
This is because with hormonal imbalance—when the khamr springs (meaning hormones and neurotransmitters) fluctuate—we observe strange phenomena: the most dignified men begin to display feminine behaviors; the most delicate women adopt aggressive, masculine traits; the most rational individuals behave like maniacs, and vice versa.
From a psychological standpoint, it’s natural that women may possess some masculine traits and men some feminine ones. That’s fine—this exists to a degree [generally]. What we’re talking about, however, are extreme behavioral shifts caused by hormonal changes, not minor traits.
This is where it gets problematic: when two men decide to marry each other, or two women do so. One asks, How is this even possible? It's not a moral issue—it stems from hormonal imbalances and a malfunction in the khamr system. The root cause is damage to those internal springs.
So, one of the aspects of being in “heaven” or “hell” in this life is tied to this very principle: even the smallest good deed or the slightest wrong act has consequences. As the Qur’an says, “Allah is swift in reckoning” (وَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ, Surah Al-Imran (3), verse 199)—extremely precise, extremely fast. Violating any laws results in damage to your system.
Again, we see that hormonal and khamr imbalances cause the most stable, composed men to exhibit feminine behavior; the gentlest women to act with masculine aggression; and the most insightful individuals to behave like maniacs. And the opposite is also true. If a person with mental instability—whose behavior seems completely irrational—has their khamr system restored, they may act with lucidity.
Take, for instance, when someone uses crystal meth, they begin to show very disgraceful behaviors and act irrationally and indecently. Why? Because the crystal meth disrupts the khamr system. It disturbs those internal fountains. That's why we witness bizarre, destructive behaviors.
But the reverse also holds: if those with severe psychological imbalances had their hormonal and khamr systems restored, they could behave just like the most stable and rational individuals.
The same applies to fear and courage. A coward may become brave if their internal chemistry is fixed—and a brave person may become coward if those systems break down. If these internal systems or Khamr, are fixed, then these people act properly. If these systems fluctuate, people’s behaviors will change, the depressed may begin to act cheerful, and the cheerful may fall into depression. These transformations are all driven by changes in the khamr system.

Ultimately, with fluctuations in Khamr, patients with physical or mental illnesses often exhibit behaviors typical of healthy individuals, while healthy people may sometimes show behaviors characteristic of those who are physically or mentally ill. If their khamr system is restored, all spiritual, physical, and psychological illnesses can be healed, and they will become like ordinary people. Conversely, if the khamr system of ordinary people is disrupted, they begin to display the behaviors (symptoms) of the sick.
According to the Hekmat or wisdom of the Absolute Power and our own primordial  deeds—which we have done before this earthy birth—and the primordial covenant of the Alast day we made with God, some individuals are born with genes with particular flaws or deficiencies as related to the springs and streams of the khamr system. These people, throughout their lives, are capable of rebuilding their khamr system, provided they find the right path. Keep in mind: true knowledge is not complicated; everything has a key.
Also, according to divine wisdom, some people may be born with genetic deficiencies or lacks. Yet, if they have patience, they too can restore their system. Let’s explain the rest of the valley, the left three pages, in the next session. Today we realized what is meant by a three-dimensional human being. I hope I have been able to clarify some of these matters for you. We also have to appoint a new secretary for the next session today. 
Thank you for listening to my words.
Translated by Elahe