The earthly trees (gardens in this world) are those good deeds and intentions
sent forth to establish gardens in the Hereafter.^39 The drink is God’s Grace of
Spiritual Communion representing the Wisdom and conscious knowledge of
His Guidance; the Camphor is an extraordinary supra-natural grace-gift that
overcomes worldly passions leading to virtue; and the effort is prayer, study,
and patience ( tasawwuf ). The moral virtues cannot be acquired or perfected
without the latter three major efforts: i.e., Prayer/Study/Patience, or without
God’s Camphor as an active supra-natural force that subdues the worldly
passion with virtuous restraint and appropriate utility.
An example is the reservation of sexual delight for marriage – whether
monogamous or polygamous – depending upon the virtuous man’s virility
and means. Artificial camphor never fully works, which is why men who
affect virtue suddenly run amuck, commit suicide or simply drop dead in
their tracks. The ‘Rest’ (peace) of God is manifest as the call of holiness , and
this is the conscious reserving of one’s self for God’s Cause in the earth. Here
is the stage of maturity where Unity with God is attained in thought, word,
and deed as hadrat Iesa said, ‘I and my Father are one’ – or: “Allah’s hand is
above their hands.” (Q, 48:11) “It was not thou who didst throw, but it was
Allah who threw.” (Q, 8:18)
Virtue, therefore, is the highest elevation of the moral qualities, whereby the
middle path of Taqua’s balance is maintained via direct communion with the
divine Word of Command or Spiritual Law, and not by maintaining a balance
between good and evil as Illuminati and Freemasonic Magi teach. Virtue is
keeping the exact middle path between two falsehoods: i.e., either excess or
niggardliness in all thought word and deed. Do not turn the other cheek to
someone who is about to murder you and your family, or, should you succeed
in subduing him, do not forego justice if it allows him to murder someone
else! Do not give alms to a man of sloth, and do not give so much you
impoverish yourself and tempt the recipient to excess. In other words, be
appropriate in your judgments, according to God’s Law ( adab ) discussed
below) and not some dubious interpretation by Divines who eat jinn-crisps
instead of Truth’s common sense.
39
See: The Philosophy of the Teachings of Islam , by Mirza Ghulam Ahmad, first published in
Lahore, India, 1896.