ADAM and HUMAN
ADAM and HUMAN. The Life (body) that loses its Spirit becomes a phantom — do not shout! It hides its face with jinn — never summon the dead! If it were to reveal its monstrous face even for a moment, Know that those who call Spirits would lose both mind and Life!
APOCALYPSE BOOK
ADAM and HUMAN
The Prophet’s final word was: “O exalted companion!”
You too, call such a companion — and cross this path!
For the Life (body) that emerges pure, the Spirit is its companion!
It is the only cure that guards it from becoming a phantom.
The body’s essence is earth! The Life (body) is smokeless fire!
If the Spirit gives no company, the Life (body) burns in that flame!
“The fuel of Hell is human and stone!” — Why so?
Because a Spiritless Life (body) becomes a quarry of stone!
In Jerusalem there was a place where refuse burned: “Cahinum!”
Say to your Spirit: “Come! Or my end becomes mere waste!”
The body decays on earth! The Life (body) gives life on the Moon!
The form called “human devil” melts away as fire!
The Spirit sparks a new Life (body) in place of the torn one!
Through this vehicle it longs to descend again to Earth!
If the Life (body) has listened even a little to conscience,
The Spirit tears away and takes its share from it!
That tearing away is called the second death!
Long and arduous — the Life (body) dies piece by piece!
The Life (body) that loses its Spirit becomes a phantom — do not shout!
It hides its face with jinn — never summon the dead!
If it were to reveal its monstrous face even for a moment,
Know that those who call Spirits would lose both mind and Life!
It has no awareness, no memory, no knowledge!
It steals these when it binds with a medium!
As it burns, it shifts from form to form!
Like a vampire it feeds on fresh flowing blood!
Its aim is to cause accidents and provoke wars!
Thus lies the root of sacrificial customs among religions!
Lord says: “Neither Life nor blood of sacrifice reaches Me!”
“Remember Me within your Spirit with heart and soul!”
Your “animal Life (body)” — the beast called sacrifice!
But one who reaches Lord finds the flowing Spirit as Life’s companion!
When a human is put to sleep by hypnosis in a séance,
The protective circle of the Spirit dissolves at that moment!
The phantom enters the spine and seizes the brain!
And medicine says: “Madman! Schizophrenic! Or psychopath!”
Drug, shock, or prayer gives no profit at all!
Only when a Saint descends the Spirit does it depart!
The raving mad is not human — it is a phantom’s intrusion!
The physical body is four types of jinn — and the Life (body) is Iblis, know this!
Lives (bodies) give impulses — that is instinct!
To the fire-spitting Life (body) the Spirit says: “This is a trial — stop!”
Jinn within us are officers of execution!
They make us pay for our crimes — listening to the ifrit!
Ifrits of fire, air, water, and earth command:
“Make every Life (body) repay its former life!”
The jinn outside are workers of nature!
They manufacture all things — religions say: “On the right path!”
An air-jinn stones houses with “ectoplasm”!
Only when it burns does saltpeter drive it away!
If the Life (body) fully obeys conscience,
It is spared from “dying again and again in Hell!”
It enters the Spirit and lives paradise!
There every desire blossoms into life!
Seeing its former life it says: “Everything was just!”
It never blames Lord — it understands destiny!
After “two thousand years” it descends into a worthy body!
The Spirit says: “This time, try to die before dying!”
For “three days” the heart stops — cleansed of the four elements!
When revived, the Life (body) is swaddled by the Spirit!
When death comes, within the Spirit it sees all its lives!
With the consciousness of “we,” it casts away the feeling of “I”!
It descends again to Earth and borrows a pure body!
In that form it remains as “mercy to the worlds”!
Human means one who forms intimacy — one who harmonizes!
It laughs with the Spirit and weeps with the Life (body)!
Human is Life (body)! Adam is SPIRIT! See how they interlace!
Body is corpse to Life (body); Life (body) is corpse to Spirit — never forget!
Master M.H. Ulug Kizilkecili
Türkiye/İzmir - April 21, 1997
IMPORTANT NOTE :The original text is poetic, and the author cannot be held responsible for any errors in the English translation! To read the original Turkish text, click HERE! The following section is not the author's work, and the author cannot be held responsible for any errors made!
Expanded Academic Footnotes (English)
Triadic anthropology (body–soul–spirit / nafs–rūḥ): The poem’s layered human constitution aligns with long-running comparative debates on “body/soul/spirit” models in religious anthropology and psychology, including Islamic frameworks where rūḥ and nafs are analytically distinguished in spiritual-ethical discourse.
Mystical “death before death”: The poem’s “die before dying” theme maps closely to Sufi ethical-ascetic language around voluntary ego-death (fanāʾ / “mawt-i irādī”), widely documented in modern scholarship on Sufism.
“Mutū qabla an tamūtū” as a received maxim: While often circulated as a Prophetic ḥadīth in popular contexts, in academic treatments it functions as a normative Sufi watchword framing self-renunciation; see scholarly discussions that treat it explicitly as a “Prophetic Tradition” in Sufi conceptual history.
Sacrifice critique (intent over substance): The poem’s line that neither flesh nor blood reaches Allah closely echoes Qur’ān 22:37’s doctrinal emphasis on piety/taqwā over material offering.
Parallel prophetic critiques in the Hebrew Bible: Analogous polemics against empty ritual appear in Jewish scripture, emphasizing mercy/inner contrition as superior to sacrifice—an important cross-tradition convergence with the poem’s moral logic (ritual ≠ spiritual transformation).
Gehenna / Ge-Hinnom historical layer: The poem’s “Cahinum” evokes the valley tradition behind Gehenna, whose imagery (child sacrifice associations; later punitive/purgative imagination) is treated in reference scholarship on Jewish–Christian eschatology.
Gehenna as purgative/punitive in Jewish tradition: Reference treatments note both punitive and purifying conceptions; this matters because the poem alternates between “burning waste” imagery and moral purification logic (conscience → spared repeated death).
Possession discourse across cultures (anthropological baseline): The poem’s “intrusion/attachment” model (a being “enters,” “seizes,” “feeds”) matches cross-cultural ethnographic patterns where spirit-possession is a stable interpretive frame for distress/altered states. Standard syntheses in anthropology treat possession as widespread, socially patterned experience.
Possession as social language (Zār studies): The poem’s moral warnings (risk, vulnerability, protective “circle”) resemble how possession idioms function as a moral and social semiotics in many societies; classic Zār ethnography shows possession as meaningful discourse, not mere “superstition.”
Clinical caution inside religious exorcism frameworks: The poem contrasts medical labels (e.g., schizophrenia) with spirit-intrusion claims. Notably, even institutional Christian doctrine explicitly warns not to confuse demonic presence with illness—showing an internal “discernment” ethic parallel to modern clinical caution.
Dybbuk as “attachment” model: The poem’s “clinging/intruding entity” parallels Jewish dybbuk lore where a malevolent spirit “clings” to a living host—useful for comparative mapping of “attachment possession” types.
Zoroastrian dualist demonology (Ahriman / Angra Mainyu): The poem’s “Iblis-like” adversarial Life (body) impulse and punitive agents can be compared to Zoroastrian cosmology of a destructive principle opposed to divine order; Encyclopaedia Iranica provides an authoritative overview of Ahriman/Angra Mainyu.
Fire imagery as moral cosmology: The poem’s “smokeless fire” metaphysics and “hellfire” moralization parallels broader West Asian symbolic economies where fire marks purification, punishment, and ontological intensity; the Gehenna tradition is a major conduit into Jewish–Christian “hellfire” imaginaries.
Hungry ghosts / preta (desire as suffering): The poem’s vampiric “feeding” and insatiability resonates strongly with the Buddhist/Hindu “preta” (hungry ghost) class: beings defined by craving and deprivation, frequently read as ethical-psychological allegory for addiction/greed.
“Spiritually dead” as moral condition (Christian parallel): The poem’s “spiritless Life (body) = ruin” can be compared (carefully, without collapsing categories) to Pauline imagery of being “dead in trespasses and sins,” where “death” is moral-spiritual separation rather than biological cessation.
Gehenna’s Jewish origins in the Gospels (historical development): For academically careful readers, modern scholarship traces how Gehenna language is inherited, adapted, and redeployed in early Christianity, with Jewish canonical/extracanonical roots foregrounded.
Cross-Religious Parallels (Comparative Similarities Map)
A) Inner transformation > ritual substance (sacrifice critique)
Islam: Qur’ān 22:37 (piety reaches Allah, not blood).
Judaism/Christianity: Prophetic critiques (mercy/contrition > offerings) and later moral readings of sacrifice.
Poem-parallel: “blood doesn’t reach” + “remember within your Spirit.”
B) “Voluntary death” / ego-stripping as spiritual method
Sufism: “die before you die” as ascetic-mystical program; scholarly treatments in Schimmel and Sufi historiography.
Christian mysticism: “purgation/stripping” language appears in classic mystical theology (e.g., “purgation of the soul” traditions).
Poem-parallel: “second death,” “piece by piece,” “die before dying.”
C) Hellfire / burning-place imagery as moral pedagogy
Jewish–Christian: Gehenna’s evolution into “hellfire” imagery; sometimes purgative, sometimes punitive.
Islam: Qur’ānic “fuel” imagery resonates with the poem’s “human and stone.” (The poem poetically glosses this moral logic rather than quoting a verse.)
Poem-parallel: “Cahinum,” “fuel,” “burning refuse,” “repeated dying.”
D) Possession / intrusion idioms and the illness boundary
Anthropology (cross-cultural): Possession as widespread, socially meaningful pattern of experience.
Catholic Christianity: institutional insistence on distinguishing illness from “evil one” presence.
Jewish folklore: dybbuk as “attachment/clinging spirit.”
Poem-parallel: “phantom enters,” “seizes,” “discernment,” “don’t summon.”
E) Desire-as-torment entities (vampiric hunger / hungry ghosts)
Buddhism/Hinduism: preta (hungry ghost) as craving embodied; ethics-through-cosmology.
Poem-parallel: “feeds on blood,” “shifts forms,” “insatiable harm.”
F) Adversarial spirit-cosmologies
Zoroastrianism: Ahriman/Angra Mainyu as adversarial principle; demonological moral universe.
Poem-parallel: “Iblis-like” Life (body) impulses; punitive agents; moral causality.