other · religious

Al-Ghazali — The Alchemy of Happiness

c. 1105–1111 CE · Medieval Islamic World (early 12th century CE) · Tus, Khorasan (present-day Iran)

The Knowledge of Self

1Knowledge of self is the key to the knowledge of God, according to the saying:
2"He who knows himself knows God."
3Man is not created in jest or at random, but marvellously made
4and for some great end.
5Although he is not from everlasting, yet he lives forever.
6Though his body is mean and earthly, yet his spirit is lofty and divine.
7When in the crucible of abstinence he is purged from carnal passions,
8he attains to the highest, and in place of being a slave to lust and anger,
9becomes endued with angelic qualities.

The Body a Kingdom

10The soul of man may be compared to a king,
11and the body to his kingdom.
12The hand, the foot, the mouth, and other members are the subjects,
13and the powers within — reason, imagination, memory —
14are the ministers.
15The soul rules them all, and is responsible for their acts.
16If it rules them justly and orders them well, and prefers reason above passion,
17the kingdom prospers.
18But if it makes its will subject to lust, and lets desire rule the throne,
19the kingdom falls into ruin.

Attributes of the Soul

20There are four qualities in the soul: the beastly, the devilish, the wolfish, and the angelic.
21The beastly qualities are lust and gluttony.
22The wolfish are anger and ferocity.
23The devilish is cunning.
24The angelic is the love of the divine, and the seeking after knowledge of God.
25In every one of us there are these four.
26The perfect man is he who has made the angelic dominant over the others.

The Knowledge of God

27The knowledge of God does not merely mean the theoretical knowledge that God exists.
28It means an experiential knowledge, the ecstasy that comes when the soul
29is stripped of veils and beholds Him face to face —
30not with the eye of the body, but with the eye of the heart.
31For this knowledge, one must first know oneself.
32To know oneself is to know that one is not the body, but the soul that dwells in it;
33not the hand, but the hand's user; not the eye, but its beholder.

The Purification of the Heart

34The heart is like a mirror.
35When the mirror is polished, the divine forms may be reflected in it.
36When it is corroded with rust, no image may be seen there.
37The rust of the heart is the world and its love.
38Every worldly thought that is entertained by the heart adds another film to its surface.
39The polish of the heart is the remembrance of God (dhikr),
40and the effort of meditation upon Him.
41By constant effort, the film may be worn away,
42and the heart may at last shine forth in perfect purity,
43reflecting the divine light without distortion.

Music and the Ecstasy of the Sufi

44The Sufi listens to music not for the pleasure of the ear,
45but for the ecstasy of the soul.
46Music is a spark from the Divine Beauty which, entering the heart,
47rouses it to remembrance of that Beauty from which it comes.
48But this is only for those whose hearts have already been prepared.
49To the beast the piping of a shepherd sounds only like noise;
50to the perfect Sufi, even the singing of a bird recalls the celestial harmonies.

The Knowledge of This World

51The world is a bridge that thou must pass over — build not thy house upon it.
52All the affairs of this world are like a caravan that stops at an inn.
53The traveller rests for the night, and in the morning departs.
54Do not fix thy heart on the inn.
55Take from it only what is needed for the journey.

The Knowledge of the Next World

56Every soul at death will find itself in the state in which it lived.
57Just as one who eats spoiled food finds himself sickened when the food is digested,
58so the soul who lives by evil finds itself in torment when the veil of the body is drawn away.
59And just as the pure man in life takes delight in prayer and remembrance of God,
60so at death he passes into that delight without limit.
61The reward of the righteous is the vision of God's face —
62which is a joy so far surpassing the joys of Paradise, that even Paradise seems as nothing beside it.

Love and the Return

63Love is the most sacred of all the passions of the soul.
64When it is fixed upon a mortal thing — even upon a mortal saint — it is limited.
65But when it turns toward its true object, the eternal Beauty,
66it becomes boundless.
67For all the beauty seen in the created world is only the reflection
68of a single ray of the beauty of the Divine.
69To love the reflection is well.
70To love the source of the reflection is better.
71And the perfect man loves nothing but for God's sake,
72and sees in every beloved thing only a sign of the Beloved of beloveds.

The End of the Way

73All existence flows from God, and returns to Him.
74The Prophet said: "There is no god but God, and Muhammad is His messenger."
75The first half of this creed is the doctrine of divine unity;
76the second is the sending down of guidance by the mercy of God.
77Thou art from Him. Thou art in Him. Thou returnest to Him.
78Blessed is he who knows this in his life, and does not wait until death
79to be forced to acknowledge it.

notes

Abu Hamid Muhammad al-Ghazali (c. 1058–1111 CE) — known in the medieval Latin West as Algazel — was a Persian theologian, philosopher, jurist, and mystic, and the single most influential religious thinker of medieval Islam. He held the chair of Islamic law at the great Nizamiyya of Baghdad, then in 1095, in a spiritual crisis, abandoned his position and undertook eleven years of Sufi ascetic wandering. When he returned to teaching, his experience of the mystical life had been integrated into a comprehensive theological synthesis that permanently reshaped Sunni Islam. His masterwork, the Ihya' 'Ulum al-Din ("The Revival of the Religious Sciences"), runs to 40 books and is one of the longest works of religious philosophy in any language. Toward the end of his life he composed a shorter Persian condensation for a wider audience, the Kimiya-yi Sa'adat ("The Alchemy of Happiness"), from which this text is taken. Al-Ghazali's central project was to demonstrate that the outward practices of Islamic religion (prayer, fasting, almsgiving, pilgrimage) must be accompanied by the inward discipline of the heart — that the letter without the spirit is dead. His analysis of the four principles of the soul (beastly, wolfish, devilish, angelic), his teaching on the heart as a mirror that must be polished by remembrance of God (dhikr), and his defence of music (sama') as a legitimate spiritual practice for those prepared for it, all remain foundational for Sufi thought. Translation: Claud Field, "The Alchemy of Happiness by Al Ghazzali," London: John Murray, 1910. Public domain. Presented here as selected passages.

EthicsMeditationPhilosophyMysticalIslamicSufi

related texts

Divan of Hafiz — Selected Ghazalsother · c. 1315–1390 CE

## Ghazal I — Wine and the Beloved [1] Ho! O Saki, pass around and offer the bowl: [2] For love appeared easy at first, but difficulties arose. [3] By reason of the perfume that at last the breeze may shed from that fore-lock, [4] What blood has fallen in hearts, by reason of that musky curl! [5…

The Quran — Selected Surahsarabic · c. 610–632 CE (revelation); compiled c. 650 CE

## Surah 1 — Al-Fatiha (The Opening) [1] In the name of the most merciful God. [2] Praise be to God, the Lord of all creatures; [3] the most merciful, the King of the day of judgment. [4] Thee do we worship, and of thee do we beg assistance. [5] Direct us in the right way, [6] in the way of tho…

## The Assembly of the Birds [1] Once on a time from all the Circles seven, [2] Between the throne of Allah and the highest heaven, [3] The Birds, of all Wings, from land and sea, [4] Assembled were in convocation vast. [5] The Hoopoe with his crown was speaker there: [6] "O ye Birds, know ye tha…

Confessions of Augustinelatin · c. 397–400 CE

## Book I — Prayer of Beginning [1] Great art thou, O Lord, and greatly to be praised; [2] great is thy power, and thy wisdom is infinite. [3] And thee would man praise; man, but a particle of thy creation; [4] man, that bears about him his mortality, the witness of his sin; [5] the witness that…

## Book I — The Song of the Reed [1] Hearken to this Reed forlorn, [2] Breathing, ever since it was torn [3] From its rushy bed, a strain [4] Of impassioned love and pain. [5] "The secret of my song, though near, [6] None can see and none can hear. [7] Oh, for a friend to know the sign [8] And mi…