Anenggih punika pituduh ingkang sanyata,
anggelaraken dunung lan pangkating kawruh kasampurnan, winiwih saking pamejangipun para wicaksana ing Nungsa Jawi, karsa ambuka pitedhah kasajatining kawruh kasampurnan, tutuladhan saking Kitab Tasawuf.

Panggelaring wejangan wau thukul saking kaweningan raosing panggalih, inggih cipta
sasmitaning Pangeran, rinilan ambuka wedha
ing pangandikaning Pangeran dhumateng Nabi Musa, Kalamolah, ingkang suraosipun makaten:

"Ing sabener-benere manungsa iku kanyatahaning Pangeran, lan Pangeran iku mung sawiji."

Pangandikaning Pangeran ingkang makaten wau, inggih punika ingkang kawedharaken dening para gurunadi dhumateng para ingkang sami katarimah puruitanipun.

Dene wonten kawruh wau, lajeng kadhapuk
8 pangkatan, sarta pamejanganipun sarana
kawisikaken ing talingan kiwa.

Mangêrtosipun asung pepenget bilih wedharing kawruh kasampurnan, punika boten kenging
kawêjangaken dhateng sok tiyanga, dene kengingipun kawejangaken namung dhumateng tiyang ingkang sampun pinaringan ilhaming Pangeran, tegesipun tiyang ingkang sampun tinarbuka papadhanging budi pangangen-angenipun (ciptanipun).

Awit saking punika, pramila ingkang sami kasdu maos serat punika sayoginipun sinembuha nunuwun ing Pangeran, murih tinarbuka ciptaning saged anampeni saha angecupi suraosing wejangan punika, awit suraosipun pancen kapara nyata yen saklangkung gawat.

Mila kasêmbadanipun saged angecupi punapa suraosing wejangan punika, inggih muhung
dumunung ing ndalêm raosing cipta kemawon.

Mila inggih boten kenging kangge wiraosan kaliyan tiyang ingkang dereng nunggil raos,
inggih ingkang dereng kepareng angsal
ilhaming Pangeran.

Hewadene sanadyana kangge wiraosing kaliyan tiyang ingkang dereng nunggil raos, wedaling pangandika ugi mawia dudugi lan pramayogi, mangertosipun kedah angen mangsa lan empan papan saha sinamun ing lulungidaning basa.

Menggah wontening wewejangan 8 pangkat wau, kados ing ngandhap punika:

Wewejangan ingkang rumiyin, dipun wastani: pitedahan wahananing Pangeran, sasadan
pangandikanipun Pangeran dhateng Nabi Muhammad s.a.w. Makaten pangandikanipun:

Sajatine ora ana apa-apa, awit duk maksih awang-uwung durung ana sawiji-wiji, kang ana dhihin iku ingsun, ora ana Pangeran anging ingsun sajatine kang urip luwih suci, anartani warna aran lan pakartiningsun (dat, sipat, asma, afngal).

Menggah dunungipun makaten: kang binasakake angandika ora ana Pangeran anging Ingsun.

Sajatine urip kang luwih suci, sajatosipun inggih gesang kita punika rinasuk dening Pangeran kita, mênggahing warna nama lan pakarti kita.

Punika sadaya saking purbawisesaning Pangeran kita, inggih kang sinuksma, tetep tinetepan, inggih kang misesa, inggih kang manuksma, umpami surya lan sunaripun, mabên lan manisipun, sayekti boten saged den pisaha.

Wewejangan ingkang kaping kalih, dipun wastani: Pambuka kahananing Pangeran.

Pamejangipun amarahakên papangkatan adeging gesang kita dumunung ing dalem pitung kahanan, sasadan pangandikanipun Pangeran dhateng Nabi Muhammad s.a.w. Makaten pangandikanipun: Satuhune ingsun Pangeran sajati, lan kawasan anitahaken sawiji-wiji, dadi padha sanalika saka karsa lan pêpêstheningsun, ing kono kanyatahane gumelaring karsa lan pakartiningsun, kang dadi pratandha.

Kang dhihin,
Ingsun gumana ing dalem awang-uwung kang tanpa wiwitan tanpa wekasan, iya iku alam
Ingsun kang maksih piningit.

Kapindho,
Ingsun anganakake cahya  minangka
panuksmaningsun dumunung ana ing alam
pasenedaningsun.

Kaping telu,
Ingsun anganakake wawayangan minangka panuksma lan dadi rahsaningsun, dumunung
ana ing alam pambabaraning wiji.

Kaping pat,
Ingsun anganakake suksma minangka dadi pratandha kauripaningsun, dumunung ana ing alaming getih.

Kaping lima,
Ingsun anganakake angen-angen kang uga dadi warnaningsun, ana ing dalêm alam kang lagi kena kaumpamaake bae.

Kaping enem,
Ingsun anganakake budi, kang minangka
kanyatahan pencaring angen-angen kang
dumunung ana ing dalem alaming badan alus.

Kaping pitu,
Ingsun anggelar warana kang minangka
kakandhangan sakabehing paserenaningsun. Kasebut nem prakara ing dhuwur mau tumitah ana ing donya iya iku sajatining manungsa.

Yes, you may trust these premonitions, which describe the essence and extent of knowledge of the prefection of spiritual enlightenment, and this enlightenment eminates from the wise ones of the Isle of Java. It is their desire to reveal the truth of enlightenment as set forth by the Sufistic books.

The revelation of these teachings come from a quite and peaceful mind as you become one with God. Divined through the teachings of the Prophet Moses, God says to his people:

"In truth, mankind is the reality of the Lord, and the Lord is one with mankind."

The word of the Lord is the essence of the message imparted by spiritual teachers to
their followers.

These teachings are then divided into 8 levels. The message of each is whispered into the left ears of the faithful.

This practice is observed as a reminder that the teachings of spiritual knowledge should not be revealed carelessly. They should be heard only by those who are open and have been blessed with enlightenment from God.

For this reason, those who are interested
in learning about these teachings should pray
to God for an open mind so that they may go
beyond the texts into an understanding of
their deeper meaning. To do otherwise can be
truly dangerous.

In order to achieve the complete understanding of these teachings, one must surrender oneself completely to one's own consciousnes.

It is not permissible to discuss these teachings with those who have not had a revelation of spiritual unity and received divine inspiration.

If it is necessary to share these teachings with those who are not yet prepared, then one must exercise great cautions and wisdom by choosing the proper place and time and by  carefully explaining the deep symbolism and parables.

As for the eight levels of these teachings, they are as follows:

The first lesson is called:
The knowledge of the the Lord.
One must learn that this great knowledge is
delivered through the teachings of the Prophet Muhammad:

"Peace be unto him, In truth nothing existed in the universe, except God. There is no other God. And God exists in utter holiness and perfection throughout all realms of essence, attributes, names, and works."

The importance of what we have just revealed
can be understood by the Lord's words
"There is no Lord but I."

Life is indeed holy and in truth, our lives are completely imbued with the presence of the Lord in all matter, names, and deeds.

In reality, all life originates from the creation at the hand of God. These creations are
inextricably connected in a continuous cycle.
For instance, the sun is inseparable from the sunshine, and honey cannot be parted from its sweetness.

The second lesson is a preface which speaks
of the existence of God.

It describes our life is divided into seven levels. The Lord told the Prophet Muhammad, "Peace be unto him."He said, "I am the very God, and at My command I have created everything, and it all came into being at once as I ordained and decreed. This creation unfolded at My command and it is a sign."

First,
I was isolated in the heavens,
in My untouchable world, without beginning
or ending.

Second,
I created light as a spiritual means so that
I could manifest Myself and to leave
My untouchable realm.

Third,
I created shadows as a means of manifesting Myself in the hidden places of the universe so that I could be present in the genosis of all things.

Fourth,
I gave a living soul to the blood that causes through the world as a sign that I am alive in all things.

Fifth,
I created thoughts as a vehicle for Myself so that I may live in the realm of imagination.

Sixth,
I created the capacity of the mind to discern right from wrong. The mind is the seat of the soul and separate from My presence in the physical body.

Seventh,
I unfolded a screen as a home within which I could rest. All of the six lessons I have stated above were created as a true reflection of the nature of humanity.