Mysticism : A Truth , A Reality, a path

Dear Usman

Unfortunately you are just pasting large chunks of a tome & I really wanted to know what " you " thought & your own style of writing, so excuse my manners in drawing you out in this fashion.

I am gratified that your interests have been stimulated by an alternate viewpoint. They are in fact not mine, but originate from Edward Gibbon, the 18th Century writer, historian and a purported atheist. In his criticising of the institutions of early Christianity, I find his major work honest, in that it expresses, along with all the prejudices of that age, an objective endeavour to question established thinking by examining primary sources. The Decline & Fall of the Roman Empire, to which I refer was also known for the quality and irony of it's prose. This being a literature forum I thought it somewhat pertinent to address the balance, through
extracts from this work which comprise six volumes. I will of course limit myself only to the religious aspects.

Regards
M.

i really appreciate that..

The Origin of Intelligence 3/3

What did God want in return for bestowing the intellect on Man? One this is certain: He did not want the wealth and pleasures which Man amasses for himself through the use of this gift. Of course it would have been fair to levy some form of taxi on these things. But the bounty of God has no limits. The value of the intellect cannot be measured in currencies of gold and silver. Was the price of this blessing that Man exile himself from his home, family and friends, devoting himself exclusively to God? What God wants in return for the intellect is simple. He wants to test Man to see how well he utilizes the intellect in his capacity as steward of God on Earth. This cannot be done without first recognizing God. In short, God wants Man to sit an examination in the school of life. The following verse alludes to this:
‘He who created death and life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving. (67:2)’

Unlike most examinations, the question paper of this exam is slim and the answers required are straightforward. What is more, both the questions and the answers have been given to students. Their task is to confirm and corroborate the answer by finding supporting evidence and proofs. These may be from the universe around them or from within themselves, and this is where the intellect comes in. As if giving the right answer was not enough, God has also shown us what the wrong response looks like. There is really no reason why anyone should fail this test! The onus is on us to make the right choice. This element of choice is alluded to in the following verse:
“We showed Him the way: whether He be grateful or ungrateful (76:3)”

In comparison to other students, the learners in the ‘Earth school’ have unparalleled advantages designed to ensure their success. The conditions of the examination hall are extremely favorable to them as there is no invigilator, every inch and corner of the hall is covered with signs and reminders; not to mention that at every step of the way they have been supported by tutors who have pointed them in the right direction; and there is also the constant and regular revision of the course books. Indeed, to overcome the problems of forgetfulness and lack of understanding, they have been provided with intellectual tools and learning support of every kind to ensure that they thoroughly understand the message. In all fairness, everything possible has been done and no effort spared in removing all conceivable barriers which could prevent humankind from fulfilling the purpose of their intellect, namely, the recognition and realization of God. From a human perspective, the acceptance of a supra-human reality and intelligence (God) is a concept which is easy to both comprehend and accept. In fact the desire for meaning and understanding of reality is woven into the psyche of Man.

Is it not a catastrophe that despite being blessed with the intellect and possessing knowledge; and despite the guidance of a teacher and the presence of clear signs and landmarks, Man is still characterized by ignorance of God and injustice towards himself and others? Why is it that in the struggle between the intellect and the reptilian Self represented by ignorance, the latter should be victorious? The outcome of this battle was nothing but loss and destruction. As a consequence, with the exception of a limited number of individuals, the majority of intellectuals and thinkers manipulated the meaning of the word ‘progress’ and confined it to the physical and material aspects of life. The intellect became a tool of corruption and discord: it ensured that deception and deceit, injustice and oppression, tyranny and dictatorship became the hallmark of humankind.

Mankind was in breach of trust: they had failed to fulfill the obligation of worship and reverence, a condition of possessing the faculty of reason. The human species has degraded itself to an unprecedented level. We have turned out to be no better that Shaytaan(Devil) who claimed on the basis of physical appearance and ‘racial’ difference, that ‘Adam’ was inferior. The prejudice, hatred and racism prevalent amongst the various groups and nations of mankind are reminiscent of the stance and outlook of Shaytaan.
The deceit and treachery of the human ego re-created on Earth the same levels of arrogance and defiance which were witnessed when Shaytaan rebelled against God concerning the creation of Adam. In fact the situation of the human is worse, since Shaytaan had never denied his servitude and the Majesty of God. Whereas Man prostrated himself at the ‘Temple of Ego’ and throughout the ages was not only persistent in his denial of God but insisted on proclaiming his own ‘Godhood’. One can only feel pity and sympathy for the human being, for he is plagued with this inflated view of himself. What hope of compassion is there for such a self centered egomaniac, other than the phrase ‘God is the ‘Rabb’ (Originator, Sustainer and Supporter) of the cosmos, the All-C0mpassionate, the All-Merciful?’


To be continued with the new chapter “ The Destructive Self”

He?

Where did gender come from eh?

Why not She?

It is not surprising that men pondered on things philosophical while women did the carrying, cooking, suffering and the bearing.

It is thinking beings who create creators. Otherwise thoughts are unbearable.

hello mike.. i tried to answer ur questions in my other thread, link given below, with a little chit chat with u i think u dont mind :)
you or anyone can comment/question there as well to save the continuity..

http://www.online-literature.com/for...t=63002&page=4

Thanks..
Hi everyone the next mind blowing chapter "The destructive Self" i have already shared with u . but only for the sake of continuity i m copy pasting it here as it is. as it is already done so here it is all of it at a time for you. Saved typing time :)

“The Destructive Self
Deliberation and reflection on the Human Self has continued unabated over the centuries. From the time that self-realization was linked to the recognition of God, the wayfarers in the procession of (divine) passion began to search for salvation in the enchanting and tempting vastness of the Human Self. This enigma has continued to engage mankind under the guise of various names, such as, self consciousness, deep understanding and self-realization. Few, however, have succeeded in attaining to the depth of its meanings: whilst those who were afraid of it, grew more in terror as their understanding of it grew.

Those that did gain some knowledge of it, found the Nafs to be the arch enemy of Man, dominating every aspect of his life: the lawful and unlawful, good and evil, chaos and order, poverty and opulence, war and peace, the positive and the negative. Further, they witnessed it in the pomp and glory of the victorious and in the wretchedness of the vanquished; in the sublime of knowledge and wisdom and in the prejudices of the populace; in the dignity and awe of kings, and in the petitions of the penniless; in the refined style of wordsmiths and in the vulgar tongues of the rabble; in the romance of love and beauty and in the backdrop of libidinal desires. In short the influence of this corrupting Self was felt everywhere.

The question arises: What was its origin? And what is its true nature?

The issue was not always that complicated. Over aeons of time animal characteristics firmly lodged themselves in the inner (consciousness) of man. To such an extent that human life, which began on the basis of survival and self-defense, was unable to shed these characteristics even in the midst of the most advanced social and economic structures. All human systems, no matter how supportive they appear, have in some fundamental way aided and supported some aspect of the Nafs.

Despite the change of battlefield and type of contest, the conclusion of the struggle between man and beast was replaced by the struggle of mutual rivalry between Homo Sapiens. Before this time man, on a collective level, was as one single body fiercely upholding his individuality in the face of opposition from other forms of life. Emotions of generosity and kindness grew in strength alongside the spirit of rebellion and arrogance: survival is avarice for life. Further, the sense of survival that the Prophet Suleyman (a.s) witnessed in the procession of ants surged like a herd of wild elephants in its diverse and varicolored forms in the character traits of man.

Knowledge and wisdom failed to release the Human Self, which had its origins in the struggle for survival, from the mindset of survival. Instead, it altered the means of achieving the same goal. For instance the entire fields of Arts and Sciences, which attained mastery in the understanding of (physical) reality, and all the methods adopted to civilize man all had their centre and focal point in the promotion of ease, comfort and the strengthening of the Self. The Self constructed channels which would promote sympathy and affection within man in its favor, and would be regarded as the (ultimate) standards of humanity.

How could man possibly regard as an enemy that which had seeped into his consciousness becoming a fundamental part of his life and was now flowing within his blood and veins? Despite the exhortations to adopt the path of guidance, it was an extremely difficult challenge for man to see himself as his own enemy. Indeed, for whom should he wage this war on himself and for what reward: ‘friendship’ of God and an unseen paradise! Moreover, the Human Self depends for its support on outward causes. It convinces and influences man through the agency of the five senses. As a result (Paradise) was seen as a mirage and an (empty) promise, impossible to test before ones death, not to mention God and the Intellect, that were far removed from the (ambit of the) five senses and the boundaries of the heart and vision.

The Nafs is another name for the nerve centre of man: it is his childhood, his youth and his old age. Indeed, the Human Self is a ‘packet’ of needs and wants. It is a defense system, resting on the basic instincts of man, which has since prehistoric times become so powerful that the entire body of science and knowledge cannot withstand its defense weaponry. Lurking in the ‘trench’ of survival this warrior is familiar with the strategies needed to ward off all the assaults of knowledge and reason. However, its greatest weapon is to show sympathy and affection to its ‘victim’. This, then, is a war that man has no desire to win. There is no compensation or blood money forthcoming for the one that is slain. In the words of the Generous Lord: I (God) created my biggest enemy in the form of Man(man’s self). Indeed, the inner (consciousness) of man is ruled by this Dajjal and his acts of construction are in truth acts of destruction. This anti-Christ dwells in both you and me. The statement ‘I am’ is an expression of its individuality, for it divides (both people and the person) and is the personality of every individual. It can be glimpsed in the scholar’s boastings of his knowledge, in the depraved behavior of the ignorant, in the ascetics’ display of piety, in the man of letters’ desire for fame, and in the Princes desire for power and glory.

Psychologists attempted to understand the workings of this bundle of instincts; they searched for the underlying principles of man’s reactions and behavior; they subjected his feelings to the theories of ‘inferiority’ and ‘superiority’. Discovering in the process a whole host of complexes, phobias, neuroses, psychoses, fantasies and evil whisperings, insanity and madness, lurking in the mind of man. Further, they searched for the fundamental causes of fear and depression.

But why?

Their goal was neither to find God nor to explore the Self in order to find God. It was merely to activate, to reinvigorate, and to strengthen the Self which had become passive, downtrodden, defeatist and inactive. This was simply so that it could once more resume the struggle for survival. However, the main distinguishing factor between psychologists and sufis is that the former seek to understand the Self for the sake of the Self, whereas, the latter seek to understand it so that they can place it in the service of God. Moreover, Nafs and Desire are two inseparable companions and together they carve out the priorities and preferences of the Nafs. To the extent that Desires, bosom companions of Satan (Literally who sit in his company and ride together), can affect and alter the ‘seasons’ of the Nafs. The nature of the Nafs is that it craves to dominate others, and jealously guards its own possessions. Yet it seeks to plunder the property of others. Set aside clemency and forbearance, all the civilized behavior of the Nafs is nothing but ‘camouflage’ and defensive ploys. It is the Governor of the Province of ‘No Mercy’ and ‘No Remorse’; appeals for clemency only add fuel to its tyranny. Further, in defeat it turns dangerous and seeks to inflict injury on others. The full brunt of its enmity is directed towards the ‘alien’ soul that originates from an alien place and dwells within its territory. It exerts its entire efforts to prevent the Soul from returning (to its source of origin).

In contrast, the choice and priorities of the soul are clear and eminently superior. It possesses the consciousness of the One God, and despite being imprisoned in a physical body its yearning for the Divine Presence never ceases. The Nafs seeks to wipe out this memory and longing and, like the angels imprisoned in the chasm of Babel, the subjugation of the Spirit to the body and mind is its fundamental goal. In this struggle for mans’ humanity, the Nafs seeks assistance from Satan by occupying the pathways leading to the Sublime Assembly (mala ‘alaa). Moreover, benefiting from centuries of experience in this struggle, the Nafs becomes a terrifying social force whom none has the power to subjugate save God. As the Prophet Yusuf (a.s) said:” None is spared from (the attacks of) the Nafs: for the Nafs always commands evil, only those whom God has mercy (are saved from it)”. Thus, only divine intervention can protect the soul from the domination of the acquisitive and merciless Nafs.

God has declared war on this enemy and has made it known that one who yearns for His love and intimacy must oppose the Nafs no matter what form its takes or what strategy it employs. Since, in every age, the Nafs drapes the ‘corpses’ of its devotees (dead) in the latest style of shrouds. If not as Olympus, Brahman, Shiva and Vishnu, Ashtar and Isis; then as the models of abstract philosophies. If not in the worship of physical objects, then in the festivals of culture and tradition, in the complementary understanding of ecstasy and sobriety, and in the interaction between literature and homosexuality. Today, in our day and age, in the labeling of oppression and injustice as civilisation and the mass media’s propaganda as truth, in the movements of indecency and obscenity promoted in the name of Art, idol worship parades under the guise of the Fine Arts, and any mention of God is dubbed backwardness. Indeed, these phenomenon are master strokes of the Nafs, and executed with the utmost of ease (lit. dexterity of his left hand)

The tyrannical Nafs is always close. So it comes as no surprise when we witness it in the poet’s smile on receiving applaud for his poetry; in the writers eye, as it sparkles in a Literary assembly held in his honour; in the politicians hand as it waves to a cheering crowd: in the humble nod of the holy man’s head, when the praises of his piety are sung; and in the Champion (lit. quarrelsome person) who puffs his chest in pride at the rehearsal of his achievements. In all these situations the Nafs is in extremely close contact. Furthermore, when the Nafs enters (our consciousness), God withdraws. For proximity to the Nafs means only distancing from God, the distance between Heaven and Hell, the distinction between the Rahman (Allah) and the shaytan (devil), between the forces of evil and the forces of good, and in the conflict between light and darkness. Thus the manifestations of the Nafs are unlimited.

Consider the pieces on a chessboard. Despite being limited to just a few pieces, the number of possible moves that can be made are, perhaps, over a billion. Similar is the case of the Nafs. Consisting of a few fundamental instincts common to both humans and animals, the mutual interactions and permutations of this handful of instincts are unlimited. According to one mystic: to this day I have not fathomed two things: the stations of rank of Muhammad (peace be upon him), and the forms of deception employed by the Nafs. However, individual instincts acting on their own cannot exert influence and control over the Nafs without the mutual involvement of other motivating instincts. From all of these, desire is the ultimate driving force of the Nafs, and it operates on ever more sophisticated levels as man becomes more ‘educated (and cultured)’. It reaches a stage where it goes beyond the ‘control system’ (influence) of the fundamental balance placed inside man. When this occurs destruction becomes its second nature.

The Nafs, nevertheless, does not deceive, rather it is sincere in its deception: since both its scientific and emotional natures are closely intertwined. Furthermore, its governing principles are plain and evident, namely that, the survival instinct does not recognize any moral values. It has, from time immemorial, been accompanied by all the aides and supporters (agents) it requires to maintain its continued existence: envy, rancour, slander, anger, rage and lust. Not a single one of them will ever betray the Nafs, operating universally without distinction of race and religion. Despite fluctuations in the severity and vigilance of their attacks, their aims undergo no such change and remain stable. For instance, their collaboration does not always lead to killing and bloodshed, but envy does not permit even a shred of compassion to enter its dealings.

These qualities stand diametrically opposed to the attributes of God and are devoid of any sense of reverence (lit. worship/servitude). Their field of work is restricted and their horizons extremely limited. The sublime sense of tranquility is rarely witnessed in the conduct of these instincts, which, akin to a blazing forest fire seek to scorch and ravage instantly everything in their path, offering no opportunities to stop and pause. Its flames are fanned by the winds of egoism, defiance and self-respect (pride). The latter is perhaps the most puzzling and in need of further investigation. It is an interesting and amusing fact that the vast majority of people regard ‘self respect’ as an admirable attribute. The truth, however, is that the notion of Self respect is a ‘Palace of Glass’ built on the twin foundations of luxury or ease, and a sense of inferiority. Indeed, we do not possess a criterion to assess the Self; for it constructs itself by exploiting the crisis and insecurities that we experience in our lives, from childhood into old age. The Nafs adopts the path of antagonism or the path of harmony towards its victim depending on its situation, and becomes itself the raw material for the manufacture of ‘self respect’.

In this scenario ‘self respect’ becomes a highly intricate psychological concern. Despite the fact that the Nafs can be regarded as a factor of great significance and weight, it can, nevertheless, be fully understood in the early stages of its development and before a man becomes ‘cultured and educated’. With the growth of skills, education and new outlooks in a person, the Nafs begins to resort to a greater degree of sophistication in its ‘technical’ capacities. Consequently, the acquisition of Knowledge and Art leads to the development of increasingly refined and enigmatic emotions. When united with personal and Self-influenced preferences, these feelings result in the Nafs going beyond the scope of accountability.

This is the phase in which ones’ entire spiritual prowess and thinking becomes a target for manipulation by the Nafs. For no one can surpass it in the hatching of reasons to justify itself. Exploiting the whole spectrum of values of good and evil the Human Self displays the results of its handiwork everywhere: mutual pride, arrogance, detestation of others and their opinions, ostentation and show, the hunger for power, assigning importance to oneself, scientific and intellectual boasting, surrounding oneself by like-minded people, creating ‘mirages’ through speech and manipulation of emotions, creating divisions among people, self love, material opulence, the pandering after choice, the designation of identified approaches to various branches of learning, and in the latest styles of culture and civilisation. We witness the handiwork of the Nafs where ever we turn.

In the western intellectual climate, despite its advancement, longing for power and fame is regarded as a fundamental part of human nature. Thus receiving praise for ones achievements and striving ones utmost for this goal is seen as something noble and worthwhile. Similarly, in the East the endless list of honorific titles at all levels is an evident illustration of the Self’s handiwork. No religious scholar, thinker or professional sees any harm in receiving these titles whose very roots lie in flattery and hyperbole which ultimately originates in the Self’s flattery and praise of the admirers themselves.

Both the mystic and the cynic view the intrusions of the Nafs with ridicule and derision. Despite his mockery and sarcasm of the Self, the cynic cannot, however, shelter himself from being consumed by the flames of envy and anger, a product of the self’s counter attack. In contrast, the mystic neutralizes the states and feelings induced by the Self through the adoption of a sublime philosophy of life, intellectual modesty, and achieving balance in life. Furthermore, the cynic resists the Self like a diseased man who shows contempt towards everyone who is healthy. The mystic, walking under the shade of Divine love and affection, does not regard his merits over others as deriving form his own person. Rather he considers all notions of excellence and pre-eminence as a trust and favour from God. Thus he is preserved from the destructive emotions of arrogance and conceit, for he realizes too well that any claim to ‘superiority’ (Godhood) based on borrowed ‘goods’ is transitory and groundless.
The Nafs does however have its rivals. Humour is a deadly poison for the Nafs for it possesses an equal footing to the ‘greatness’ and superiority of the Self. Of course, Humor can act as a tool of the Nafs in many ways: finding faults and weaknesses in others, assassination of their character, creating scandals, invading the privacy of others, and gaining pleasure by degrading others. These are amongst the favourite pastimes of Humour. However, when it turns its gaze on itself, it succeeds in breaking the enchanting spell of ‘self sympathy and support’. Digging its heels in the trenches of self-deception and self-centeredness, it deals heavy and sustained blows to the scheming Self. Is not the one who can laugh at himself a thousand times better than one who laughs at the expense of another? The Nafs routinely ignores its own defects and yet is constantly vigilant of its status and standing.

However, this watchdog over the Nafs is above morals of right and wrong, oblivious to honour or disgrace, even-handed in times of want and plenty. It flourishes merely through the complete aid and assistance of God. Humour recognizes that hopes and aspirations are not the function of the needy, for their period of duration is not long: nor does it attribute its aptitude and ability as originating from itself; nor does it claim the right of ownership over loaned ‘goods’; and nor does it regard life on earth as perpetual. Further, it regards the ultimate goal of knowledge as the achievement of balance and equilibrium in life.

Thus, Humour prevents the Nafs from displaying sympathy towards itself and obliges it to accept its shortcomings. It tolerates each and every person in accordance to his or her intellectual capacities. The single most important factor behind the pervasive influence, in the present age, of conditions such as impetuosity, discontent, depression and boredom, is the refusal of self-accountability, promotion of self-absorption, the desire for ease and comfort, and in the displacement of reverence by the desire to become God. Despite the acceptance of the eternal and all-governing God, indifference and active striving against His guidance, management and submission leads us to assume personal, splintered and self centered ideas, as well as the adoption of negative lifestyles. As a result, there is bloodshed and destruction, intense emotions of dissatisfaction, insomnia, and memory loss. The present age is deeply suffering form these factors.

The Nafs does not deceive, rather the phases of trial and testing that the children of Adam have to undergo are of two types: the static and the dynamic’ (‘moving and shift able). The former ‘technology’ is centered around the Self, whilst the latter is under the control and guidance of Shaytaan. The technology of the Nafs is characterized as static since it does not possess any originality both in its aims and its methods. From pre-eternity till the genesis of man the Self, yearning for everlasting life, led man astray. The outcast Shaytaan manifested this yearning in the time and space dimensions of Paradise with the result that Adam was distanced from the vicinity of God.

The Self furnishes and prepares the ground in which Shaytaan sows the seeds of corruption. Followed by the growth of the sturdy tree of ‘repulsive desires’. It is a poisonous ‘shrub’ which destroys the healthy harvest of knowledge and understanding. The lethal success of the Nafs rests primarily on the mind of man and the lack of knowledge and ignorance of the commands and counsels of the Generous Lord. God, like a great and eminent teacher, does not employ compulsion in the matters He has given choice to man. Indeed, it would not have been difficult for God to make the whole of mankind accept His guidance. None would have the power to refuse, nor even to contemplate it. Even the notion of disobedience would not exist.

If this had been the case, the purpose of education would not have been achieved. Since the fundamental goal of education is to develop the capacity to make right choices. For instance, giving a man the ability to make correct choices and then passing judgment on him, would be an arbitrary and pointless system and God is certainly not inequitable. Thus man was provided with opportunities to develop his intellectual capacity through a variety of supportive and encouraging methods. Alongside this, the Self too was equipped with the capacity to sense loss and express regret. From time to time it is possible for this capacity to lead man to awareness, and offer him, yet again, another opportunity to regain his sense of balance and soundness.

In short, this Human saga in Gods view consists merely of three possibilities: sin or error, the sense of regret (guilt), and repentance and forgiveness. Can there be any one more unjust than the one who knows he has wronged, knows that his repentance will be accepted, and still fails to make amends for his loss and failures. It is this injustice and ignorance alluded by God in the Quran as the ‘trust’ of knowledge bestowed on man. The rehabilitation of man and inspiring him towards it by means of hardship is at least in Gods wisdom not a possibility. Since hardship can itself lead to a kind of enmity and the harbouring of hidden notions of pride and arrogance. Indeed, sacrificing ones life is not such a worthwhile action and, certainly not one, which leads to deserving the proximity and closeness of God. If this were the case, the sturdy bull that drives the oil press would surely be the greatest mystic and knower of God! The Self adulterates logical necessity with false claims and demands, making it a constituent part of shaytan’s repertoire (lit. Satanism).

In any case, God regards man superior to beasts and animals and Intellect as the most distinguished part of his creation. Deliberation and reflection offers man the capacity to make his choices more freely and autonomously. Although the Nafs promotes the currency of its transitory preferences and priorities, recognising true identity is a product of the efforts of one’s Fitrah (primordial nature) and balanced intellectual curiosity. However, the Nafs does possess a vulnerability that can be exploited by the folk of knowledge. It is this weakness which can be utilised to temper its excesses and halt the flow of its destructive tendencies, namely, that the Nafs possesses, more than any other desire, intense curiosity and inquisitiveness. It is continuously engaged in the acts of smelling, tasting and finding out. It seeks amazing and bewildering sensations and occurrences, always hungry for new experiences, and it has a passion for individuality. This passion drives it to seek knowledge of the world and its surroundings and occasionally directs it to tread the path leading to God.

By utilising the Self’s inquisitiveness and curiosity, its level of knowledge and training can be increased, thus distinguishing it from the common masses and the poorly educated. It resembles a wild, predatory beast almost impossible to tame. However, it is not uncommon to observe that even wild and predatory animals such as lions, wolfs, wild dogs, and poisonous snakes can be reared as pets. In the early stages of training, and despite its willingness, the Self revolts and refuses to submit on account of its original characteristics. It unceasingly struggles to act according to its former tendencies and habits. Similarly, in the early stages of its ‘nurturing’ the Nafs should not be driven by any sublime and worthy ideals, rather its curiosity should be used to make it seek and strive harder.

After the completion of its training and the adoption of new habits and tendencies, the Nafs is eager to stamp its individuality and distinguish itself from others. With the passage of time and growth of knowledge the Nafs begins to develop love and affection for this new approach and internalises it as a permanent and freely chosen practice. This developmental stage of the Self’s thought, leads to the desire to seek the friendship of God. The ideas of this new ‘world’ and the discovery of new horizons prevent the Self from abandoning this choice for divine longing. All the while, its original instincts are striving to pull it back to its days of ignorance (Jahiliyya). However, the strength and fortitude of the new practices keep it steadfast on the path towards God. Further, through the mercy and support of God, tranquillity and inspiration descends upon the Self. This unexpected blessing is one that the Human Self has never tasted before. It is now that its purpose in life becomes (crystal) clear and its beliefs and thoughts clarified. Indeed, (ultimate) consciousness is attained.

However, this phase is not without its own perils and dangers. Righteousness, coupled with the intense desire for piety and the hardships of the struggle for self-purification, seek to instil in the Self the craving to make claims of superiority and the pursuit of a special status for itself. In this phase of its intellectual evolution, apart from the Love of God and sincerity nothing else can help the Nafs. Indeed, the love of God and submission to the Messenger are beacons of Guidance in this way station. However, compliance to the messenger does not merely consist of outward actions and optional acts of worship. Rather it requires a complete and in-depth understanding of the Prophets’ love, ethics and values.

In all of this three ranks of the ‘sweetness’ of faith are clearly discernible. Firstly, when, love is for the sake of Allah and enmity for the sake of Allah. Secondly when love for the messenger of Allah is stronger than all worldly ambitions and desire for wealth. Finally when the Nafs feels absolute abhorrence to return to values of the animal instinct, which are synonymous to unbelief or kufr. The self at this stage of its ‘training’ will not, under any circumstances, turn back to its former ways. It is also at this stage that the minor mistakes of the Nafs are overlooked, and it is given the news of forgiveness both in this world and the next. This is alluded to in the Quran:”O the Nafs (that is) content, return to your lord pleased and pleasing. So Enter (amongst) my bondsmen and enter my Paradise”.

Finally no one can claim to be the ultimate specialist or an expert on the Nafs. However, broadly speaking, the Nafs is surrounded by the habits and tendencies acquired during three main phases. Thus it consists of genetic qualities; immediate parental upbringing; and personally acquired capacities. The latter two factors seem more prominent and are easily identified. However, the former, centuries old ‘Fitrah’ can be an invincible enemy. Thus, the mystic fights his ultimate battle against his own ‘Fitrah’. In the face of overt and secret enemies, namely the Nafs and the Shaytaan, it is Allah alone who can influence this Fitrah, which He created. Ultimately, Allah’s Grace and Love can conquer this level.



To be continued with new chapter Self Realisation....

Dear Usman Khawar Plz tell me the name of teacher..
after reading the answers I think he is my Ustad Mohtaram (Beloved Teacher) Prof Ahmad Rafique Akhtar...

tell me the name plz

Quote:

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Originally Posted by ilmkidunya

Dear Usman Khawar Plz tell me the name of teacher..
after reading the answers I think he is my Ustad Mohtaram (Beloved Teacher) Prof Ahmad Rafique Akhtar...

tell me the name plz

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yes u r right...!
whats ur name and where do u live ? kindly reply in another thread namely 'enemy within' Thanks.... :)

Self Realization 1/3

We seek knowledge for many reasons. Some pursue it to for utilitarian purposed- a tool to better their quality of life. Others acquire knowledge for the sake of knowledge and devote their lives to academic research, others still carve knowledge to understand themselves and attain self-realization. These are the three main motives which define our relationship with knowledge. Whilst the aim of the first two groups is clear, the outcome of the third appears vague and abstract. Why do we want to pursue the goal of self-realization and what drives us along this path? Is the search for abstract concepts synonymous with self-awareness? Are we drawn by the humbleness of the philosophers, when faced with the big questions of life, their habit of questioning and researching everything? In fact, every type of education, intellectual activity, self-reflection and a focus beyond physical existence falls within the concept of self-realization. Based on this it is clear that humanity has dedicated a vast portion of its intellectual capacity in exploring the nature of being human.

However, who has the authority to define the essence of humanity and of the perfect man? In relation to this has it been possible for anyone to set a benchmark for human perfection without any consideration to the spiritual and divine aspects of human beings? Is it not meaningless to talk of ethics at the same time as accepting that Man is compelled by time and space in his actions and does not have free will? Is the ultimate goal of self-realization to avoid the pitfalls and mistakes which hinder the path of progress and civilization? If not, then surely the desire to set yourself apart from ordinary people by adopting eccentric views and behavior must be the purpose of self-realization. The simple truth is that until and unless the goal of self-realization is not clarified, its status as an intellectual concept will remain vague, obscure and lack wider acceptance. Psychopaths and all kinds of weird, wacky and self-delusional people without any inhibitions could claim the mantle of self-realization if we cannot come to a shared understanding.

In contrast the paths of religion and mysticism regard self-realization as an integral part of their intellectual tradition, leading to a clearly defined outcome. This is because having acquired the tools of intellectual enquiry, Man tolerates hardship and lives through rich and varied life experiences at the end of which he can boast of many achievements. But despite all this he still feels that his heart is totally empty of peace and tranquility. Every religion and school of philosophy regards contentment of the heart as a separate value from physical satisfaction. The pleasures of life put together cannot still the restlessness of the heart and replace it with inner joy. It is clear that the disposition, causes and driving forces of this state are distinct from the paths of cold intellectualism and empty expressions of spirituality.

If self-realization is the pinnacle of human development, then presumably it is a personal and subjective experience which has no connection with religion or wider society. It is for this reason that it is claimed that all inner states are incapable of being transferred from one person to another. These states and experiences are not such that they can be passed on to others through mind control and hypnosis. What benefit, then, can self-realization provide for society? For the Western intellectuals it has produced a humanistic outlook and an approach which centers on human welfare. The self-proclaimed gurus of self-realization have not been able to produce a better outcome than this. What pathways to tranquility have these humanitarian preachers shown to society which entitles them to legislate for our communities and govern our lives? Even if it is accepted that self-realization is a private matter, it can never usurp the right to dedicate for any society whatsoever. There is no necessary correlation between human welfare and self-realization; one does not depend on the other. It is possible to find many people who have not delved into the depths of philosophy or intricate self-analysis but are still engaged in acts of charity and humanity. However, they are strangers to their inner-selves. Pure self-realization has never been an ideal that all of Mankind should regard as the ultimate goal of knowledge and life.

In reality slef-realization is the product of an aspiration arising when intellectual endeavor leads a person to the realization that wider society is incapable of supporting them in attaining a higher goal in life. What these individuals seek is the direct experience of reality. They have a strong feeling that the ultimate aim of reason and inner experience lies beyond physical matter, and whether they believe in God or not they are determined to find a solution to the fundamental question of human purpose.

To be continued ...

Self Realization 2/3

Sometime the desire for self-discovery arises from fear. The agony of such mental anguish has an impact on one’s life and education, and ultimately prevents us from attaining our goals. The search to understand ourselves is borne out of the need for survival and normality. Self-realization is the ability to tame the forces of your reptilian instincts by using reason and consciousness. It is about gaining control over the destructive and anarchic forces within you so that they do not block you from your quest to attain higher consciousness. The emotional tremors which shake the core of our being at birth begin the succession of emotions which continue until we die. We are engaged in a constant struggle to protect ourselves from these painful feelings which induce uncertainty. To help us we fall back on the survival instinct and cultural norms.

Whether this has any impact on weakening our reptilian instincts I am not sure. However, most people manage to create a fragile equilibrium of the reptilian forces and achieve some degree of mental stability. This uneasy balance is seen as normal human behavior and part of our biological make-up. As a result, most people regard psychotic and extreme behavior as an independent but integral part of the ‘normal’ psychological balance and try to get on with their lives. The inevitable consequence of all this is that they unwittingly strengthen the reptilian forces of the Nafs. However, there are a few people who are not content with living in this state because they realize that this is not the real balance of power. They struggle continuously to arrive at the real state of balance which has been defined by God. The difference between the balance of power which God has set up for Man and the reptilian balance power is like that of the Earth and sky. The entire aim of the reptilian scale is centered on human efficiency and productivity. It is a visible scale which does not allow an individual to break free from the psychotic and depressive tendencies of wider society, ensuring that there is no hindrance in the dominating routines of life. Psychological balance is defined as conformity to the lifestyles and views of society. Everybody acts the same, thinks the same and wants the same things.

In contrast the definition of ‘balance’ given by God is built on the harmonization of the inner and outer dimensions of humanity, providing liberation from living lives of chaos and crisis. It offers a lifestyle which at first may seem a little strange to many people. God’s definition of the ‘balanced’ human is simple: tranquility of the heart and freedom from fear and worry. This phrase seems easy enough to understand, but attaining to its true meaning is not possible without self-realization. However, there has to be an ultimate goal behind self-realization and the attainment of ‘balance’. These are just the stepping-stones that lead to something greater. But what is this ideal? It is probably difficult for Western and secular intellectuals to accept that there is an Absolute Reality greater than Man. It may by the case that the desire to seek refinement of the body and soul for the sake of God is purely an assumption and figment on the imagination, but it is undeniable that the process of self-realization cannot start without first sorting out what your priorities are in life.

One could probably ask the question whether to believe in God or not. Yet to question the purpose behind the self-realization is seem as an utter waste of time. The first step towards self-awareness is to develop certainty of knowledge. When the human mind attains to unshakeable certainty of its ultimate purpose it is faced with two choices. It can become entrenched in vainglory and arrogance even in the presence of the deception and spurious arguments to reject the commands of God; or it can choose to develop awe, reverence and love for its real master and build its life around devotion and service to Him. This can only happen if we incline towards the reformation of the reptilian Self and seek the proximity of God. This stream of thought is known as Tasawwuf (Mysticism). It is an outcome of this way of thinking that Man develops an intense desire to perfect the thoughts and behaviors which divert him from the love of God. His entire being is driven by this desire for the divine. He develops a state of awareness which enables him to self-evaluate his thoughts, actions and feelings in relation to the divine balance.

The task of rooting out the dark forces that lurk within us is not easy, since the reptilian Self attempts to thrust us back again and again to its deep-rooted habits. Repentance contains the idea if regret and remorse, but according to Imaam Ja’far Sadiq (d.765 CE) ‘repentance is easy, abandoning sinful acts is much harder.’ The realization that you do not have the right ‘balance’ is the primary motive leading to the path of self-realization. A state of mind comes into being which is always self-reflective and careful to avoid any thought, action or behavior which could distance it from God. This is the alchemy of self-realization. Purifying the body and training the mind are both essential parts of this struggle. Without the appropriate consciousness of mind, the body regards every physically demanding action as a hardship. In the same way spiritual contemplation and retreats alone can become part of the deceptions of the Nafs as it can take you away from action.

To be continued....

Dear Usman

I must confess myself unconvinced by the exegesis of the text you present. The doxology appears to originate from recondite sources that lead me to private disquisitions regarding the conclusions drawn.

I have taken a section of the text and would be grateful for explanations of the points placed in brackets.

“Sometime the desire for self-discovery arises from fear. The agony of such mental anguish has an impact on one’s life and education, and ultimately prevents us from attaining our goals. The search to understand ourselves is borne out of the need for survival and normality. Self-realization is the ability to tame the forces of your reptilian instincts (What exactly are these?) by using reason and consciousness. It is about gaining control over the destructive and anarchic forces within you so that they do not block you from your quest to attain higher consciousness. The emotional tremors which shake the core of our being at birth (Like what: hunger, warmth?) begin the succession of emotions which continue until we die. We are engaged in a constant struggle to protect ourselves from these painful feelings which induce uncertainty. To help us we fall back on the survival instinct (Are we talking about uncertainty or fear?) and cultural norms.

Whether this has any impact on weakening our reptilian instincts I am not sure. However, most people manage to create a fragile (Assumes too much. Based on what?) equilibrium of the reptilian forces and achieve some degree of mental stability. This uneasy balance is seen as normal human behavior and part of our biological make-up. As a result, most people regard psychotic and extreme behavior as an independent but integral part of the ‘normal’ psychological balance and try to get on with their lives. The inevitable consequence of all this is that they unwittingly strengthen the reptilian forces of the Nafs. However, there are a few people who are not content with living in this state because they realize that this is not the real balance of power. They struggle continuously to arrive at the real state of balance which has been defined by God. (The Greeks also defined it in the Delphic Oracle. “Know Thyself.”)The difference between the balance of power which God has set up for Man and the reptilian balance power is like that of the Earth and sky. The entire aim of the reptilian scale is centered on human efficiency and productivity. It is a visible scale which does not allow an individual to break free from the psychotic and depressive tendencies of wider society, ensuring that there is no hindrance in the dominating routines of life. Psychological balance is defined as conformity to the lifestyles and views of society. Everybody acts the same, thinks the same and wants the same things.

Well Manichaean! What exactly are these? I suggest you to read from the chapter the origin of intelligence especially the destructive self. Self is basically defined as “packet of all instincts like survival, food, sex, sleeping, talking etc. There are total almost 22 instincts but there amalgamation makes the number of moves or deception of self in billions so it’s easy to understand the basic instincts and tame them to tame the self overall”. Very brief explanation u can find in above chapters. And at time of birth if u see a child is coming out in this world full of noise and pressure from a peaceful place. This influenced and disturbs the child and caused the emotional tremors which shake the core of our being at birth. Anyway I think the answers of your queries are coming ahead but I also, again suggest that reading previous chapters is better than my explanation to understand more clearly. i'll try to answer in the end if u would have still any confusion to understand the theme song :).

Thanks..

Self Realization 3/3

The Quran is the only book in the world which reflects ultimate knowledge and reality. The responsibility of carrying this perfect knowledge was given not to an unstable person, but to the human being who manifested the most perfect personality. It was therefore, revealed to Muhammad the Messenger of God. Through this, God has indicated a fundamental principle relating to knowledge. He who has the greatest knowledge will also be the one who is the most perfectly balanced. Knowledge in this context does not mean the various branches and departments of learning. The fact that some people may become distinguished in a particular specialism or field does not confer on them any real greatness, unless they are able to identify the purpose of self-realization in accordance with the ultimate priority of knowledge. Human perfection and balance can only occur when a person endeavours to discover who they are within the broader context of God’s knowledge. This must be coupled with efforts to curb the excesses of the reptilian ego so that this does not act as a barrier between you and the recognition of God (Taqwa), which in turn is the perfectly balanced character. It is possible that you may attain temporary balance of character, but unless you constantly remain watchful over the Nafs, there is no guarantee that it may not revive its negative character traits and plunge you back into the abyss of chaos and catastrophe.

Self-realization can easily become self-deception if you yourself are its only yardstick. The measure of self-realization can never be based on subjective standards. Just as the human race has produced many specialists in the various branches of science, it has also produced experts in the field of self-realization. The objective manner in which the great prophets have explored and clarified all aspects of this area cannot be ignored. Their findings have been verified by the friends of God (Saints) whose lives are a testament to the research of the Prophets. Ignorance led to the separation of Tassawwuf (Mysticism) from ordinary life. The fact is that not all human beings are of the same skill and caliber in every field of learning. It is only a few who succeed in mastering a particular area and are regarded as an authority in that field. Why is it that Tasawwuf was regarded as an exception to this?

The number of Prophets and saints produced by human societies is far greater than the number of philosophers and scientists to whom human intellectual development is attributed. The difference however, is that the latter were never the source of compassion and generosity for society in the way that a prophet or saint became. It is because of these experts of the Self and due to God that society has arrived at this point in its civilization. The deceit of the reptilian ego has in every age held the majority of men captive to extremism, anarchy and destruction, and in every period the masters of self- understanding have ensured the survival of humanity through moderation. The Day of Judgment will occur only when the realizers of God are no more. It is possible that many experts of different fields may exist for a long time, but none of them are essential for the continuation of the human species.

Scientists have given Mankind a small number of materialistic benefits, but at the same time they have created the technology which could destroy the entire human race. They do not possess balance and moderation. The means of survival and destruction are poles apart. Ten thousand years of known human history can be wiped out in a matter of ten minutes. Even the philosophers have not advanced to a level which would entitle them to lead society. In reality, many of them cannot satisfy the condition of balance. In relation to self-realization it is impossible to find a single piece of work written on this subject by a philosopher or scientist. Who amongst them can teach us how to attain ‘balance’ in our thoughts and actions? Is there anyone who can lead us to the station of peace and tranquility?

The prevalence of anxiety, agitation and restlessness indicates that science cannot find a solution to the emptiness of the human heart. The absence of experts on self-realization is acutely being felt. It seems that humanity is crying out for the masters of self-awareness to come and ease their pain. The tragedy is that knowledge of the self has become the victim of many false and self-proclaimed ‘master’ who have exploited ordinary people and sucked them dry like some wild bulls on the rampage. Every street, town and city, is littered with mounds of pseudo-Sufis who are completely ignorant of the knowledge of self-realization and can just about pronounce its name. these quacks fear neither God nor His creatures. A new type of colonization based on deceit and deception is under construction. Unfortunately this time it is religion that is under attack and especially Islam, and it does not matter whether it is Bush, Blair or the local fabricator of magical amulets. In fact the danger is greater when this wave of colonization is led by the Mosque Mullah, hereditary Sheikh, or the well-groomed scholar of the Madrasah.

to be continued with very informative chapter solving a big question " How did prehistoric Man discover God?"

“Well Manichaean! What exactly are these? I suggest you to read from the chapter the origin of intelligence especially the destructive self. Self is basically defined as “packet of all instincts like survival, food, sex, sleeping, talking etc. There are total almost 22 instincts but there amalgamation makes the number of moves or deception of self in billions so it’s easy to understand the basic instincts and tame them to tame the self overall”. Very brief explanation u can find in above chapters. And at time of birth if u see a child is coming out in this world full of noise and pressure from a peaceful place. This influenced and disturbs the child and caused the emotional tremors which shake the core of our being at birth. Anyway I think the answers of your queries are coming ahead but I also, again suggest that reading previous chapters is better than my explanation to understand more clearly. i'll try to answer in the end if u would have still any confusion to understand the theme song .

Thanks”


Dear Usman

You have this habit, of when people ask you a question to invariably refer them elsewhere. This is after all a forum where viewpoints are discussed. But thank you for the brief explanation regards the child, of which I am still not convinced. A child when delivered, invariably either comes out crying, or it gets a small slap to induce it to start using its lungs. The assumption made that there is something as dramatic as “emotional tremors” is quite frankly wrong. It comes into the world, it shouts and its mother cradles it reassuringly.

I note that no response was made regards the fact that the ancient Greeks, who preceded both the Son of God and the Prophet Mohammed developed the thinking that I referred to in the Delphic oracles.

Regards

M.

Delphic oracle know thyself..The Ancient Greek aphorism "Know thyself", Greek: γνῶθι σεαυτόν, English phonetics pronunciation: gnōthi seauton (also ... σαυτόν ... sauton with the ε contracted), was inscribed in the pronaos (forecourt) of the Temple of Apollo at Delphi according to the Greek periegetic (travelogue) writer Pausanias (10.24.1).[1]
The maxim, or aphorism, "Know Thyself" has had a variety of meanings attributed to it in literature. The Suda, a tenth century encyclopedia of Greek Knowledge, says: "the proverb is applied to those whose boasts exceed what they are,"[2] and that "know thyself" is a warning to pay no attention to the opinion of the multitude.[3/// taken from wikipedia

Dear M. i didnt find any correlation between what we refered God's def and urs refered one so i didnt say anything on it but if u can share me any brief def by dolphic oracle in single statement , in my other thread, i'll response.

yes i developed this habit due to one reason. if i know that someone knows better than me than i refer people to there where i believe people can get their required answers in most comfortable way. and if i know nothing or not clear about the thing i try not to comment or admit that i dont know about that thing.

you are welcome if u r not convinced, will try in the end if u r not interested to read. u see this is only a forum i am not here to convince someone. people come here read someone's viewpoints and leave theirs ,thats all. people are interested to read so i m writing to give them their share. and i think they are holding their question with patience till i finished the whole. i think this is the normal way to let the other finished 1st what he wanted to say. :)

thanks n Regards...

How did prehistoric Man discover God? 1/2

Archaeological experts and scholars of antiquity have devoted an immense amount of time to understand the lifestyles, economic activities and social systems of ancient civilizations. After tireless and painstaking effort they have pieced together the evolution of early human societies and identified their levels of intellectual development. But they have deliberately ignored a fundamental dimension of this study. Under the pretext of objective research, investigation and reliance on facts they allow no possibility of religion, let alone the suggestion of any divine inspiration, to be considered as a potential factor in their explanations. Detailed descriptions of priests and temples in these ancient societies are given, but there is refusal to acknowledge the possibility of any external source of guidance on earth directed by a creative force.

Instead these experts insist that in prehistoric societies the innate fear and terror felt by early human beings from natural threats and disasters led to the invention of religion. This was a direct consequence of their limited intelligence and understanding. However, the researchers of antiquity rarely display the courage to go beyond the period of polytheism. It is a general principle that the concept of ‘divine unity’ can be glimpsed in every pagan belief system. Idol worship in most societies came after a period of devotion to a single, universal deity. Looking at the Greed gods, we notice that before the families of Zeus and Hera and in the backdrop of all the gods of Mount Olympus, there was the great God Cronus who had the ability to swallow up all others. According to Greed mythology Cronus was later dethroned by Zeus. The explanation behind the spread of idolatry amongst ancients is that as long as the belief in One God, remained the worship of idols and the creation of images and statues was strictly prohibited. Prophets and priests of that period followed supra-human, metaphysical guidance, worshipping one universal deity and shunning polytheism.

The concepts of divine unity can also be found in the mythology and belief system of Hinduism. This states that the Aryans started with the One God Indira, the God of paradise, thunder and lightning. In the cultural period that followed, they linked the One God in the trinity of Mithra and Verona. In another conception of the trinity, the God of the Brahmans is the one and Absolute. According to the description of Manu he is alone and has no partners. However, it is attributes of this One God that are manifested in the forms of gods such as Vishnu and Shiva. It is a fact that all idol-worshipping mythologies end with the sovereignty of One God. Perhaps, the abstract and inaccessible concept of One God, led shortsighted and unprincipled priests, driven by greed and wealth, to create means of intercession so that they have a share of the Absolute Sovereignty of God.

The flood of Noah is mentioned in almost every ancient mythology. The Bible, Torah and the Quran, all confirm that this was a universal flood that did not spare any unbeliever or polytheist. The passengers of Noah’s Ark were the ones who witnessed this major event and passed it on. It is certain that this mighty flood was not confined to the region of Mesopotamia, nor that it was the consequence of the transgression of the inhabitants of the Euphrates and Tigris. The fact is that as a result of this flood the children of Noah spread all over the world; the boundaries of human civilization reached all the places where the human race is found today. If this had been an ordinary and localized flood its reports would not be found in all world mythologies which roughly originate around the same period after the flood and in similar societies. It is possible to acknowledge that due to the intermingling of societies, the legend of the great flood entered the mythology of many cultures. However, this would have had to happen at a much later stage of mass human migration. This theory cannot explain how Manu, the founder of the human race in Hindu mythology, talks about the flood; how the Sumerian epic of Gilgamesh mentions it in detail; how Scandinavian mythology is full of the stories of the flood. The reality is that that source of the stories of the great flood can only come from the survivors of the Ark, and this also explains how the story is found in myths and legends of cultures separated by time and space.

To be continued..

Note: Hello all respected ones! i have to type this stuff manually and i try my level best to share u the same copy, accept apology for typing errors. Thanks

The Quran is the only book in the world which reflects ultimate knowledge and reality. (This is, if you will excuse me saying, a blinkered approach, in not even considering the beliefs and validity of other religions.) The responsibility of carrying this perfect knowledge was given not to an unstable person, but to the human being who manifested the most perfect personality. It was therefore, revealed to Muhammad the Messenger of God. Through this, God has indicated a fundamental principle relating to knowledge. He who has the greatest knowledge will also be the one who is the most perfectly balanced. (Knowledge is not a prerequisite of a balanced personality. There are many responsible, balanced individuals, who have had no real education. But they exhibit basic human qualities of love & fairness, through the way they were raised or the values they have acquired. By knowledge, you obviously mean experience & judgment.) Knowledge in this context does not mean the various branches and departments of learning. The fact that some people may become distinguished in a particular specialism or field does not confer on them any real greatness, unless they are able to identify the purpose of self-realization in accordance with the ultimate priority of knowledge. Human perfection and balance can only occur when a person endeavours to discover who they are within the broader context of God’s knowledge. This must be coupled with efforts to curb the excesses of the reptilian ego so that this does not act as a barrier between you and the recognition of God (Taqwa), which in turn is the perfectly balanced character. It is possible that you may attain temporary balance of character, but unless you constantly remain watchful over the Nafs, there is no guarantee that it may not revive its negative character traits and plunge you back into the abyss of chaos and catastrophe.

Self-realization can easily become self-deception if you yourself are its only yardstick. The measure of self-realization can never be based on subjective standards. Just as the human race has produced many specialists in the various branches of science, it has also produced experts in the field of self-realization. The objective manner in which the great prophets have explored and clarified all aspects of this area cannot be ignored. Their findings have been verified by the friends of God (Saints) whose lives are a testament to the research of the Prophets. Ignorance led to the separation of Tassawwuf (Mysticism) from ordinary life. The fact is that not all human beings are of the same skill and caliber in every field of learning. It is only a few who succeed in mastering a particular area and are regarded as an authority in that field. Why is it that Tasawwuf was regarded as an exception to this?

The number of Prophets and saints produced by human societies is far greater than the number of philosophers and scientists to whom human intellectual development is attributed. The difference however, is that the latter were never the source of compassion and generosity for society in the way that a prophet or saint became. (Very true. It is also important to recognize, as laid down in Holy Scripture that “Some have entertained angels unawares.” This is a fascinating aspect in many of the main religions and is based on the universal principle of:
Being not forgetful to entertain strangers or, be not forgetful of hospitality. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The Old Testament. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, the God of the stranger. The Romans regarded any violation of the rites of hospitality as impiety. Cicero says: "It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city."
The allusion to the unconscious entertainment of angels is probably to Genesis 18, 19, but the idea was familiar in Greek literature. The Greeks thought that any stranger might be a God in disguise.)

It is because of these experts of the Self and due to God that society has arrived at this point in its civilization. The deceit of the reptilian ego has in every age held the majority of men captive to extremism, anarchy and destruction, and in every period the masters of self- understanding have ensured the survival of humanity through moderation. The Day of Judgment will occur only when the realizers of God are no more. It is possible that many experts of different fields may exist for a long time, but none of them are essential for the continuation of the human species.

Scientists have given Mankind a small (really!) number of materialistic benefits, but at the same time they have created the technology which could destroy the entire human race. They do not possess balance and moderation. The means of survival and destruction are poles apart. Ten thousand years of known human history can be wiped out in a matter of ten minutes. Even the philosophers have not advanced to a level which would entitle them to lead society. In reality, many of them cannot satisfy the condition of balance. In relation to self-realization it is impossible to find a single piece of work written on this subject by a philosopher or scientist. Who amongst them can teach us how to attain ‘balance’ in our thoughts and actions? Is there anyone who can lead us to the station of peace and tranquility? (Roger Bacon, Duns Scotus, William of Ockham, Francis Bacon, Thomas Hobbs, John Locke, George Berkeley, David Hume, Adam Smith, Jeremy Bentham, John Stuart Mill, Henry Sidgwick, G.E.Moore, Bertrand Russell & A.J.Ayer, to name but a few of the English ones.)
The prevalence of anxiety, agitation and restlessness indicates that science cannot find a solution to the emptiness of the human heart. The absence of experts on self-realization is acutely being felt. It seems that humanity is crying out for the masters of self-awareness to come and ease their pain. The tragedy is that knowledge of the self has become the victim of many false and self-proclaimed ‘master’ who have exploited ordinary people and sucked them dry like some wild bulls on the rampage. Every street, town and city, is littered with mounds of pseudo-Sufis who are completely ignorant of the knowledge of self-realization and can just about pronounce its name. these quacks fear neither God nor His creatures. A new type of colonization based on deceit and deception is under construction. Unfortunately this time it is religion that is under attack and especially Islam, (There are a lot of Christians Usman that feel the same. Having spent many years in Saudi Arabia, Qatar, Dubai & Iran, it grieves me sometimes, the way the animosity has grown. There must be a meeting point somewhere?) and it does not matter whether it is Bush, Blair or the local fabricator of magical amulets. In fact the danger is greater when this wave of colonization is led by the Mosque Mullah, hereditary Sheikh, or the well-groomed scholar of the Madrasah.

to be continued with very informative chapter solving a big question " How did prehistoric Man discover God?"

I believe that the variety of applications of the term "mysticism" forces one to restrict oneself to a discussion of that philosophical type of mysticism which concerns itself with questions of ultimate reality.

If a definition of a mystic is "one who believes in the spiritual apprehension of truths beyond understanding," it is important to also recognize that the term can in many instances be regarded with contempt as mysticism is often used in a way to denote vaguely any kind of occultism or spiritualism, or any specially curious or fantastic views about God and the universe.

The word itself was originally taken over by the Neo-Platonists from the Greek mysteries, where the name of μύστης given to the initiate, probably arose from the fact that he was one who was gaining knowledge of divine things about which he must keep his mouth shut. Hence the association of secrecy or "mystery" which still clings round the word.

Two facts in connection with mysticism are undeniable whatever it may be, and whatever part it is destined to play in the development of thought and of knowledge. In the first place, it is the leading characteristic of some of the greatest thinkers of the world—of the founders of the Eastern religions of Plato and Plotinus, of Eckhart and Bruno, of Spinoza, Goethe, and Hegel. Secondly, no one has ever been a lukewarm, an indifferent, or an unhappy mystic. If a man has this particular temperament, his mysticism is the very centre of his being: it is the flame which feeds his whole life; and he is intensely and supremely happy just so far as he is steeped in it.

Mysticism is, in truth, a temper rather than a doctrine, an atmosphere rather than a system of philosophy. Various mystical thinkers have contributed fresh aspects of Truth as they saw her, for they have caught glimpses of her face at different angles, transfigured by diverse emotions, so that their testimony, and in some respects their views, are dissimilar to the point of contradiction. Wordsworth, for instance, gained his revelation of divinity through Nature, and through Nature alone; whereas to Blake "Nature was a hindrance," and Imagination the only reality. But all alike agree in one respect, and this is that unity underlies diversity. This, their starting-point and their goal, is the basic fact of mysticism, which, in its widest sense, may be described as an attitude of mind founded upon an intuitive or experienced conviction of unity, of oneness, of a likeness in all things. From this source springs all mystical thought, and the mystic, of whatever age or country, would say in the words of Krishna—

There is true knowledge. Learn thou it is this:
To see one changeless Life in all the Lives,
And in the Separate, One Inseparable.

The Bhagavad-Gîtâ, Book 18.

This fundamental belief in unity leads naturally to the further belief that all things about us are but forms or manifestations of the one divine life, and that these phenomena are fleeting and impermanent, although the spirit which informs them is immortal and endures. In other words, it leads to the belief that "the Ideal is the only Real."

Further, if unity lies at the root of things, man must have some share of the nature of God, for he is a spark of the Divine. Consequently, man is capable of knowing God through this godlike part of his own nature, that is, through his soul or spirit. For the mystic believes that as the intellect is given us to apprehend material things, so the spirit is given us to apprehend spiritual things.

We can know a thing spiritually only by becoming it. We must be the thing itself, and not merely talk about it or look at it. We must be in love if we are to know what love is; we must be musicians if we are to know what music is; we must be godlike if we are to know what God is.

The distinguishing mark, this is what differentiates the mystic alike from the theologian, the logician, the philosopher, and the man of science, for he bases his belief, not on revelation, logic, reason, or demonstrated facts, but on feeling, on intuitive inner knowledge.

Symbolism is of immense importance in mysticism; indeed, symbolism and mythology are, as it were, the language of the mystic. It is worthwhile, in this connection, to ponder the constant use that Christ makes of nature symbolism, drawing the attention of His hearers to the analogies in the law we see working around us to the same law working in the spiritual world. The yearly harvest, the sower and his seed, the leaven in the loaf, the grain of mustard-seed, the lilies of the field, the action of fire, worms, moth, rust, bread, wine, and water, the mystery of the wind, unseen and yet felt—each one of these is shown to contain and exemplify a great and abiding truth.

It is the feeling that Blake has crystallized in the lines:
To see a world in a grain of sand
And a Heaven in a wild flower,
Hold Infinity in the palm of your hand
And Eternity in an hour.

It is as incommunicable to those who have not experienced it as is the odour of a violet to those who have never smelt one. In its highest consummation it is the supreme adventure of the soul: to use the matchless words of Plotinus, it is "the flight of the Alone to the Alone."

The desire of wisdom, or the love of beauty, is but the yearning of the soul to join itself to what is akin to it. This is the leading conception of the two great mystical dialogues, the Symposium and the Phædrus. In the former, Socrates, in the words of the stranger prophetess Diotima, traces the path along which the soul must travel, and points out the steps of the ladder to be climbed in order to attain to union with the Divine. From beauty of form and body we rise to beauty of mind and spirit, and so to the Beauty of God Himself.

Plato may therefore be regarded as the source of speculative mysticism in Europe, but it is Plotinus, his disciple, the Neo-Platonist, who is the father of European mysticism in its full sense, practical as well as speculative, and who is also its most profound exponent. The influence of Plotinus upon later Christian mysticism was immense, though mainly indirect, through the writings of two of his spiritual disciples, St Augustine (354-450), and the unknown writer, probably of the early sixth century, possibly a Syrian monk, who ascribes his works to Dionysius the Areopagite, the friend of St Paul.

The fusion of Eastern mysticism with Christianity finally brought about the great change which constitutes the difference between Eastern and Western mysticism, a change already foreshadowed in Plato, for it was in part the natural outcome of the Greek delight in material beauty, but finally consummated by the teachings of the Christian faith. Eastern thought was pure soul-consciousness; its teaching was to annihilate the flesh, to deny its reality, to look within, and so to gain enlightenment. Christianity, on the other hand, was centered in the doctrine of the Incarnation, in the mystery of God the Father revealing Himself in human form. Hence the human body, human love and relationships became sanctified, became indeed a means of revelation of the divine, and the mystic no longer turned his thoughts wholly inwards, but also outwards and upwards, to the Father who loved him and to the Son who had died for him. Thus, in the West, mystical thought has ever recognized the deep symbolism and sacredness of all that is human and natural, of human love, of the human intellect, and of the natural world. All those things which to the Eastern thinker are but an obstruction and a veil, to the Western have become the very means of spiritual ascent.

thank you again for sharing ur views and objections Mr. M. :)

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How did prehistoric Man discover God? 2/2


If this had been a localized flood, there would not have been any need to gather all the different animals, especially animals that are harmful to humans and have never been ‘befriended’ by Man. Looking after scorpions and snakes on a ship is not the most sensible thing to do. It is clear that this flood was a universal flood and God wanted to save the different types of species through His prophet – irrespective of whether these species were friends or enemies of Mankind.

Centuries later the report of this event reached other societies; but what need was there for these cultures, who had not experienced the flood themselves, to make this story part of their religious traditions in a very diligent manner? There seems to be only one explanation. To the survivors, this flood was a historical event of such magnitude that, like a terrifying threat, it seeped into the unconsciousness of Mankind. The terror it produced in their minds was so intense that even future generations could not forget it. Perhaps, God-fearing elders narrated the story of the flood to warn and caution the heedless of future generations so that the intellect could witness the consequences of misguidance.

There were two major trends after the great flood. First, the dispersal of the human species across the globe was accelerated. Crossing the boundaries of a specific region the descendants of Noah spread to every corner of the Earth-even building homes in regions of boundless ice and snow like the Eskimos (Inuit). Second, the worship of One God became the custom of every human society for a considerable period of time. Modern research into pre-history is still confined to the age of polytheism. Were we to advance beyond the period of statues and idols, we would discover the reality that monotheism came before polytheism. Existing civilized societies have their origin in the second period of the Neolithic or Stone Age. As yet there is little anthropological evidence of polytheism and idol worship in these early societies.

Another fact that cannot be ignored is that all early societies were religious communities, structured around a priestly class. At a time when the human race was preoccupied with seeking the means of survival, religious consciousness seems to be an exceptional phenomenon. Its presence cannot be explained by the usual workings of the mind. Early Man was not driven by the fear of death. Experience shows that when a single idea dominates every aspect of a person’s life, and when life and death are witnessed on a regular basis, the mind does not fear death; instead it is eager to forget its existence and not be reminded of it. It is impossible to imagine that the concept of an after-life, fear of Creator, and philosophical and metaphysical ideas are the product of an uncivilized and underdeveloped human mind. Yet, the highly advanced and developed human mind of the modern age regards this life as the only and final stage of existence, and the thinkers of our time have reached the conclusion that religion and the notion of an afterlife are figments of the imagination. This shows that left to its own devices the human mind cannot develop such metaphysical notions. How then did the primitive minds of early cultures arrive at such conclusions? A plausible is that the cultures of that time have received some external supra-human guidance. Their intellectual growth and development was influenced by a power greater than Man. In this way, the wild and untamed groups of humans were given the means to culture their minds.

Prehistoric Man does appear to be different from other animals, but not to the degree that one of our ancestors was able to develop the intelligence to undertake a Ph.D in rocked engineering. Educational advances were slow and rudimentary, requiring many centuries, not years to make small steps of progress. The human mind was like that of a child whose hand had to be held in order to teach them anything, or like that of an undisciplined student who has to be taught through understanding, coaxing and gentle threats. But who was there to teach the wild and undisciplined human being of prehistoric times? There is only one answer to the question: God.

To be continued with a chapter explaining the question " Does Man submission to God support his contemplative, intellectual and practical faculties to recognise a goal and meaning to life? Does Man allow his real creator to play a rightful part in his life? ... " Making the Most of Life"

Hi, Usman.khawar

I liked your arguments about how did pre-historic man discover God.
I also wonder that whether underlying somewhere there was a more direct push by God?

Metaphysics, or the attempt to conceive the world as a whole by means of thought, has been developed, from the first, by the union and conflict of two very different human impulses, the one urging men towards mysticism, the other urging them towards science. Some men have achieved greatness through one of these impulses alone, others through the other alone: in Hume, for example, the scientific impulse reigns quite unchecked, while in Blake a strong hostility to science co-exists with profound mystic insight. But the greatest men who have been philosophers have felt the need both of science and of mysticism: the attempt to harmonize the two was what made their life, and what always must, for all its arduous uncertainty, make philosophy, to some minds, a greater thing than either science or religion.

Mysticism is, in essence, little more than a certain intensity and depth of feeling in regard to what is believed about the universe; belief in the possibility of a way of knowledge which may be called revelation or insight or intuition, as contrasted with sense, reason, and analysis.

The second characteristic of mysticism is its belief in unity, and its refusal to admit opposition or division anywhere.

A third mark of almost all mystical metaphysics is the denial of the reality of Time. This is an outcome of the denial of division; if all is one, the distinction of past and future must be illusory.

The last of the doctrines of mysticism to consider is its belief that all evil is mere appearance, an illusion produced by the divisions and oppositions of the analytic intellect. Mysticism does not maintain that such things as cruelty, for example, are good, but it denies that they are real: they belong to that lower world of phantoms from which we are to be liberated by the insight of the vision. Sometimes—for example in Hegel, and at least verbally in Spinoza—not only evil, but good also, is regarded as illusory, though nevertheless the emotional attitude towards what is held to be Reality is such as would naturally be associated with the belief that Reality is good.

Four questions thus arise in considering the truth or falsehood of mysticism, namely:

I. Are there two ways of knowing, which may be called respectively reason and intuition? And if so, is either to be preferred to the other?

II. Is all plurality and division illusory?

III. Is time unreal?

IV. What kind of reality belongs to good and evil?

On all four of these questions, while fully developed mysticism seems to be mistaken, yet one can believe that, by sufficient restraint, there is an element of wisdom to be learned from the mystical way of feeling, which does not seem to be attainable in any other manner. If this is the truth, mysticism is to be commended as an attitude towards life, not as a creed about the world.

Metaphysics, or the attempt to conceive the world as a whole by means of thought, has been developed, from the first, by the union and conflict of two very different human impulses, the one urging men towards mysticism, the other urging them towards science. Some men have achieved greatness through one of these impulses alone, others through the other alone: in Hume, for example, the scientific impulse reigns quite unchecked, while in Blake a strong hostility to science co-exists with profound mystic insight. But the greatest men who have been philosophers have felt the need both of science and of mysticism: the attempt to harmonize the two was what made their life, and what always must, for all its arduous uncertainty, make philosophy, to some minds, a greater thing than either science or religion.

Mysticism is, in essence, little more than a certain intensity and depth of feeling in regard to what is believed about the universe; belief in the possibility of a way of knowledge which may be called revelation or insight or intuition, as contrasted with sense, reason, and analysis.

The second characteristic of mysticism is its belief in unity, and its refusal to admit opposition or division anywhere.

A third mark of almost all mystical metaphysics is the denial of the reality of Time. This is an outcome of the denial of division; if all is one, the distinction of past and future must be illusory.

The last of the doctrines of mysticism to consider is its belief that all evil is mere appearance, an illusion produced by the divisions and oppositions of the analytic intellect. Mysticism does not maintain that such things as cruelty, for example, are good, but it denies that they are real: they belong to that lower world of phantoms from which we are to be liberated by the insight of the vision. Sometimes—for example in Hegel, and at least verbally in Spinoza—not only evil, but good also, is regarded as illusory, though nevertheless the emotional attitude towards what is held to be Reality is such as would naturally be associated with the belief that Reality is good.

Four questions thus arise in considering the truth or falsehood of mysticism, namely:

I. Are there two ways of knowing, which may be called respectively reason and intuition? And if so, is either to be preferred to the other?

II. Is all plurality and division illusory?

III. Is time unreal?

IV. What kind of reality belongs to good and evil?

On all four of these questions, while fully developed mysticism seems to be mistaken, yet one can believe that, by sufficient restraint, there is an element of wisdom to be learned from the mystical way of feeling, which does not seem to be attainable in any other manner. If this is the truth, mysticism is to be commended as an attitude towards life, not as a creed about the world.

Quote:

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Originally Posted by MANICHAEAN

Four questions thus arise in considering the truth or falsehood of mysticism, namely:

I. Are there two ways of knowing, which may be called respectively reason and intuition? And if so, is either to be preferred to the other?

II. Is all plurality and division illusory?

III. Is time unreal?

IV. What kind of reality belongs to good and evil?

On all four of these questions, while fully developed mysticism seems to be mistaken, yet one can believe that, by sufficient restraint, there is an element of wisdom to be learned from the mystical way of feeling, which does not seem to be attainable in any other manner. If this is the truth, mysticism is to be commended as an attitude towards life, not as a creed about the world.

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I mean to applaud your last few posts all together, but I'll just point to this section in particular as being a very good commentary on a topic that is quite difficult to meaningfully speak about.

I luckily was drawn into this Bill, because:

(1) I felt some of the original presentation required refuting and that an alternate, or more varied viewpoint was required.

(2) There appeared to be little or no discussion in the thread, apart from a few dipping their toes into the water.

Please feel free to contribute.

Best regards

M.

REASON AND INTUITION

Insight, untested and unsupported, is an insufficient guarantee of truth. It is common to speak of an opposition between instinct and reason; in the eighteenth century, the opposition was drawn in favour of reason, but under the influence of Rousseau and the romantic movement instinct was given the preference, as the purely rationalistic defense of traditional theology became increasingly difficult, by all who felt in science a menace to creeds which they associated with a spiritual outlook on life and the world.

In fact the opposition of instinct and reason is mainly illusory. Instinct, intuition, or insight is what first leads to the beliefs which subsequent reason confirms or confutes; but the confirmation, where it is possible, consists, in the last analysis, of agreement with other beliefs no less instinctive. Reason is a harmonizing, controlling force rather than a creative one. Even in the most purely logical realm, it is insight that first arrives at what is new.

Where instinct and reason do sometimes conflict is in regard to single beliefs, held instinctively, and held with such determination that no degree of inconsistency with other beliefs leads to their abandonment. Instinct, like all human faculties, is liable to error. Those in whom reason is weak are often unwilling to admit this as regards themselves, though all admit it in regard to others.

It is such considerations that necessitate the harmonizing mediation of reason, which tests our beliefs by their mutual compatibility, and examines, in doubtful cases, the possible sources of error on the one side and on the other.

It is most striking that instances of intuition in animals relate directly in many cases to a survival value. The fact is, of course, that both intuition and intellect have been developed because they are useful. Intellect, in civilised man, like artistic capacity, has occasionally been developed beyond the point where it is useful to the individual; intuition, on the other hand, seems on the whole to diminish as civilisation increases. It is greater, as a rule, in children than in adults, in the uneducated than in the educated. Probably in dogs it exceeds anything to be found in human beings.

It can be argued that intellect can only deal with things in so far as they resemble what has been experienced in the past, while intuition has the power of apprehending the uniqueness and novelty that always belong to each fresh moment, But it is neither intellect nor intuition, but sensation, that supplies new data; but when the data are new in any remarkable manner, intellect is much more capable of dealing with them than intuition would be.

Thus in advocating scientific restraint and balance, as against the self-assertion of a confident reliance upon intuition, we are only urging, in the sphere of knowledge, that largeness of contemplation, that impersonal disinterestedness, and that freedom from practical preoccupations which have been inculcated by all the great religions of the world.

The conclusion, however it may conflict with the explicit beliefs of many mystics, is, in essence, not contrary to the spirit which inspires those beliefs, but rather the outcome of this very spirit as applied in the realm of thought.

UNITY AND PLURALITY

One of the most convincing aspects of the mystic illumination is the apparent revelation of the oneness of all things i.e. that the universe is one indivisible Whole, and that what seem to be its parts, if considered as substantial and self-existing, are mere illusion.

The logic used in defense of mysticism seems to be faulty as logic, and open to technical criticisms. It would be more pertinent perhaps, to attempt an analysis of the state of mind from which mystical logic has arisen.

Belief in a reality quite different from what appears to the senses arises in certain moods, which are the source of most mysticism, and of most metaphysics. While such a mood is dominant, the need of logic is not felt, and accordingly the more thoroughgoing mystics do not employ logic, but appeal directly to the immediate deliverance of their insight. But when the intensity of emotional conviction subsides, a man who is in the habit of reasoning will search for logical grounds in favour of the belief which he finds in himself. But since the belief already exists, he will be very hospitable to any ground that suggests itself. The paradoxes apparently proved by his logic are really the paradoxes of mysticism, and are the goal which he feels his logic must reach if it is to be in accordance with insight.

The impulse to logic, not felt while the mystic mood is dominant, reasserts itself as the mood fades, but with a desire to retain the vanishing insight, or at least to prove that it was insight, and that what seems to contradict it is illusion. The logic which thus arises is not quite disinterested or candid, and is inspired by a certain hatred of the daily world to which it is to be applied. Such an attitude naturally does not tend to the best results. Everyone knows that to read an author simply in order to refute him is not the way to understand him.

Quote:

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Originally Posted by laidbackperson

Hi, Usman.khawar

I liked your arguments about how did pre-historic man discover God.
I also wonder that whether underlying somewhere there was a more direct push by God?

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Rabi adkhilni mudkhla sidqanw wa akhrijni wa mukhraja sidqanw wja alni mila dunka sultan nasira ...

Hello my dear...thanks a lot for being here. yes i think the same that there was a more direct push by God only due to one reason. As my teacher said that human kind as a whole was like a child. whose maturity is gradually growing. the knowledge which was started from Adam was not completed. humankind was not reached at the stage where it could be taught through logic and reasons. so there was the need to show humankind miracles. and i think miracle is like a direct push by God to show Man that there is a big power than him, who can do the things out of the way as well. but now as the knoweldge has been completed at Muhammad which was started from Adam so there is no further need for miracles.

Thank you very much to read the arguments and ur patience. what if u dont mind, let me write the remaining part or if u dont mind we can discuss the things in anyother thread like enemy within..

Mr. M u are good and have much to share, why dont u start another thread for it if u dont mind? :)

Making the Most of Life 1/2

Man hold dear all the trappings and pleasures of life. But the most dearest is the desire to live. It is said that greed and lust for eternal life led to Man’s expulsion from Paradise, a weakness that Shaytaan (Devil) was quick to exploit. This was true then. The question now is: has this desire for immortality lost its appeal for humanity with the passing of time? It seems that the pull of physical reality had led Mankind to the conclusion that eternal life is a romantic and baseless notion.

The desire for everlasting life has now been replaced with the idea that ‘you only live once’. From the moment a person is born and fact is certain: each of us will die one day. The contemporary human mind knows only one way of viewing the time between life and death. During our teenage years the reality of death does not even cross our minds. In adulthood, our behavior and lifestyle displays a willful disregard for death. Yet our old age is overshadowed by the continual fear and expectation of our demise.

It seems that suicide is the logical outcome of the ‘you only live once’ philosophy. Why should a person put up with a deplorable life of suffering, pain and misery on the faint chance of happiness? The idea of seeking release from a life of poverty and destitution is not difficult to comprehend. Despite the natural desire to live, human beings cannot tolerate a life of unending grief and anguish, with no future hope. Death as a means to end suffering is an unforeseen consequence of ‘ you only live once’. It should come as no surprise when a person in full possession of their mind and senses concludes that this life is not worth living and decides to take their life.

Perhaps not society as a whole, but on an individual level many people, when faced with tragedy, may be inclined to make a similar choice. This way of thinking can no longer be regarded as isolated and unrepresentative. The more you think about it, the feelings of fear and hope engendered by a religious outlook can prevent such a utilitarian approach to life. Religion provides the possibility of an everlasting life beyond death, warning of the consequences of irresponsible actions. In life and death, God is the only focal point of hope, ascribing to Himself the responsibility for Mankind during their life and He announces the news of an eternal life after their death. He gives them the hope of forgiveness, true knowledge and eternal happiness in Paradise.

A brief glance at this religious view of death and afterlife reveals that it can be explained in two ways. First, that it is a product of the wishful thinking of the human mind, driven by a desire to cheat death; it created the concepts of God and ‘life after death’. Second that based on some form of cosmic inspiration and vision they were compelled to acknowledge that human life was a short an irreversible moment on the tapestry of universal time. Death was a temporary event or gateway which led us to experience the expansiveness of cosmic time.

The extent, to which human thinking can become confined without religion and God, is plainly visible. All human values can seem totally worthless (except the ‘value’ of self-love). The wall of self-interest reduces a person to a life driven by aspirations, centered on extreme self-gratification. The aim of all arts and sciences is now the same: to prolong life and promote ease and comfort. This aim is not as simple as it seems. The comfort and longevity of one person comes at the cost of hardship and loss of life to another.

The psychopathic obsession with living longer and better can lead to a process of killing and bloodshed which will result in the extinction of the human species, similar to that of some animal species. History shows that in ancient times, humanity came to adopt a similar self-indulgent approach to life. The destruction of countless civilizations and societies is a proof of this. Putting aside those cultures which were destroyed by natural disasters, the number of nations and societies wiped out as a result of pride and ambition is enormous.

To be continued...

Dear Usman
Because it is a forum, because its relevant, but most of all because debate is healthy.
Best regards
M.

Making the Most of Life 2/2

The situation is not that different. All human values have been subsumed by the obsession to live a life of pleasure and plenty. It seems that without God, values underpinning life will remain prisoners to the philosophy of power and force: power that gives meaning to everything; power that decides the outcome of everything. It is a lust for power which has no value except the desire to weaken all others, a hunger for power which wants to survive and dominate others. Power is system devoid of any moral values, and leaves no room for individual or collective accountability. It has no religion. It has no ethics. The acceptance of God is what it fears the most, since accountability is its biggest weakness, after the lust for life. Of course, any self-obsessed and arrogant individual or society will declare a system given by God as its biggest enemy. Yet again, it is possible that slavery and weakness may have led to the creation of religion. This conception of a real metaphysical existence after death and the concept of God is either an actual reality or a way of mental escapism.
However it has always puzzled me why, throughout history, the human race has always been attracted to the lives of spiritual and God fearing personalities - making their stories part of their tradition and heritage? In contrast, the stories of tyranny and oppression have not become the favorite narrations of humanity. If you only live once, then it makes sense that our ultimate goal should be to become like those who possessed pomp and glory, power and control. They were personalities who resorted to every type of deceit and deception, oppression and injustice, declaring life and power as the ultimate goal. Based on this, it is hard to explain the inclination of humanity towards the virtuous and ‘fairy-tale’ stories of the prophets and saints. This should not have formed a natural part of their cultural legacy. This contradiction points towards the conflict which exists within the human mind. Perhaps, it is a screed from behind which the human mind informs us that it does not really believe in the ‘you only live once’ philosophy. It may be that despite its continuous denial and rejection, the human mind cannot disregard the truth brought by the Prophets. The denial of God seems ludicrous. How can any person, in this short and painful life, deny themselves the last chance of hope that God has given to them to ease their sufferings?

However the mere thought of God does not prove the existence of God. There are many things which can be conceived by the mind, but not a trace of them is found in reality. The real issue is whether there is another idea or concept that is as powerful, constructive and pivotal as the concept of God? Is it possible for any idea to transcend the boundaries of time and space? Can a single concept be so powerful that it has control over both life and death? Sovereignty and power lie within its governance. Events and circumstances cannot occur without its consideration. Smiles, thoughts and laughter are all subject to the flicker of its eyelid (control). Many other gods and deities have existed over time: no ancient civilization was complete without its idols carved from stone. But why has the influence of these ancient gods been confined to periods in history? These sophisticated and highly structured families of gods were not able to advance a single step beyond the limits of their times and cultures. Yet the concept of God has never been separated from human thought, from first Man until the crises-ridden mind of modern times. God and His religion are still the most valuable possessions of the human race.

The views of academic researchers about God have all been within the context of the supernatural belief systems of human societies, within the confines of anthropology. Not a single ‘expert’ has approached the study of God with even the remote possibility that God could be more than just a concept: that He could be a reality. Regarding God as merely a concept was an act of irrationally which many thinkers committed. When it came to God they abandoned the principles of impartial research, relying instead on bias and prejudice. These weird and wonderful thinkers did not consider the slimmest possibility that God may be a reality. They regarded the idea of God as an uncontrollable weed which kept springing up in different societies. Some viewed God as a human necessity, others as the product of human fear. It is astonishing that sociologists, anthropologists, mathematicians, astronomers, self-styled experts of philosophy and literature, all discussed God in a cursory manner as though they were describing an antique displayed in their living room. Their aim was not self-realization, nor was it to comprehend the reality of God. In their own words, they were trying to diagnose and eradicate an old and hidden illness of the human mind.

To be continued....next chapter is already shared namely " Is God Myth or reality" so i'll use copy paste for the sake of continuity and save my time :)

God Myth or reality Full chapter

To answer this question, however, we need to have some awareness of the framework and principles by which God engages with the world. This is not possible without the study of religion. According to the conceptual outlook of religion, the life of this world is like an examination hall in which candidate are tested. It is not the place or time where decisions are made and results are given. Mankind is being examined in relation to its actions and behavior through a series of life challenges. Any interference and support during an examination would be regarded as unfair and this is not allowed. Matters of life, such as victory and defeat, knowledge and understandings, beauty and ugliness, good and evil are all things which people are tested. These matters are not dependent on the choices and wishes of individuals and nor are they dependent on any individual or organization for the extent of their duration.

Whereas the sphere of accountability of an individual is limited to their lifetime, the period of testing of nations can extend over several centuries. Both individuals and nations are judged according to their individuals and collective response. This is not possible without the occurrence of events and situations by which individuals and groups can be tested fairly. As a result ultimate accountability, feedback and the outcome of the test cannot be given during the period of examination in this life and on earth.
The time for this is the period of life after death, the duration of which is beyond measure. It is not possible to test someone without externally imposing and setting up the appropriate conditions. Mankind can be provided with support and assistance to get through this test, but they cannot be given the power to change the test. All people pass through a pre-defined course of examination by which they reveal their reactions and record their responses to every situation whether good or bad. No final judgment can be reached during this period of life. Circumstances are constantly changing and the balance of power never stays the same; individuals and nations tested in circumstances of poverty and opulence. The identity of the oppressor and oppressed is interchanged. Those in authority are tested by being made into subjects.

The cosmic order of God is totally objective. There is no scope for any subjective interference with it. We can of course, express our transient feelings and put them on record, but we can never change the nature of the test or unfairly influence its results. This is not to say the God has not supported humanity or given them any guidance. For instance, through the agency of the holy Prophets, God has taught Mankind the principles which will ensure stability in society and thereby increase our chance of being successful in the test of life. The test paper of life contains many questions. The biggest and most important question is this: Does Man regard God as a reality or a mere supposition? Does he allow his real creator to play a rightful part in his life? Does his submission to God support his contemplative, intellectual and practical faculties to recognize a goal and meaning to life? Has Man risen to the challenge of utilizing his intellect for its intended purpose? Was he rightfully occupy the status of the ‘best of creation’? Does he live up to the standard of the most beautiful of forms?? This way of thinking, however, is only possible after one accepts God.
Religion is the source of every praiseworthy human value. It is the creator of every moral and ethical principle, and the origin of all concepts of what is permissible or prohibited in society can be traced to it. A cursory glance is enough to highlight the fact that self-proclaimed, advanced and civilized societies have insisted on adopting practices which contradict fundamental principles of ethics. The twisted and ego-driven ideas of a handful of individuals led to the production of irreligious sentiments in the minds of unthinking people, gripping them like a deadly virus. Economic progress acted like a catalyst for such thinking. Many armchair intellectuals equated material progress with spiritual progress, and this led them to produce a new vision of society.

The modern conception of society affirms the habits and customs of modern ethics. The ultimate benchmark of every human value and noble character trait is money. The intermingling of wealth and power led to a single response- religion and religious values were declared as outdated and new notions of good and evil, permitted and prohibited, and justice and oppression were promoted. As a result new forms of chaos and corruption began to surface both on land and sea. An ethical system based on commercial interests could only view God and Divine Order as a fairytale made up by backward people. The mechanical age changed the direction of the novel, and alongside this it completely defaced the understanding of spiritual matters. The soul was seen as an unnecessary burden which the body was forced to carry.

Terror-stricken minds shrank back from the hope of tranquility and expression of gratitude. Anxiety, nervous breakdowns and future uncertainty spread to such an extent that dark and agonizing shadows of death began to dominate life. Those who claim to believe are ignorant, since their belief is devoid of certainty. The evidence to denounce such believers as out of the fold of religion is perhaps not sufficient. Nevertheless, their hearts do not lean towards sincere acceptance of God. Mosques and temples are impressive and beautiful monuments, but their worshipers are distracted, restless and without feeling. There are also some insane individuals who have succeeded in defiling religion with their narrative of extremism and violence.
The followers of religion find no joy, and the lives of those without religion feel empty and unsatisfied. People feel trapped in a major crisis of anxiety, uncertainty and helplessness, and are blindly beseeching God for solace. They anxiously wait for a single ray from the sun of certainty to fall on them. Without God, life would be utterly desolate. The scientists who hold the fuses of the atomic and hydrogen bombs are fully aware of this. The culmination of modern intellectual thinking is this: that the scrolls of life should be rolled up and the earth should return to the barren state in which it existed four billion years ago!

The rise and fall of nations, their freedom and enslavement, and their poverty or prosperity is not entirely driven by theories manufactured by human minds, such as communism. Even the reign of Prophet Kings did not result in the creation of classless society. A truly classless society has never been seen on earth and nor has any single nation on earth ever experienced abundant prosperity and continuous liberty. It is difficult even today to find a situation in which people nurture the dreams of an imaginary paradise on earth. However, there has always been a conspicuous difference in the social history of the east and the west. The nations of the west have suffered many horrific revolutions, but in the east revolution by the masses did not occur. It is difficult to find parallels of popular uprisings such as French revolution, the Russian revolution and the Chinese revolution in the history of the east. All these revolution failed to live up to their ideals. For instance the French revolution began with the proletariat but ended with the most despotic kind of monarchy. Similarly, the Russian revolution was buried in its own shroud without delivering the dream of a classless society. This also happened to the first major communist movement known as Mazdakism (founder Mazdak d.524) which spearheaded a bitter revolt against the rule of monarchy in the reign of Noshirvan.
The ideological success of Marx and Lenin in European culture can be explained by several factors. Russian society had entered the final phase of its decline. Almost all the notable writers of the time, such as Tolstoy, Sholokov, Dostoevsky, Boris Pasternak, Schoenstein and so on, alluded to the cancerous state of affairs of Russian society. This perhaps explains why Russian literature attained a realism which no other literary tradition did. However, the revolution of Karl Marx was short lived. The reason for this is because it was not a revolution of positive ideas, but one of negative reactions against the tyranny of the rulers, nobles and gentry.
The historical analysis of Marx does not have a universal application, and nor can it be utilized in Non-European societies. For instance, in Eastern societies there was no possibility of such a revolution ever occurring. The existence of not one, but two system of social security and welfare ensured that mutual respect, positive dealings and social ethics were never absent from the social fabric. The institutions of Zakat(One of the 5 pillars in islam) and sadaqa (Giving for the sake of God) promoted social stability that gave no reason or excuse for the poor and dispossessed to develop a negative reaction. As far as equality of distribution and treatment is concerned, we find that the kings and sultans of the time did not develop notions of racial or personal superiority, with the result that even slaves who rules Egypt between 1250 and 1517. Similarly, the subservient Seljuq tribesmen of Asia Minor, on the basis of their ability alone were able to gain such power and honor that they became king of Kings, laying the foundations of the Ottoman Empire.
To declare religion as opium is both right and wrong. A glance at the role and character of the religious scholars in the Christian world makes it easy to understand why it is correct to call religion as the opium of the people. For instance, the priests were exploiting the rich and poor alike by distributing ‘tickets, to paradise which could be bought for a meager sum of ten or fifteen pounds. The nobles and aristocrats were devoted to tyranny and despotism. Religion was reduced to a temple whose priests showed an interest in the wealth and status of the worshipers, purely for selfish gain. The situation regarding taxes was such that there was a taxi levied on even essentials, such as walking in the street and on baking bread. Killing and bloodshed were common occurrences. Human life was cheap; even shadows had more value.
This atmosphere of oppression and exploitation led to slogans which fanned the flame of hatred against the bourgeoisie, ensuring that this way of thinking became entrenched in the minds of the poor. It was these same negative sentiments which Marx ignited. Like the French revolution, the Russian revolution sowed the seeds of such intense hatred whose embers continued to smolder in Europe long after the event. The French revolution laid the foundations of colonial thought, and the Russian Revolution, because of the negative emotions it unleashed, became the source of fear and apprehension to the world.

In contrast Islamic culture, despite a period of decline, was able to provide two basic values to people. First, justice was never threatened to the extent that social actors gave up all hope of fairness, and second, no group in society ever reached a state where they came to the brink of total annihilation. No doubt, Islamic lands experienced internal struggles for power, and much blood was shed in the fight for the crown. However, the masses did not experience any catastrophic effects as a result of these internal feuds. In some cases sovereignty changed hands several times in a matter of days and months, but this had very little impact on the way of life, morality and social norms of ordinary people. The morals of the ruling class, too, did not exceed the boundaries of God. Even the worst of rulers felt constrained to stay within the confines of the Islamic social and moral order.
This proved to be a stabilizing for society. Even communism and socialism were unable to convincingly attack religion in Islamic societies. Although, in relation to Christianity they did have some success, when it came to the Muslims this ideological clash was faced with a powerful response which defended the moral values of Islam, which compared to Christianity did not have the same level of ambiguity. It was a pure and simple faith, a complete and structured book of law which contained a framework encompassing all the principles of socialism and communism. In fact it went further and offered psychological and spiritual benefits whose outcomes would continue into the next life. Marxism and Leninism failed to make a dent in the power of the teachings of Muhammad the Messenger of God, and when they began to force themselves on Islamic societies and began taking practical steps towards this, they were greeted with a final and crushing blow at the hands of Islam and its followers. In fact, Islam come under attack by three main ideologies: nationalism, secularism and religious extremism. Dealing briefly with nationalism, this did not remain for too long amongst Muslim societies, and the only recognizable outcome of this ideology was the division and separation of the Muslim Ummah. Mustafa Kemal Pasha, the founder of Modern Turkey was a military genius, but he had a limited intellect characterized by a negative and reactionary response. Gaining freedom for Turkey from its enemies was a supreme achievement, but to attack Islam due to the practices of some shortsighted mind. In the same way, Arab nationalism was also a conspiracy devised by certain political and military leaders who aimed to benefit personally from the break-up of the mighty Ottoman Empire. Of course, we must acknowledge the important role which nationalism played in the struggle for freedom from colonial powers such as Britain. However, power hungry politicians were unable to adapt and turn away from nationalism after independence had been achieved. Entangling themselves in the peaks and troughs of power, they sowed the seed of political disunity amongst Muslims, the effects of which live on even today.
The religious extremists, on the other hand, were so impressed with the pragmatic and objective approach of Europe that they swept away the sublime intellectual traditions of Islam and claimed to lay the foundations of an Islamic state based on the outward compliance to the laws of the Shar’ah. This partial view of Islam plunged the Muslims into an intellectual and religious crisis. Centuries have lapsed and bosom of Islam continues to produced long-bearded Mullahs complete with Turbans and religious paraphernalia, but as yet not a single Ghazali , Shaadhli, Alinn bin Usman Hujweri or Abdul Qadir Jeelani has been born.
To answer this question, however, we need to have some awareness of the framework and principles by which God engages with the world. This is not possible without the study of religion. According to the conceptual outlook of religion, the life of this world is like an examination hall in which candidate are tested. It is not the place or time where decisions are made and results are given. Mankind is being examined in relation to its actions and behavior through a series of life challenges. Any interference and support during an examination would be regarded as unfair and this is not allowed. Matters of life, such as victory and defeat, knowledge and understandings, beauty and ugliness, good and evil are all things which people are tested. These matters are not dependent on the choices and wishes of individuals and nor are they dependent on any individual or organization for the extent of their duration.

Whereas the sphere of accountability of an individual is limited to their lifetime, the period of testing of nations can extend over several centuries. Both individuals and nations are judged according to their individuals and collective response. This is not possible without the occurrence of events and situations by which individuals and groups can be tested fairly. As a result ultimate accountability, feedback and the outcome of the test cannot be given during the period of examination in this life and on earth.

The time for this is the period of life after death, the duration of which is beyond measure. It is not possible to test someone without externally imposing and setting up the appropriate conditions. Mankind can be provided with support and assistance to get through this test, but they cannot be given the power to change the test. All people pass through a pre-defined course of examination by which they reveal their reactions and record their responses to every situation whether good or bad. No final judgment can be reached during this period of life. Circumstances are constantly changing and the balance of power never stays the same; individuals and nations tested in circumstances of poverty and opulence. The identity of the oppressor and oppressed is interchanged. Those in authority are tested by being made into subjects.
The cosmic order of God is totally objective. There is no scope for any subjective interference with it. We can of course, express our transient feelings and put them on record, but we can never change the nature of the test or unfairly influence its results. This is not to say the God has not supported humanity or given them any guidance. For instance, through the agency of the holy Prophets, God has taught Mankind the principles which will ensure stability in society and thereby increase our chance of being successful in the test of life. The test paper of life contains many questions. The biggest and most important question is this: Does Man regard God as a reality or a mere supposition? Does he allow his real creator to play a rightful part in his life? Does his submission to God support his contemplative, intellectual and practical faculties to recognize a goal and meaning to life? Has Man risen to the challenge of utilizing his intellect for its intended purpose? Was he rightfully occupy the status of the ‘best of creation’? Does he live up to the standard of the most beautiful of forms?? This way of thinking, however, is only possible after one accepts God.
Religion is the source of every praiseworthy human value. It is the creator of every moral and ethical principle, and the origin of all concepts of what is permissible or prohibited in society can be traced to it. A cursory glance is enough to highlight the fact that self-proclaimed, advanced and civilized societies have insisted on adopting practices which contradict fundamental principles of ethics. The twisted and ego-driven ideas of a handful of individuals led to the production of irreligious sentiments in the minds of unthinking people, gripping them like a deadly virus. Economic progress acted like a catalyst for such thinking. Many armchair intellectuals equated material progress with spiritual progress, and this led them to produce a new vision of society.

The modern conception of society affirms the habits and customs of modern ethics. The ultimate benchmark of every human value and noble character trait is money. The intermingling of wealth and power led to a single response- religion and religious values were declared as outdated and new notions of good and evil, permitted and prohibited, and justice and oppression were promoted. As a result new forms of chaos and corruption began to surface both on land and sea. An ethical system based on commercial interests could only view God and Divine Order as a fairytale made up by backward people. The mechanical age changed the direction of the novel, and alongside this it completely defaced the understanding of spiritual matters. The soul was seen as an unnecessary burden which the body was forced to carry.

Terror-stricken minds shrank back from the hope of tranquility and expression of gratitude. Anxiety, nervous breakdowns and future uncertainty spread to such an extent that dark and agonizing shadows of death began to dominate life. Those who claim to believe are ignorant, since their belief is devoid of certainty. The evidence to denounce such believers as out of the fold of religion is perhaps not sufficient. Nevertheless, their hearts do not lean towards sincere acceptance of God. Mosques and temples are impressive and beautiful monuments, but their worshipers are distracted, restless and without feeling. There are also some insane individuals who have succeeded in defiling religion with their narrative of extremism and violence.

The followers of religion find no joy, and the lives of those without religion feel empty and unsatisfied. People feel trapped in a major crisis of anxiety, uncertainty and helplessness, and are blindly beseeching God for solace. They anxiously wait for a single ray from the sun of certainty to fall on them. Without God, life would be utterly desolate. The scientists who hold the fuses of the atomic and hydrogen bombs are fully aware of this. The culmination of modern intellectual thinking is this: that the scrolls of life should be rolled up and the earth should return to the barren state in which it existed four billion years ago!

The rise and fall of nations, their freedom and enslavement, and their poverty or prosperity is not entirely driven by theories manufactured by human minds, such as communism. Even the reign of Prophet Kings did not result in the creation of classless society. A truly classless society has never been seen on earth and nor has any single nation on earth ever experienced abundant prosperity and continuous liberty. It is difficult even today to find a situation in which people nurture the dreams of an imaginary paradise on earth. However, there has always been a conspicuous difference in the social history of the east and the west. The nations of the west have suffered many horrific revolutions, but in the east revolution by the masses did not occur. It is difficult to find parallels of popular uprisings such as French revolution, the Russian revolution and the Chinese revolution in the history of the east. All these revolution failed to live up to their ideals. For instance the French revolution began with the proletariat but ended with the most despotic kind of monarchy. Similarly, the Russian revolution was buried in its own shroud without delivering the dream of a classless society. This also happened to the first major communist movement known as Mazdakism (founder Mazdak d.524) which spearheaded a bitter revolt against the rule of monarchy in the reign of Noshirvan.

The ideological success of Marx and Lenin in European culture can be explained by several factors. Russian society had entered the final phase of its decline. Almost all the notable writers of the time, such as Tolstoy, Sholokov, Dostoevsky, Boris Pasternak, Schoenstein and so on, alluded to the cancerous state of affairs of Russian society. This perhaps explains why Russian literature attained a realism which no other literary tradition did. However, the revolution of Karl Marx was short lived. The reason for this is because it was not a revolution of positive ideas, but one of negative reactions against the tyranny of the rulers, nobles and gentry.

The historical analysis of Marx does not have a universal application, and nor can it be utilized in Non-European societies. For instance, in Eastern societies there was no possibility of such a revolution ever occurring. The existence of not one, but two system of social security and welfare ensured that mutual respect, positive dealings and social ethics were never absent from the social fabric. The institutions of Zakat(One of the 5 pillars in islam) and sadaqa (Giving for the sake of God) promoted social stability that gave no reason or excuse for the poor and dispossessed to develop a negative reaction. As far as equality of distribution and treatment is concerned, we find that the kings and sultans of the time did not develop notions of racial or personal superiority, with the result that even slaves who rules Egypt between 1250 and 1517. Similarly, the subservient Seljuq tribesmen of Asia Minor, on the basis of their ability alone were able to gain such power and honor that they became king of Kings, laying the foundations of the Ottoman Empire.

To declare religion as opium is both right and wrong. A glance at the role and character of the religious scholars in the Christian world makes it easy to understand why it is correct to call religion as the opium of the people. For instance, the priests were exploiting the rich and poor alike by distributing ‘tickets, to paradise which could be bought for a meager sum of ten or fifteen pounds. The nobles and aristocrats were devoted to tyranny and despotism. Religion was reduced to a temple whose priests showed an interest in the wealth and status of the worshipers, purely for selfish gain. The situation regarding taxes was such that there was a taxi levied on even essentials, such as walking in the street and on baking bread. Killing and bloodshed were common occurrences. Human life was cheap; even shadows had more value.

This atmosphere of oppression and exploitation led to slogans which fanned the flame of hatred against the bourgeoisie, ensuring that this way of thinking became entrenched in the minds of the poor. It was these same negative sentiments which Marx ignited. Like the French revolution, the Russian revolution sowed the seeds of such intense hatred whose embers continued to smolder in Europe long after the event. The French revolution laid the foundations of colonial thought, and the Russian Revolution, because of the negative emotions it unleashed, became the source of fear and apprehension to the world.

In contrast Islamic culture, despite a period of decline, was able to provide two basic values to people. First, justice was never threatened to the extent that social actors gave up all hope of fairness, and second, no group in society ever reached a state where they came to the brink of total annihilation. No doubt, Islamic lands experienced internal struggles for power, and much blood was shed in the fight for the crown. However, the masses did not experience any catastrophic effects as a result of these internal feuds. In some cases sovereignty changed hands several times in a matter of days and months, but this had very little impact on the way of life, morality and social norms of ordinary people. The morals of the ruling class, too, did not exceed the boundaries of God. Even the worst of rulers felt constrained to stay within the confines of the Islamic social and moral order.

This proved to be a stabilizing for society. Even communism and socialism were unable to convincingly attack religion in Islamic societies. Although, in relation to Christianity they did have some success, when it came to the Muslims this ideological clash was faced with a powerful response which defended the moral values of Islam, which compared to Christianity did not have the same level of ambiguity. It was a pure and simple faith, a complete and structured book of law which contained a framework encompassing all the principles of socialism and communism. In fact it went further and offered psychological and spiritual benefits whose outcomes would continue into the next life. Marxism and Leninism failed to make a dent in the power of the teachings of Muhammad the Messenger of God, and when they began to force themselves on Islamic societies and began taking practical steps towards this, they were greeted with a final and crushing blow at the hands of Islam and its followers. In fact, Islam come under attack by three main ideologies: nationalism, secularism and religious extremism. Dealing briefly with nationalism, this did not remain for too long amongst Muslim societies, and the only recognizable outcome of this ideology was the division and separation of the Muslim Ummah. Mustafa Kemal Pasha, the founder of Modern Turkey was a military genius, but he had a limited intellect characterized by a negative and reactionary response. Gaining freedom for Turkey from its enemies was a supreme achievement, but to attack Islam due to the practices of some shortsighted mind. In the same way, Arab nationalism was also a conspiracy devised by certain political and military leaders who aimed to benefit personally from the break-up of the mighty Ottoman Empire. Of course, we must acknowledge the important role which nationalism played in the struggle for freedom from colonial powers such as Britain. However, power hungry politicians were unable to adapt and turn away from nationalism after independence had been achieved. Entangling themselves in the peaks and troughs of power, they sowed the seed of political disunity amongst Muslims, the effects of which live on even today.

The religious extremists, on the other hand, were so impressed with the pragmatic and objective approach of Europe that they swept away the sublime intellectual traditions of Islam and claimed to lay the foundations of an Islamic state based on the outward compliance to the laws of the Shar’ah. This partial view of Islam plunged the Muslims into an intellectual and religious crisis. Centuries have lapsed and bosom of Islam continues to produced long-bearded Mullahs complete with Turbans and religious paraphernalia, but as yet not a single Ghazali , Shaadhli, Alinn bin Usman Hujweri or Abdul Qadir Jeelani has been born.

To be continued to the wonderful chapter which makes easy The choice " The Arduous Choice" ..will show day after tomorrow as i pasted a lot of stuff today besides it was already shared but its difficult for those who dont have much reading n digestive habit :)

TIME

The unreality of time is a cardinal doctrine of many metaphysical systems, originally derived, from the certainty which is born in the moment of mystic insight. As a Persian Sufi poet says:

"Past and future are what veil God from our sight. Burn up both of them with fire! How long Wilt thou be partitioned by these segments as a reed?"

The belief that what is ultimately real must be immutable is a very common one: it gave rise to the metaphysical notion of substance.

It is difficult to disentangle the truth and the error in this view. The arguments for the contention that time is unreal and that the world of sense is illusory must, be regarded as fallacious. Nevertheless there is some sense—easier to feel than to state—in which time is an unimportant and superficial characteristic of reality. Past and future must be acknowledged to be as real as the present, and a certain emancipation from slavery to time is essential to philosophic thought. The importance of time is rather practical than theoretical, rather in relation to our desires than in relation to truth. A truer image of the world, is obtained by picturing things as entering into the stream of time from an eternal world outside, than from a view which regards time as the devouring tyrant of all that is. Both in thought and in feeling, even though time be real, to realize the unimportance of time is the gate of wisdom.

That this is the case may be seen at once by asking ourselves why our feelings towards the past are so different from our feelings towards the future. The reason for this difference is wholly practical: our wishes can affect the future but not the past, the future is to some extent subject to our power, while the past is unalterably fixed. But every future will someday be past: if we see the past truly now, it must, when it was still future, have been just what we now see it to be, and what is now future must be just what we shall see it to be when it has become past. The felt difference of quality between past and future, therefore, is not an intrinsic difference, but only a difference in relation to us: to impartial contemplation, it ceases to exist. And impartiality of contemplation is, in the intellectual sphere, that very same virtue of disinterestedness which, in the sphere of action, appears as justice and unselfishness. Whoever wishes to see the world truly, to rise in thought above the tyranny of practical desires, must learn to overcome the difference of attitude towards past and future, and to survey the whole stream of time in one comprehensive vision.

Darwin's Origin of Species persuaded the world that the difference between different species of animals and plants is not the fixed immutable difference that it appears to be. The doctrine of natural kinds, which had rendered classification easy and definite, which was enshrined in the Aristotelian tradition, was suddenly swept away forever out of the biological world. The difference between man and the lower animals, was shown to be a gradual achievement, involving intermediate being who could not with certainty be placed either within or without the human family. The sun and the planets had already been shown to be very probably derived from a primitive more or less undifferentiated nebula. Thus the old fixed landmarks became wavering and indistinct, and all sharp outlines were blurred. Things and species lost their boundaries, and none could say where they began or where they ended.

But if human conceit was staggered for a moment by its kinship with the ape, it soon found a way to reassert itself, and that way is the "philosophy" of evolution.]A process which led from the amoeba to Man appeared to the philosophers to be obviously a progress. Hence the cycle of changes which science had shown to be the probable history of the past was welcomed as revealing a law of development towards good in the universe—an evolution or unfolding of an idea slowly embodying itself in the actual.
The predominant interest of evolutionism is in the question of human destiny, or at least of the destiny of Life. It is more interested in morality and happiness than in knowledge for its own sake. It must be admitted that the same may be said of many other philosophies, and that a desire for the kind of knowledge which philosophy can give is very rare. But if philosophy is to attain truth, it is necessary first and foremost that philosophers should acquire the disinterested intellectual curiosity which characterizes the genuine man of science. Knowledge concerning the future—which is the kind of knowledge that must be sought if we are to know about human destiny—is possible within certain narrow limits. It is impossible to say how much the limits may be enlarged with the progress of science. But what is evident is that any proposition about the future belongs by its subject-matter to some particular science, and is to be ascertained, if at all, by the methods of that science. Philosophy is not a short cut to the same kind of results as those of the other sciences: if it is to be a genuine study, it must have a province of its own, and aim at results which the other sciences can neither prove nor disprove.

Evolutionism, in basing itself upon the notion of progress, which is change from the worse to the better, allows the notion of time, to become its tyrant rather than its servant, and thereby loses that impartiality of contemplation which is the source of all that is best in philosophic thought and feeling.

Quote:

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Originally Posted by MANICHAEAN

Dear Usman
Because it is a forum, because its relevant, but most of all because debate is healthy.
Best regards
M.

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comon dear! i m not debating here. i m just sharing something here. and if u read from the start i made the request to all to hold on ur comments/question until i finish the whole.

i dont know why our this friend is not able to understand this simple thing. can anyone tell me?

Dear M. but when u pasted 'Time', almost all philospher tried in this subject as well, i couldnt stop my self to tell about something i feel about it. once again i dont want to share/debate other things in this thread so come with me at another thread , link is given below.. :)

http://www.online-literature.com/for...t=63002&page=4

The Arduous Choice..1/2

Human Beings chose a very difficult path. Deceived by their own greatness, humanity decided to take by force what God would have given them out of His grace. Relying on cause and effect they attempted to snatch from God that which God would have given to them directly. As the field of human intellect and consciousness spread and matured, humanity turned its back more and more on the simple and the pure. They adopted greed and the temptations of the reptilian Self as their guide and chose to ignore the injunctions of God, like a child whose newly acquired and uncontrollable ability to reason leads him to think in a grandiose, pretentious manner.

Being impulsive has always been Man's characteristic. Impulse is a quality which can never be free from error and irrationality. This is why when God offered the guardianship of the intellect and consciousness, He also gave an assessment of Mankind that they could be ‘ignorant’ and ‘oppressive’. They would not grant the rights of others, and had burdened themselves with a responsibility they did not have the resolve to carry. When it came to demanding their rights, nobody was under any doubt or confusion. But how many people supported the cause of knowledge and awareness? In fact, most of the human race became steeped in ignorance: real knowledge of the Creator and the cosmos was lost.

As the ‘instruments’ of human consciousness evolved, humanity's awareness shifted from external gods towards arrogance, conceit and desire for distinction. The human being who once trembled with fear because of the shadows cast by the setting sun, the clashing of thunder and lightning, the rustling of leaves, the howling winds in the open plains, now claimed wisdom, sovereignty and mastery over Nature. The ghosts who used to haunt him changed their shape and form: fear and loneliness were replaced by pride and self-importance. In the past Man lived in the fear of not one, but countless gods: now he claimed to be God himself! Becoming the embodiment of narcissism, humanity refused to accept the existence of any other being greater than itself. Mankind was prepared to fight for its claim to Godhood.

This path was very difficult. The false dream of subjugating the Universe had taken hold of the human mind like an evil spirit. The notion of his own Godhood pushed him to attribute to himself everything which pointed towards an absolute reality. Intellectual pride trampled over his already limited and deficient intelligence. Instead of putting right untold mistakes of the past, this ‘ignorant oppressor’ put into jeopardy humanity’s entire future, by spreading doubt. Is it possible to find a way of acceptance and acknowledgement of human responsibility between the two opposing extremes of ignorance and realisation, a path which would encourage the human race to undertake an objective analysis of reality? This would be a path which would compel it to perceive the terrifying dangers lying ahead. Humanity has lost its grip on the reins of time and reality. Moderation has been swallowed up by fanaticism. The human race is not galloping towards God, but riding on an unsaddled, unbridled horse of lighting speed who is charging towards a dark, horrifying and frightening hell.

Miracles of all kinds have occurred throughout history. On the surface, the miracles of prophets and saints seem to be bewildering, supernatural acts. In reality, they are the application of as yet undiscovered laws. Without relying on apparent cause and effect, with the support of God, the ‘breaker of habits’ of human reason, all those events occurred which would have taken billions and billions of dollars or roubles of technological investment to achieve. In fact, these miracles broaden the horizons of human thought by expanding the realms of possibility. Of course, the cooling of the fire for Abraham is a miracle, but it is also the application of a law.

It would come as no surprise if after three thousand years of effort and research science should be able to discover the principles governing the essential properties of all things. It appears that the mysterious clouds which provided shade in the desert for the tribe of Moses, the bursting forth of twelve fountains from the staff of Moses, the curing of the blind, the leper, the ‘madman’, and bringing the dead to life by Jesus all occurred without any known principle of cause and effect. A prophet is not sent to himself. In everything he does he points to the realm of the possible. Has not the person who transported the throne of Sheba thousands of miles within a blink of an eye directed us to the possibility of fusion and diffusion? Did not the control of the winds and the flying throne of Solomon indicate the possibility of air travel? Did the inspired understanding of Khidr not hint at the possibility that events can be governed by alternative non-physical causes? Were not extraordinary creatures, such as Genies (Jinns) and Devils, manipulated to build mighty palaces? All this is merely within the realm of possibility and control here on Earth. Did not the beautiful event of the Mi’raaj (night journey) expand the limits and boundaries of the cosmos? What is more, the splitting of the moon by a signal of the Prophet’s finger informed the residents of the Earth of the possibility of their control of space and their sovereignty over the Earth and Skies. Miracles are not just to shock and bewilder people, nor are they purely psychological commentaries on the psychopathic and psychotic tendencies of religious believers.

Twelve hundred thousand people witnessed the miracles of Moses, .....

To be continued...

Quote:

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Originally Posted by usman.khawar

i dont know why our this friend is not able to understand this simple thing. can anyone tell me?

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You should use a blog. You have started a thread about Mysticism, and this is where topics are discussed (the Forum). LitNet also has blogging features that many users use, and if you just want to post something without discussion, that's a much better way to do it. Check it out!

If you post in an online forum, then you are in an area of discussion. Mysticism is a topic that might deserve some discussion, but you seem to want to just lay out some opinion/teaching from a particular viewpoint on the topic.

It should also be remembered that proselytizing is against the rules of this particular forum.

Quote:

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Originally Posted by billl

You should use a blog. You have started a thread about Mysticism, and this is where topics are discussed (the Forum). LitNet also has blogging features that many users use, and if you just want to post something without discussion, that's a much better way to do it. Check it out!

If you post in an online forum, then you are in an area of discussion. Mysticism is a topic that might deserve some discussion, but you seem to want to just lay out some opinion/teaching from a particular viewpoint on the topic.

It should also be remembered that proselytizing is against the rules of this particular forum.

---

Thanks Bill :)

Sure! You're welcome.

Thank you both.

I'm not here to pick fights. There is enough of that elsewhere.

But as has been pointed out on a number of occasions, this is a FORUM. That also is a "simple" aspect to understand.

I could start a thread on the King James Version of the Bible and post extract after extract, day after day, for the next two years, but it would be meaningless, unless it was discussed and alternate viewpoints were openly considered.

Having said that & explained my motives, I must in fact thank you Usman, as this entire exercise so far has made me read up on a subject, that previously I had only touched upon.

Also sadik, please let us know (on this thread), what YOU think and not just copy and paste from a book, however much your belief in it. D'ont worry about the English for if the tables were reversed, my Arabic is basic & learnt from the Bedouin.

Best regards
M.

I will but after finishing what i have started to share with u guys my friends.. :)

The Arduous Choice..2/2

Twelve hundred thousand people witnessed the miracles of Moses, hordes and hordes of people took advantage of the hand of Jesus, five thousand companions witnessed the flowing fountain from the Prophet’s finger. If seeing is believing then these miracles contained complete, convincing observable and intellectual proofs of reality. But history shows that belief did not always follow the act of witnessing a miracle. The question this raises is what was the purpose of miracles? Was it simply to amaze and confound people? This doesn’t seem likely since human beings are easily overawed and dazzled by the inexplicable wonders of Nature. In fact, we see that people are perplexed and shocked by a startling noise, by ghosts and imaginary phantoms, by the tap of a hand, or even by the jingling of trinkets. Is there any need for yet more major miraculous events just to shock and astound?

Was Man not informed that if you follow God and remain steadfast to the teachings of the prophets, you would not have to endure hardship? Instead of preoccupying yourself with billion dollar building projects, just fulfil the obligation of gratitude with sincerity and conviction. If you do this you will find that like Uqbah-bin-Naafi the jungles of Qairawaan will submit themselves to you; that like Sa’d-bin-abi-Waqaas the hurricanes of Madaain will create a pathway for you; that like Moses and Alaa al-Hadrami the river Nile and the lakes of Hadramaut submit to you. The Absolute Power of God will accompany you. In the midst of pitch darkness and howling sandstorms candles will be lit for you, as they were for the inhabitants of Madinah. Angels will rush from the heavens to listen to the recitation of Usaid-bin-Hudair. The promises of Bara-bin-Malik will always be fulfilled. The mighty gates of Khaiber will become like a twig in the hands of Ali al-Murtada. From a distance of a thousand miles the voice of Umar will reach Naeem-bin-Saariya. The effects of deadly poison will not work on Khalid-bin-Waleed even if he puts the poisoned chalice to his lips. The insight of Ibn Abbas will remain till the day of judgement. The prayer of Bukhari will be accepted as soon as it is uttered. Attacking armies will be diverted from Damascus by the supplication of Muhammad-bin-Muhammad al-Jazary. Mankind and Jinn will be subjugated to Abdul Qadir. The benefits of Hiz-ul-Bahr will reach al-Shaadhali. The veils of the Earth will be lifted to allow Ali-bin-Uthman al-Hujweri to witness the Ka’ba.

Science has already achieved some of these possibilities which have been hinted at in these miracles. However, meaningless toil and fanciful dreams of power have put into doubt the outcomes of human effort. Construction has become the tool of destruction. The struggle for survival of the fittest is dragging us towards total annihilation. Short-term gain is leading to unimaginable loss. Without God, the ‘ignorant oppressor' has cast the cloak of suspicion and fear of danger over His universe. These days it is impossible to find anyone who is not in self-denial, restless and anxious; we have forgotten our true identity as human beings. Yet those who worked miracles in the past were at peace and did not lack insight. The harmony that can be seen in the inner and outer aspects of these personalises is like an unattainable dream of today.

God had wanted to give humanity, on this Earth for a short while, a life of ease and comfort: hospitality to travellers is a well-known principle! The caravan of life which had stopped for a few moments in the resting place of the Earth had been told that you will find comfort and benefit in this place. In the words of the Quran:

And for you there is an abode in the earth and an (enjoyable) provision for a time (2:36)

However, humanity did not put their trust in the promise of God. They traded hardship for ease. Survival was brought to the brink of annihilation. They exerted all their energy in diverting people from the reverence of God. They succeeded only in opening the eye of worldly cause and effect of the Unique and Compassionate God. But the eye of true knowledge and realisation was blinded. By their own hands they handed over their future not to God but Dajjal (Anti-Christ). Man had chosen a very difficult path indeed!

To be continued with the most important chapter of the book " is there any reliable DATA of God"...