Mysticism : A Truth , A Reality, a path

[MANICHAEAN]

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.

[usman.khawar]

i really appreciate that..

[usman.khawar]

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”

[mike thomas]

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.

[usman.khawar]

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

[usman.khawar]

“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....

[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

[usman.khawar]

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

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

[usman.khawar]

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 ...

[usman.khawar]

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....

[MANICHAEAN]

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.

[usman.khawar]

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..

[usman.khawar]

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?"

[MANICHAEAN]

“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.

[usman.khawar]

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...