2. RELIGIOUS TECHNIQUES
All religions have the
three ingredients, doctrines, moral
teachings and practices. Each of these reinforce the other two.. There are
three ways in which the practices associated with religions can be viewed:-
1. They
are acts of worship. That is, they are done solely in adoration or service of
Allah. This is the way in which Islam views them. Worship means
“Surrender to Allah”, that is, loyalty, devotion, service and
obedience to Allah. It consists of thinking, intending and doing things (a)
which Allah has instructed (b) on behalf of, or in furthering the purposes of,
Allah (c) and doing even all ordinary and mundane things with piety or
consciousness of Allah.
2. They
are techniques. The purpose of religion is the regeneration of man, to bring us
in contact with Allah or Reality, inner and outer. This is equivalent to saying
that the purpose is to develop faculties higher than those which ordinarily
function in man. The religious practices are techniques, a means to this end.
They are not ends in themselves. This, too, is an Islamic view. However, there
is something selfish about a technique which is employed for self-development.
If it is ego-centric then it contradicts the very purpose for which it is
employed, to transcend the ego. Thus, the technique when correct is, in fact,
reduced to worship.
3. They
are a kind of transaction. They are done in order to gain some reward from
Allah. People pray or fast in order to avert misfortune and distress or to
obtain some advantages or benefits which may be material, social or
psychological in nature. This, too, is compatible with Islam. They may be
regarded as a kind of spiritual science in which certain actions have certain
consequences. Allah rewards those who worship Him. This reduces it to a
technique. Some people, however, regard them as a kind magic by means of which
they can manipulate their gods. This implies arrogance as well as selfishness
and can only have no effects at all or harmful ones.
To say
that the religious practices are techniques implies that:-
(a) The difference
between religions lies not in aims but in the techniques they use to achieve
those aims. This applies to doctrines, practices as well as institutions. They
ought to be regarded as a single phenomenon. This is like saying that Medicine
is a single system but different diseases and people require different
remedies. There ought to be no controversy between religions.
(b) The same goal may
be achieved by different sets of means. Different techniques may work for
different people. However, some are
more efficient and universal than others.
(c) The use of
recognised techniques may be quite ineffective because they are incorrectly
practised, perhaps because they are not understood or have been made into empty
meaningless rituals.
(d) They
must be adapted to the nature of people and to circumstances. Some techniques
are better than others for some people and under certain conditions. If either
of these changes than the techniques used ought also to change. But again some
have a much more universal application because they are rooted in what is basic
and common to all mankind. This may be the case with Islam.
(e) People
differ in their levels of development, and may therefore need techniques
catering for this. Some people might not need particular techniques, but it may
be still a good idea for them to undertake all the practices of the religion by
which they are surrounded for the sake of others. These others may not be in a
position where they can do without encouragement, stimuli and reminders.
Indeed, by their arrogance, which may be mistaken, or lack of practice they
may, themselves degenerate.
(f) It may well be
that he who appears outwardly pious because he practices the forms of his
religion, is lost in the sight of Allah, while he who appears outwardly a
rebel, unrighteous or even an infidel is a better man in the sight of Allah.
The Quran reminds us constantly that, not man, but Allah is the judge of the
inner condition of man and of what they do.
“Unto each
nation have We given sacred rites which they are to perform; so let them not
dispute with thee of the matter, but summon thou unto thy Lord. Lo, thou indeed
followest right guidance. And if they argue with thee, say: Allah is best aware
of what you do.” 22:67-68
“For each
(community) We have appointed a divine Law and a traced out way. Had Allah
willed He could have made you one community.... ” 5:48
“...Nor say I (Muhammad)
unto those whom your eyes scorn that Allah will not give them good - Allah
knows best what is in their hearts - Lo! then indeed I should be of the
wrongdoers. ” 11:31
“Lo, those who
believe, and those who are Jews, and Christians and Sabaeans - whoever believes
in Allah and the Last Day and does right - surely their reward is with their
Lord, and there shall no fear come upon them, neither shall they grieve.”
2:62
“And the Jews
say the Christians follow nothing true, and the Christians say the Jews follow
nothing true; yet both are readers of the Scriptures. Even thus spoke those who
know not. Allah will judge between them on the Day of resurrection concerning
that wherein they differ.” 2:113
“And the Jews
will not be pleased with thee, nor will the Christians, till thou follow their
creed. Say: Lo! The guidance of Allah Himself is sufficient guidance. ”
2:120
“And each one
hath a goal towards which he turns, so vie with one another in good works.
Wheresoever ye may be, Allah will bring you together. Lo! Allah is able to do
all things.” 2:148
“Proofs have
come unto you from your Lord, so whoso sees, it is for his own good, and whoso
is blind is blind to his own hurt. And I am not a keeper over you.... Revile
not those unto whom they pray besides Allah, lest they wrongfully revile Allah
through ignorance. Thus unto every nation have We made their deeds seem fair.
Then unto their Lord is their return, and He will tell them what they used to
do. ” 6:105,109
“ And We never
sent a messenger save with the language of his folk, that he might make the
message clear for them.” 14:4
“Each soul
earns only on its own account, nor doth any laden one bear another’s
load. Then unto your Lord is your return and He will tell you that wherein ye
differed. ” 6:165
“And if Allah
willed, all who are in the earth would have believed together. Wouldst thou
compel men until they are believers? It is not for any soul to believe save by
the permission of Allah. He hath set uncleanness upon those who have no sense.
” 10:100,101
“Say: Obey
Allah and obey the messenger. But if ye turn away, then it is for him to do
only that wherewith he hath been charged, and for you to do only that wherewith
ye have been charged. If ye obey him, ye will go right. But the messenger hath
no other charge than to convey the message plainly.” 24:54
“And argue not
with the people of the Scriptures unless it be in a way that is better, save
with such of them as do wrong: and say: We believe in that which hath been
revealed unto us and revealed unto you. Our God and your God is One, and unto
Him we surrender.” 29:46
“And be thou
upright as thou art commanded, and follow not their lusts, but say: I believe
in whatever Scripture Allah sent down, and I am commanded to be just among you.
Allah is our Lord and your Lord. Unto us our works, and unto you your works; no
argument between us and you. Allah will bring us together, and unto Him is the
journeying. ” 42:15
“..that the people of the
Scriptures may know that they control naught of the bounty of Allah, but that
the bounty is in Allah’s hand to give to whom He will.” 57:29
Most
adherents of the various religions are still intolerant of the adherents of
other religions, and the non-religious are intolerant of the religious, and
vice versa. It seems that people either reject religions altogether or adhere
fanatically to one, or else dabble superficially in several. None of these
three attitudes is conducive to learning and development or even to social
harmony and peace. They contradict Religion.
Religions
provide three essential and interdependent teachings that can act causal
factors to transform man when correctly applied:-
(1) A
correct and inspiring set of ideas or doctrines. This must consist of
relevant facts, meanings (modes of
interpreting events and experiences) and values that set goals. These must not
only show us our potentialities but also our failings and its causes and a way
from one to the other.
(2) A set
of spiritual techniques by which transformation can be achieved.
(3)
Because human beings are interdependent and also dependent on the rest of the
environment it is necessary to create and maintain a social system that will
facilitate development. This must deal with family matters, education, culture,
and the physical environment (cities, farms etc, industry, commerce, business
and politics).
Some of
the techniques are as follows:-
(1) The
Doctrine:- This consists of certain
statements that are taken as facts. Some of these are regarded as Dogmas that
characterise the religion and are agreed on by all who join the religion. They
tend to refer to some transcendental truth that is not available for direct
experience but are meant to expand consciousness. They are, therefore, more
like formulae. However, the mere verbal statements, without understanding the
implications, has little value and generally lead to futile disputes.
Meditation is required. A teaching, a certain formulation or way of
presentation has to be established which is understandable to the people for
whom it is created. Buddhism, Christianity and Islam, for instance are
presented in quite different ways. It is mistakenly supposed that the teaching
is itself the religion or the purpose. Hence the conflicts between the
adherents of the different teachings. The acceptance of a verbal Doctrine
should not be mistaken for the acceptance of the truth itself. There are
several reasons for this.
(a) There is
difference between an object, the experience of it, and the verbal description
of it. It is not the verbal acceptance which is important, but the
understanding of it. It cannot be said that he who accepts a statement but
misunderstands it, is in possession of the truth.
(b) The same truth can
be presented in a number of different ways. The acceptance of one does not
invalidate the others.
(c) The doctrine
exists to be used. The individual has to verify it in his own life. It then
becomes the Truth.
It is
necessary to point out that the mission of Muhammad was primarily to the Arabs.
It catered for the conditions of life they knew and the kind of mentality they
had. The Quran is written in Arabic, and cannot be fully translated into any
other language.
“Lo! We have
revealed it (The Quran), a Lecture in Arabic, that you may understand.”
12:2 Also see 13:37, 41:44
“ We never sent
a Messenger save with the language of his folk, that he might make the message
clear for them.” 14:4
On the
other hand:-
“Say (O
Muhammad): O mankind! Lo! I am a messenger of Allah to you all - the messenger
of Him unto whom belongs the Sovereignty of the heavens and the earth. There is
no God but Him. He quickens and He gives death. So believe in Allah and His
messenger, the Prophet who can neither read nor write, who believes in Allah
and in His words and follow him that haply ye may be led aright.” 7:158
“We sent thee
(Muhammad) not but as a mercy to all people.” 21:107
“It is He who
hath sent His Messenger with Guidance and the religion of Truth that he may
proclaim it over all religion, however much the idolaters may be averse.”
61:9
The verse
above does not state that Islam (in the restricted sense of one religion among
many) is to replace all other religions, but the word religion, in the
singular, refers to the religious phenomena in general, whether true, corrupt,
superstitious or perverse. It refers to the eventual replacement of falsehood
by truth.
“Say: Truth
hath come and falsehood hath vanished away. Lo! falsehood is ever bound to
vanish.” 17:81
The Quran
has a universal message. It is not exclusive to a tribe, group or race, or even
a particular religion. Only its presentation is engineered in a manner which
would be understandable to the Arabs. It is, therefore, the duty of Muslims to
present the religion in a manner which is understandable to others, and,
indeed, to themselves. This requires that the people who attempt this should
know the mentality of the people to whom it is presented. They must have a mind
which is not inflexibly imprisoned in their own culture. They must be wise
enough to tolerate certain differences, but know what is essential and what is
not.
A language
is not merely words and grammar, but also idiom, usage, connotations,
association of ideas, references and so on. To say in English that “ he
is round the bend ” or “ he is climbing up the wall ” does
not mean the same when translated into Arabic. Nor does scientific language
translate into poetic or commercial language.
(2)
Frameworks of Reference within which all experiences can be interpreted in a
Unified manner and self-consistent. This encourages inner psychological
integration, removes conflicts, and produces harmony within the person, in the
society as well as between people and their environment. The creation of a
comprehensive world view in order to facilitate adjustment to Reality. A
certain attitude and mental set has to be created.
(3) A
System of Values. The behaviour of Human beings without a system of values is
mechanical. Past experiences create their present state, and present actions
create their future. They are trapped in a kind of vicious circle or wheel,
because they interpret all new experiences by means of forms created by the
past. The teaching about this is particularly emphasised in Hinduism where we
have the notion of Karma. Islam speaks about the prisoner. All religions,
however, give us a set of values by means of which we can operate on the
‘now’ and change the past by a process of reinterpretation as well
as the future by the deliberate application of the value system to a thought,
feeling or action.
(4)
Rituals and rites:- These, too will differ among different peoples.
“Unto each
nation have We given sacred rites which they are to perform; so let them not
dispute with thee of the matter, but summon thou unto thy Lord.” 22:67
Rituals
have several purposes:-
(a) Human
beings require rituals since they are outer manifestations of inner resolutions
and reinforce these. Religions create the appropriate psychological and social
conditions which will facilitate certain kinds of psychological or spiritual
developments. Mythologies, ceremonies, and institutions such as certain kinds
of festivals, places such as churches and monasteries have this function.
However, the nature of people in different places, conditions and times differ
and this determines what will be effective. In the West, for instance, people
have abandoned religion because in a technological age the myths connected with
Jesus have become largely meaningless to them. Islam requires no such myths.
Movements such as Nazism and Communism have also tried less effectively to
manipulate mass psychology for entirely different purposes and have succeeded
for a short time with disastrous results. The difference between the secular
and religious movements lies in this that the aim of the former was to
condition and control human beings for the purposes of the State while the
original aim of the latter was to cultivate a higher awareness and to set
people free. However, religious organisations have also had the political
purpose.
(b) To
create experiences that cannot otherwise be obtained. To create and maintain a
sense of the sacred, the mysterious and the miraculous pointing to the
existence of a level of reality beyond the mundane. To create a deeper
psychological impression regarding things which are important to human life
which otherwise, because of familiarity, would vanish into unconsciousness.
(c) The
special practices of the religions such as meditation, prayer, fasting etc have
a more direct developmental effect. Their function is to arouse, exercising and
strengthen the higher faculties and to modify and control the lower faculties
so that they do not interfere with the proper functioning of the higher
faculties.
(d) Some
doctrines, organisations and rituals exist not because of any value in
themselves but because they provide a foundation for moral behaviour which
facilitate social life. They exist to act as binding forces which provide
social solidarity and harmony. Some rituals may exist only to act as reminders
or reinforcers. e.g. the Azan, the call for prayer.
(e) Some
rituals create hope, faith or love, courage and so on. Some create
psychological conditions which are powerful enough to bring about physiological
changes. They can strengthen the immune system and cure diseases. Others induce
psychological or spiritual experiences. Some of these may be regarded as
hallucinations. However, the word, hallucination, should be used only if the
experience is mistaken for an external physical one.
(f) They
may exist as vehicles to transmit the teaching down the ages, so that they are available
for those who can use them effectively, even if most the people of the time do
not understand them. We need not, therefore, condemn those who merely go
through the motions in ignorance. It can, however, be hardly said that those
who perform these rites without understanding, and even without knowing the
language, are benefiting themselves. And yet the piety with which some of these
ignorant people perform them, benefits them far more than the neglect and
hypocrisy of the so called learned. There are often much better people, more
virtuous, kinder and upright among them than among the more sophisticated and
educated.
(g) Some
exist to comfort and strengthen when circumstances, inner or outer, create
despair or weaken resolutions.
(5)
Self-awareness, self-examination, self-confrontation are essential aspects of
religion that arise from the description of both the ideal and the anti-ideal. The purpose is awakening and repair of what has
gone wrong, of healing and self-reconstruction:-
“Say: I exhort you only to one thing
that you awake for Allah's sake (or stand up before Allah) in twos or
singly,…” 34:46
“Is he who has laid his foundation upon
the fear of (duty to) Allah and of His good pleasure better, or he who has laid
his foundation upon a crumbling undermined sand cliff, which crumbles away with
him into the fire of hell? Allah guides not a people who do wrong. The building which they have built will
not cease to be a source of doubt in their heart until their heart are cut
asunder; but Allah is Knowing, Wise.” 9:109-110
“O mankind! There has come
to you a direction (guidance, exhortation) from your Lord, and a healing for
the disease in your breasts, and a guidance and a mercy for believers.”
10:53
Some of
the techniques are as follows:-
(a) That
the scriptures or equivalent reminders are constantly studied to act as
constant reminders as to what the goal is. Many irrational and harmful
processes take place at the subconscious level. Sometimes just becoming
conscious of these processes dispels them. Satan, as it were, works in the dark
and the light causes him to slink away.
(b) That
the certain positive beneficial ideas, intentions and actions are constantly
reinforced by repetition, but in a conscious manner. The tendency to automatism
needs to be countered.
(c) That
negative thoughts, intentions and actions should be opposed by positive and
beneficial ones. This often also works between people. If an evil or hostile
deed is countered by a good and friendly deed, foes can be converted into
friends and evil into good.
(d)
Spiritual exercises that consist of deliberate conscious actions or concentrate
consciousness on whatever one is doing.
(e)
“Just do it”. Do not think about doing it or worry about it.
(f) Giving
results in receiving. Emptying oneself of pride, prejudice, opinion, greed etc
causes attraction while the presence of these qualities causes repulsion.
(g) There
is power in unity. It is well known that several sticks tied together are
stronger than each of them separately. But it is also true of people and of
thoughts, feelings, actions and characteristics. A system of interlinked ideas
strengthens each. Conversely if one wants to weaken something one needs to
divide and detach. Unity can be achieved by combination or by creating order. Unlike
things can be arranged in a co-operative manner. This enables the arising of
new characteristics and powers.
(h) Effort
should not be overdone, but balanced with relaxation. Too much or too intense
effort is counter-productive. It may produce negative effects, lead to
exhaustion or disgust and rebelliousness. Guilt feelings tend to create this
effect. But religions counter this by the idea of forgiveness. Rather than
doing good actions resentfully or heavily as something difficult, it is
necessary to cultivate enjoyment in doing what is good.
(i)
Cultivating awareness of Self as an inner centre of stability and practice
inner detachment from the external world and from ones own physical and mental
object and events.
(j) The
main or most important techniques are those that create faith. Faith is
connected with ones being or soul.
There is a distinction and connection between Being, Knowing and Doing
that leads to Creation or transformation:- B > K > D > C. This is how
Allah has created and that is how man who is an agent of Allah (2:30) having
the spirit of Allah in him (32:9) ought also to behave. Faith is cultivated by
transforming ones Being through interaction with Allah and the reverse of the
above sequence:- C > D > K > B.
(k) In a
more general sense, guidelines are given as to how a person can or should deal
with himself and achieve inner integration, self-fulfilment, harmony, peace and
self-realisation.
(6)
Religions also create Communities in which the value systems can be established
so that there will be mutual reminding, encouragement, reinforcement and
support in applying these values. The direction of development will then be
changed. The social system must provide suitable conditions within which the
religious life is possible. It must be governed by certain rules, inner and
outer standards of behaviour and a common purpose. Though the moral principles
apply to all religions, the details of the social system will differ according
to the times and places and the nature of the peoples. The kind of communities
established by Moses for the Jews or by Buddha in India hundreds of years ago
in an agricultural age, for instance, could not work in a modern industrial age
or among people with a different experiences and knowledge What works in an arid
hot desert will not necessarily work in the cold and wet north. A tyrannical,
materialistic, disordered or immoral society cannot sustain spiritual values.
Islam provides guidelines for the creation and maintenance of a Society where
the spiritual system designed for human development can be best implemented.
These apply to the inter-personal, inter-sexual, inter-generation,
inter-communal, inter-national and even inter-species relationships, the
culture, the economics, the politics and relationship with the environment. The
Society should have features that:- (a) Allow the necessary spiritual
practices. (b) Disallow practices
that are spiritually harmful. (c) Provide reminders. (d) Actively encourage
spiritual practices and discourage harmful ones. (f) Provide incentives and
stimulation for enhancement and development of useful and beneficial practices.
(g) Facilitate mutual co-operation and reinforcement of good motives and
removal of bad or useless ones.
(7)
Religions provide a Religious Law, a Shariah. The function of this is:-
(a) To get
people to behave in a manner as if they were already spiritually regenerated,
at least to a degree to which their present state of development allows.
(b) To at
as an educational device – the law tells and reminds people what is
acceptable or not.
(c) To act
as a threshold that prevents slippage to a lower state of behaviour.
(d) To act
as a platform from which higher states can be reached.
The Quran does not
describe the details of the various techniques. These details were added later
by the Prophet, Muhammad and others, who interpreted the Quran for the people
of the time. It may, therefore, be said with some justification, that there are
two aspects to the Islamic teaching, namely the Universal which applies to Religion
in general, and the special which may be properly called Mohammedanism. In so
far as Islam recognises the validity of other religions, it must be said to
recognise techniques other than those taught by Muhammad. Nevertheless the
specific techniques taught by the Prophet Muhammad must be considered
important, not only in themselves, but also because they are a guidance as to
what form and purpose they should have. We need to study how and why they were
produced. However, it is only a Prophet who has such knowledge and the
alterations created by lesser men must be suspect. Without such guidelines any
one could invent anything whatever, and its efficacy must be doubtful, to say
the least. Few of the people who create changes in religion have the knowledge
to know what they are doing. It is necessary to know the quality of the person
from whom one receives a religion. Thus, though no claim is being made here
that the whole significance of the various techniques is known, an attempt is
being made to discover them. It is possible that research will also enable
people to create other techniques of spiritual development even with the aid of
new physical technologies.
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A set of Guiding Principles can be described as
follows:-
(1) To cultivate awareness of one’s Soul or real
“Self” as a Spirit of Allah.
(2) The aim of life in not to do but to Be.
(3) To feel ones identity with others – we all
derive from the same soul (Quran 4:1) and are in essence part of a single soul
as all have the Spirit of Allah in them. We are the same but for the
differences of external circumstances. We are one family connected genetically
and interdependent through all kinds of materials, forces and processes,
physical, social and psychological.
(4) The Universe is a system in which all things
interact and are interdependent and this planet is a sub-system of which we are
also a part. We are as it were a centre of convergence and divergence of forces
in a Universal Field which is a network.
(5) Everything is in perfect balance and is as it
should be. It cannot be otherwise.
(6) We exist because certain appropriate resources
exist. If they did not exist, then we would not exist. There is intrinsically
no discrepancy, though man may create it.
(7) All good comes from Allah, evil comes from man.
Objectively speaking there is no such dichotomy. Good and evil refer to
man’s judgement because we understand things relative to each other. But
even so there is a difference between subjective judgements and objective judgements,
between personal likes and dislikes and that which is really beneficial or
harmful for us.
(8) Everything is paid for in some coin, physical,
mental or spiritual. Giving does
not deplete and taking does.
(9) The purpose of life is Spiritual Evolution, the
increase in the faculties for consciousness, conscience and will. This requires
self-control and cannot be done by external control. All things should be done
from ones own soul or being and not from external compulsion. The autonomy and self-determination of
others should never be flouted. This means that interactions between people require
mutual consultation and consent, and efforts at developing understanding,
motivation and ability.
(10) It is necessary to cultivate a positive attitude
that welcomes experiences and not a negative one that obstructs or repels. It
is not that bad things are enjoyable and good things are difficult but that we
should cultivate enjoying the good and abhorring the bad.
(11) One can learn from both fortune and misfortune,
pain and pleasure. They are known with respect to each other and both pass away
and give way to each other. Both have the same function because pleasure
attracts to one pole and pain repels from the opposite.
(12) By behaving as if one is already perfect leads to
modification of the person towards perfection. It is necessary to discover that
perfection consists of.
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In order to understand the techniques used in
religion we must keep the following considerations in mind:-
1. The human being can be regarded as consisting
of several layers which reflect the history of organic evolution. The brain
itself shows three layers, the basic, the middle and the higher known as the
cerebrum. But in human beings large parts of the frontal lobe appear to be
mostly inactive, and can be cut out without any apparent change in behaviour.
This points to the fact that there is a higher organ present which has not yet
developed a function. This is not unusual in the history of evolution. The eye
developed before it found a function. There is a gland in the brain, known as
the pineal gland which appears to be formed of the same tissue as the eye. Its
function is little understood. It seems to have something to do with
sensitising the brain. In some religious literature this organ is associated
with insight, and perception in a medium other than ordinary light, perhaps
other electromagnetic forces or the spirit.
2. The word ‘Spirit’ refers to
whatever force this higher dormant organ is sensitive to, and the fundamental
creative force underlying all others. All religions throughout history have
recognised the existence of this creative force, the Word or Logos, not yet
known to science, which pervades the Universe and all things in it. People vary
in their sensitivity to this force. It is absurd to deny the existence of
something to which so many people bear witness. Electricity has only recently
been discovered and yet its uses have in a short time transformed our knowledge
and life. The Light Verse in the Quran appears to compare it with something
like that which we know as Electromagnetism. We will consider it to exist at a
sub-quantum level.
“Allah
is the Light of the heavens and the earth. The similitude of His Light is as a
niche wherein is a lamp. The lamp is in a glass. The glass is as it were a
shining star. This lamp is kindled from the blessed tree, an olive neither of
the east nor of the west, whose oil would almost glow forth of itself though no
fire touched it. Light upon Light. Allah guides unto His Light whom He will.
And Allah speaks unto mankind in allegories, for Allah is knower of all
things.” 24:35
The operation of this force is as miraculous as
the uses of electricity in the modern world would be to those who did not know
of its existence.
3. At the lowest level man consists of
instincts and mechanisms which are concerned solely with the maintenance of
life like the reptiles. At a higher level, like mammals, he also has organs and
faculties which are concerned with social living and emotional life. At the
third level we have the truly human, the capacity for impersonal thought and
voluntary action.
There is a fourth layer which may be
termed the Spiritual. At this level there is a centre of integration capable of
controlling the lower levels. People speak of an “I”, but do not
realise that the “I” they speak of is normally not the master but a
slave, the ego. Man seldom acts in a deliberate manner, but mostly reacts to
external and physiological impulses or automatically through habit. These three
modes of behaviour must be distinguished.
4. The Spiritual level in man can be regarded
as having three faculties, namely Consciousness, Conscience and Will. This is
equivalent to thinking, feeling and action at the mental level or to sensation,
processing and reflex motor action at the physical level.
Consciousness is not the same as thought
since it is possible to think without being conscious of it. It refers to
awareness and ‘seeing together’. Conscience is not to be confused
with what has been called the Superego. The former refers to something inherent
while the latter refers to social conditioning. Conscience refers to
‘feeling together’. Will is usually misunderstood. People suppose
that they possess Will because they are able to perform voluntary as opposed to
reflex or instinctive actions. Usually if there is a conflict between two
desires the stronger of the two wins. This is quite automatic. Here the word
Will is used to refer, not to reaction, but to the coordination and control
exerted by the higher faculty over the lower. It refers to ‘acting
together’. There are techniques of development connected with each of
these.
5. The development of the higher levels depends
on exercise. This may require the deliberate activation of a higher level and
the suppression of the interference from the lower levels. Emotions, for
instance, must be controlled to allow the intellect to function correctly. This
is not unlike causing the muscles to grow by exercise. The discomfort which
such exercises cause and the desire to do something else instead, has to be
suppressed. This is known as self-discipline. Human ability to do anything
whatever depends ultimately on how he can control his own muscles, emotions,
desires and mind. Since these exercises have no other purpose but to cause inner
growth and have no external purpose whatever, an ignorant onlooker, or one, say
from another planet, may well be puzzled by such behaviour. Indeed, it is
merely habituation which prevents most people from wondering why they are
performing apparently meaningless rituals.
6. We must not assume that because we have
spoken about the techniques of self-development that this is necessarily a long
process of gradual development. The higher faculties already exist in man,
though they lie dormant. The efforts made do not produce or guarantee the
awakening or regeneration. They merely prepare the receptacle for
enlightenment. This is in the nature of a gift, a blessing of God. It is as if
the eye was diseased and procedures were taken to heal it. Then suddenly it functions
and we can see. But the light by which we see has always existed. It is
comparable to the flash of understanding or intuition which comes to a person
when all efforts have been exhausted. Though in some people the higher faculty
is less suppressed than others, and some people can attain sudden enlightenment
after varying amounts and periods of effort, the rest of humanity still
undergoes a slow process of gradual evolution. This may be because of the
efforts and changes brought about by those who have achieved such
enlightenment.
“By
His Command He casts the Spirit upon whom He will of His servants. ”
40:15
7. The different layers in man affect each
other. It is possible to divide people into categories according to how much or
how little their behaviour is governed by the lower levels. Some may be
governed mainly by the physiological level, others by the social level. Still
others may be governed by the impersonal level. But this does not imply that
the physiological or social levels do not affect their behaviour, or that they
are not important. The interference of one level with another is very common
and leads to many malfunctions and perversions. Islam is against excesses in
self-discipline. It leads to all kinds of self-mutilation. The lower levels
have their own important functions to perform. They cannot be neglected since
they also maintain the functioning of the higher levels. The brain cannot
function properly if the body is malfunctioning. We still must seek food,
security and health, and we must reproduce and cooperate with others. But we do
not do this as animals or primitive man does.
8. Differences between people may depend partly
on inherent (genetic) factors, partly on environmental factors (training and
circumstances), and partly on the kind of efforts people have made at
self-modification. When we speak of efforts we have to take into consideration
three factors:- the amount of effort, the quality of the effort and the
appropriateness of the effort within the context of all inner and outer
conditions. A great amount of effort without the proper techniques and in the
wrong conditions will produce no result. A good technique without adequate
effort and in inappropriate conditions will also produce no results. We may
compare this to a miner who tries to extract gold, or a farmer who tries to
grow a crop, by using wrong equipment, inappropriate and inadequate work in the
wrong place.
At one time people merely concentrated on the quantity
of effort. But the modern world was built when attention was diverted to
techniques. A third stage is only now beginning where the conditions within
which the efforts are made are also becoming important. There is a time and a
place and an order within which certain things are possible and others are
impossible.
There are also environmental and genetic
factors which aid evolution. Genetic factors were the only ones in the far past
among the animals and plants. Among human beings environmental factors, the
culture, the training and education, became important. But the third level, the
level of inner effort and techniques, though recognised by the founders of
religion, has hardly been recognised by any one else. Though biologists and
psychologists admit that efforts can channel inherent urges and create new
characteristics and even modify the organism, they deny that these can be
genetically transmitted. However, the functioning of such characteristics
change both the cultural and physical environment and this has modifying
effects on the new generation. It also exerts a selective effect on the
survival of characteristics. Nor is it certain that some kinds of efforts or
states do not, in fact, cause genetic changes by modifying the electrical or
chemical fields within the organism. Apart from this, the religious view is
that the individual and the community as a whole are not annihilated by
physical death. They return into what might be called the Universal
Consciousness. The psychological or spiritual changes can be regarded as
causing a change in the collective consciousness which also affects the new
generation. Evolution is, therefore, seen quite differently. It, probably, does
not refer to changes in individuals, but to the whole biosphere collectively.
This is because all individuals are regarded as being equally part of a
wholeness towards which they have their different functions. One individual is,
therefore, not more important than another.
The
ordinary secular educational system is quite inadequate. In the first place it
is not realised that education is provided by the total environment, including
the domestic conditions and the whole cultural and social situation. It tends
to be confined to schools and colleges where the teachers have little personal
involvement with the pupils and only a restricted compartmentalised set of
subjects is taught. Secondly, they do not teach the pupils how to live and
explore and deal with their own psyche, though the need to teach how to think,
feel or do is beginning to be recognised. The married state accounts for the
major part of a person’s life, but there is no education for marriage,
family life, or for parenthood, and very little for social living . Yet
possibly the most useful career which a person could have is as a parent.
Nothing whatever is done about the development of consciousness, conscience or
will (i.e. self-control). Education confines itself mainly to training or
conditioning people to fit as cogs into an industrial, political or ideological
machine. In such systems, Man is not the goal but a means for something else.
9. From the Scientific point of view evolution
is driven by only two factors, namely accidental genetic mutations and
selection by the environment. From the religious point of view it is driven by
need, necessity, desire and motivation. The Giraffe, for instance, obtained its
long neck because it strove to reach the leaves at a higher level. It could
have adapted its eating habits and evolved into some other creature. The
cultivation of correct motives is, therefore, crucial.
Motives, however, are governed by competition,
channelling, cooperation and conformity, both within the organism and outside
it. Competition often leads to channelling and this leads to cooperation.
Competition is often destructive and wasteful of resources. Cooperation means
mutual help but this could be directed to either good or evil. Conformity
though required for efficiency and order often means restriction, conditioning
and compulsion which are not conducive to personal development. A balance needs
to be struck between these factors, otherwise the result is destruction.
Channelling leads to diversification, and often takes the form of
specialisation, and specialisation is not possible without cooperation with
other specialities. To strike a balance requires regulation and control.
Competition at a lower level is a question of
survival. In man it also takes the form of the desire to outdo or reduce
someone else. This derives from the ego and is wholly selfish. This cannot be a
foundation for psychological development where the motive must be to transcend
the ego. That which is done through the ego only serves to strengthen the ego.
And yet Islam is in favour of diversification, cooperation, conformity as well as
competition. In this it differs from other religions.
“They
believe in Allah and the Last Day, and enjoin right conduct and forbid
indecency, and vie with one another in good works. They are of the
righteous.” Quran 3:114
“And
each one hath a goal towards which he turns, so vie with one another in good
works. Wheresoever ye may be, Allah will bring you together... ” 2:148
“And
hold fast, all of you together, to the cable of Allah, and do not separate. And
remember Allah’s favour unto you: how ye were enemies and He made
friendship between your hearts so that ye became brothers by His Grace; and how
ye were on the brink of an abyss of fire, and He did save you from it. Thus
Allah makes clear His revelations unto you, that haply ye may be guided, and
there may spring from you a nation who invite to goodness, and enjoin right
conduct and forbid indecency. Such are they who are successful. ”
3:103-104
“There
is no compulsion in religion. The right direction is henceforth distinct from
error.” 2:256
“O
you who believe! Obey Allah, and obey the messenger and those of you who are in
authority.” 4:59
“For
each nation We have appointed a divine law and a traced-out way. Had He willed
He could have made you one community. But that He may try you by that which He
hath given you (He hath made you different). So vie one with another in good
works. Unto Allah ye will all return, and He will then inform you of that
wherein ye differ.” 5:48
Two points need to made here. Firstly, the
competition spoken of here is of a special kind, namely, doing “good
works”. These are not ego-centric works. They are not motivated by
self-aggrandisement. Secondly, all factors are related to a single coordinating
factor, namely, the concept of Allah. Obedience to authority is required only
in so far as they also conform to Allah.
10. The ego, being an idea of self, is a small
part of the total psyche, a small circle within a large one. It limits the
individual and also separates him from other people and reality as a whole. It
causes disintegration. It is possible to enter the larger circle by destroying
the ego. This may be done by seeing oneself with respect to Allah, or by
replacing the ego entirely with Allah. A person does all things not for himself
but for the sake of Allah. The ego, however, has appropriated the
self-preservation instinct. What is purely an instinct of physical
self-preservation in the animal becomes also an instinct of psychological
self-preservation for man. The ego when threatened fights back. It is very
difficult to destroy it. Islam, therefore, uses methods to by pass it, or even,
as in case of competition, to employ it.
Another method of dealing with the ego is as
follows:- A human being has not one, but several egos, personalities or
complexes, though only one dominates at a time. They may be entirely separate
from one another or loosely linked. Some may be contained in others. Each
contains its own memories and motives. This is why man is changeable and can
assume different roles in different situations. His behaviour, and even his
opinions, motives and feelings are different at work, among friends or at home
and so on. He can argue with himself. His opinions, reactions and motives will
change, often being quite contradictory without his awareness. One ego may see
another ego as being someone else as in hallucinations. The separation of the
egos is often necessary in order to keep contradictory ideas in the mind. This
happens when the data of experience has not been properly assimilated,
fixations have been formed, and because self-interest may require contradictory
behaviour in different situations. It is possible to create more links between
the various egos by self-examination and removing the contradictions. This is
where self-consciousness, self-examination, self-criticism, confession,
acknowledgement of ones sins, and repentance is of great importance. Sin
essentially consists of self-contradiction. By strengthening links the various
smaller egos are merged together into a single greater one.
There is still another method of dealing with
the ego. It is necessary to create a new psychological entity or self into
which are recorded all ideas, motives, behaviour, experiences, which comes
exclusively from the religious experience and activities. Allah is the centre of
associations. This self must then be gradually strengthened by exercise at the
expense of all the other egos. As these egos atrophy with neglect or deliberate
counter-action, the New Self will gradually take over the whole psyche. In so
far as the various egos do have a useful function to perform in the social
world, they may well be retained but under the control of the New Self. Islam
is a religion in the world and frowns on monasticism or withdrawal from the
world. Indeed, man is regarded as having been created to fulfil a function as
Vicegerent in the world. We may, therefore, regard the New Self as a centre of
control which can create and control various egos according to need. It is like
having not only a computer and many programs, but also the programmer and the
user within the body.
The New Self starts with conception. Conception
is variously described by different religions. In Christianity it is produced
by impregnation by the Holy Spirit.
“Verily,
verily, I say unto thee, except a man be born of water and of the spirit, he
cannot enter into the kingdom
of God. That which is
born of the flesh is flesh; and that which is born of the spirit is spirit.
Marvel not that I said unto thee, ye must be born again.” John 3:5-6
One
has to be very careful here. The development of the New Man will depend on the
kind of nourishment he receives and the conditions under which this nourishment
is assimilated. Things can go badly wrong and a monster may be created instead.
This is generally why some Guide is required who has pure motives and knows
what he is doing. The unregenerate man cannot be expected to be already in the
perfected state where he has these pure motives, nor the ability and knowledge
to affect such transformations.
11. It is obvious from the foregoing that
humility is a pre-requisite to psychological development. He who thinks he is
already perfect, or that he already knows the truth, cannot work to perfect
himself and will not seek knowledge. A religion has to be followed strictly in
all its aspects. The individual cannot have the arrogance to pick and choose
what he likes or dislikes. This will only strengthen his delusions. And yet he
must have the discrimination to see what is genuine and what is spurious in
religion. Nothing can be done without a motive. Since development consists of
self-transcendence, it cannot be motivated by the ego. The desire for
self-development is an ego-desire. The only effective motive is the Love of
God.
“Say,
O Muhammad to mankind: If ye love Allah, follow me; Allah will love you and
forgive you your sins. Allah is Forgiving, Merciful.” 3:31
Sin should be defined as that which obstructs
the higher faculty and separates the human soul from Allah. However, an action
is much more effective if it is not done blindly, but with understanding of (a)
the reasons for which it is done; (b) the processes involved and (c) the
conditions in which the actions take place. This is why the Prophet insisted
that the man of knowledge was superior to the man who merely worshipped.
12. Human beings acquire certain intellectual
assumptions, interests, and habits of behaviour in contact with their
environment. All new experiences are interpreted by means of these past
experiences. A vicious circle is, therefore, formed, which stops any further
learning and growth. Further growth can begin only when the walls of this
prison are shattered. This requires new assumptions, interests and actions.
Religions provide these. Unfortunately, however, as religions grow older these
become incorporated into ordinary life and man ceases to be conscious of them.
A continual regeneration is required. The crumbling of these walls often occurs
when civilisations reach a crisis point. Old assumptions are questioned and new
ones are sought. The religious man should constantly study, re-interpret and
expand his understanding of the teachings. He should welcome different
interpretations and formulations. There is no greater disaster for religion
than stagnation particularly when the world and experiences in it continually
change.
13. We have already seen that the genetic
factor is not independent of the environmental factor, and that effort is not
independent of the other two. In fact all three factors are interdependent. The
training, the influences (cultural, ideological, emotional and physical) and
circumstances provided by the environment, will govern what kind of efforts
people make and what kind of genetic material is propagated. The environment
also produces certain stresses and forces which will affect mutations directly.
Every effort a person makes modifies his own psyche quite apart from the
changes made in the environment. By modifying his psyche the individual also
affects, both directly and through his behaviour, the people around him. The
efforts made by the individual are not lost. They contribute to the development
of Society. The Society, in turn sends its influences back to the individual.
The changes occurring in the Society will also have genetic consequences,
contributing to the normal slow biological process of evolution. The culture,
for instance, affects the selection of mates and the number of children people
have. The influences a person receives from the environment are modified by
such effort.
14. Psychological development cannot be achieved
by external means, that is, by coercion or by conditioning, but only through
self-discipline. This is because by psychological development we also mean the
development of initiative, creativity and responsibility. External coercion or
conditioning and training destroy or suppress these faculties. They may,
however, be useful sometimes to create good social conditions, including those
which are conducive to psychological development.
15. Whereas in the past things were left to
pure chance, the purpose of religion is to deliberately manipulate
environmental and volitional factors to produce development. This is because
the inbuilt desire in man for happiness (Paradise)
requires that he should have the ability to control things to achieve this
result. With the advances in science genetic engineering has become possible.
Human evolution can be directed by man. But this has many dangers. What kind of
people are to be bred, and who will decide? The problem is that the values and
motives which will determine this are themselves limited by the present state
of man. They are not likely to be the same as those of a truly developed man.
It might create unbalanced monsters instead. Nor is there any guarantee that
the superior faculties will not be perverted or suppressed by social
conditioning. The religious view is that higher faculties already exist in a
dormant form and need only to be actualised.
16. There are certain mechanisms and tendencies
within man which have to be taken into consideration.
(a) Whereas a task may begin quite consciously
and deliberately, it becomes automatic and unconscious later. e.g. walking,
cycling, swimming etc. The advantages of this are that the task becomes
effortless, releasing consciousness for some other task. But when there is no
such task the conscious faculty atrophies. The automatic activity is a habit
which cannot be modified to suit changing circumstances. Certain fixed
associations with other situations and objects are also created. It is
non-adaptive. To change it requires conscious unlearning and re-learning.
Consciousness must be exercised, and habits changed. However, some habits of
thought, feeling and action can be used beneficially for spiritual development,
such as having fixed times for prayer.
(b) Human attention is easily exhausted. It
cannot be maintained for long. It is very easily distracted. It is unstable,
variable and restricted in range. It cannot hold many things together at the
same time. Little and often rather than much seldom is the better rule. Prayer
in Islam is not a lengthy affair, but it is done often. Since attention is
limited, occupying it with one thing of low quality implies less room for
something else of a higher quality. Thus though some things may not be evil in
themselves they become relatively harmful by excluding what is better. Most
people clutter up their minds with trivia.
(c) Attention is selective. Given a complex
situation it will tend to concentrate on just a few features neglecting others.
It forms fixations. When this happens it cannot perceive the whole pattern, but
only part of it which may make no sense and have no value. We need to seek
things other than the familiar. This is what is meant by the search for
knowledge.
(d) Things in memory tend to get blurred. The
details are lost. Simplification and reduction occurs. Corners are smoothed
out. The result is that discrimination between one thing and another may be
lost. Experiences need to be renewed, and everything needs to be re-studied and
re-enforced.
(e) The concentration of attention on the means
causes the ends or goals to be lost. The institutions, methods or formulations
become ends in themselves. These need to be changed from time to time.
(f) There is a tendency to fantasy,
misinterpretation and rationalisation in accordance with prejudices, desires,
interests and ambitions. Constant self-awareness and self-examination is
essential. The ideas people have must also be under constant scrutiny.
Differences of opinion and discussion are, therefore, to be encouraged since
they produce stimulation. Argumentation, however, is discouraged. This is
because the individual is then placed in an attack/ defence/ escape mode in
which he is only interested in destroying someone else’s argument while
supporting his own without regard to truth.
(g) Because a religion, as any other
educational institution, exists in the world it must become involved in the
financial, political and cultural affairs of the world. But the problems
associated with these may easily overwhelm and neutralise the aims of the
religion. Institutions tend to lose all purpose except their own
self-maintenance. Some men may even use the institution exclusively as a means
to further their own ambitions for wealth, power or prestige. Dismantling of
old forms and creation of new ones is required. But this means opposition from
those who run the old institutions. The complete absence or non-recognition of
institutions would be best. Islam has no priesthood or official organisation
such as the churches.
(h) Association of ideas causes people to
mistake a less familiar idea for a more familiar idea, especially when slogans
or labels are attached. It is quite often impossible to convey an idea because
the listener jumps to the conclusion that one is speaking of some “ism”
they are familiar with where some similar idea appears. For instance, though
“communism” may consist of ideas a, b, c, d, f and the subject
under discussion may consist of ideas a, e ,h, i, j, then the one will be
mistaken for the other because the idea, ‘a’ ,is common to both. In
fact, of course, the idea, ‘a’, is not the same because of the
different contexts.
(i) The desire for systematization is strong in
man since this produces a recognisable unitary structure in which all parts are
upheld by each other and have definite functions. The construction of one
system, however, removes the possibility of another. Nature produces constant
change, destroying systems and producing new ones. This shows that the reality
lies beyond the system. Systems should, therefore, be seen as not mutually
exclusive and as having a temporary or particular value only.
In
view of all these human limitations religions cannot be created or changed by
ordinary people. They are motivated by prejudice, whim and fantasy and self-interest.
They do not have the insight and ability to produce anything appropriately
effective. Great harm can be done unless there is adequate knowledge,
experience and ability. However, advances in the science and arts of psychology
may increase this ability.
17. In order that the techniques of
Psychological development should work the following are necessary:-
(a) That there should be sufficient faith. It
is a well known fact that among some primitive tribes if a person believes that
because a curse has been put on him he will die, then he does, in fact, die. In
more developed countries it is becoming increasingly known that the mental
state of a person will affect not merely what he does, thinks, sees, accepts
and rejects, but also his physical condition and what happens to him. People do
actually construct themselves and the world they experience.
“..That
your thoughts which ye did think about you Lord, hath ruined you; and ye find
yourselves among the lost.” 41:23
Many physical and social diseases have only
mental causes. This is because the functioning of the mind is connected with
the electric and chemical reactions in the nervous system, and through it with
the rest of the body. The things in our environment are also electric in nature
and can, therefore, influence and be influenced by man directly. Since the mind
is also affected by environmental events and by what people will deliberately
or habitually think, feel or do, or the kinds of environments they produce or
migrate to, then it is clear that all these factors are related. If such things
can happen unconsciously, then they can also be produced consciously and
deliberately and to human advantage rather than disadvantage. So called
paranormal phenomena and abilities arise from such direct connections.
(b) There should be adequate interaction and
mutual encouragement between like-minded people. The creation of a social and
cultural atmosphere where certain ideas and stimulants are current is
essential. In particular sameness, monotony and uniformity tend to breed
habits, which put consciousness to sleep. There is need for constant shock,
re-statement, agitation, irritation, questioning, contradiction, challenge; the
continual re-examination, reformation, dismantling and reconstruction of
institutions. It is often necessary to confront an idea with its opposite in
order to clarify and develop it, and allow the mind to transcend both. Many
controversial books have been written and activities and movements started with
just this and no other purpose in mind. Stimulation of this kind should not be
under-valued. Islam itself, like other new religions, was born out of these
conditions. The persecution and suppression of heretics and agitators is,
therefore, a bad thing.
(c) The environment and the whole of life
should contain constant reminders, incentives and stimuli of the correct type.
Methods have to be adopted to counteract distractions and irrelevancies. This
task is particularly difficult because the distractions created by the business
of making ones living and living in the world provide much “louder”
stimuli than does the inner world. Human beings are influenced by the relative
frequency and intensity of different stimuli. This can be counteracted by:-
Constant study of the scriptures and other
morally inspiring books.
Structuring the day and year so that fixed
times are set aside for the various exercises.
The use of emblems and other devices which act
as reminders or, which being charged through association of ideas, will produce
certain subconscious effects.
The use of lecturers and teachers from time to
time.
Change, re-formulation, reorganisation.
The provision of new experiences and
situations.
(d) The techniques should all be carried out deliberately
with self-awareness and remembrance of Allah, oneself and ones relationship
with Allah. Fidgeting, inappropriate emotional states, motives and desires,
mental wandering and distractions must progressively be minimised.
(e) It should be understood that capacity,
energy and materials are limited and need to be conserved, used efficiently and
appropriately. For instance attention is limited. It should not be wasted on
matters which are useless. The brain or mind has a limited capacity, it should
not be cluttered up with frivolous matters. Time is limited; when it is spent
in one way it is not available for something else which may be more useful.
Tension and anxiety waste a great amount of energy.
18. The beliefs of the individual depend partly
on a person’s own direct experiences, partly on his efforts at thinking,
and for the most part on what he has accepted from others in the society,
particularly his parents, teachers and various experts. His own experiences are
limited and his thinking may be defective. The advance of civilisation depends
on the accumulation of the combined experiences and thinking of many people
throughout history, and in particular of great men. It turns out that the
controversy between people about their beliefs is a question of which expert or
even speculator they would rather believe. Should we rather believe a Scientist
or a Philosopher or a Saint? The chances are that the Saint who has removed his
prejudices and his ego is likely to see the Truth more clearly.
Logicians tell us that we ought not to accept
the words of others because they have been known to be mistaken and even to
lie, but we ought to verify everything for ourselves. Several answers can be
given to this.
(a) Human beings do not and cannot rely only on
their own experiences. It is too limited. There is much more knowledge in the
community from which the individual benefits.
(b) We do not always have and cannot be sure
that we have all the relevant information. Nor can we be sure that we are
thinking in the correct way. If this were not so it would not be the case that
ideas of what is true continued to be changed over the centuries, even in
science, and Philosophers would not constantly contradict each other. The
reliance on the superiority of one’s own good sense or intelligence
exclusively is a form of arrogance which cannot be logically justified. There
are always people who are more intelligent or have more knowledge and greater
awareness in some particular field or on the whole.
(c)
From the Islamic point of view nothing is knowledge for a person unless it is
verified by him. But verification means to increase the capacity for experience
by removing obstructions and by assimilating and integrating experiences. It
must become part of the being of the person. Indeed, the Quran tells us not to
follow anything of which we have no knowledge through the hearing, sight and
feelings (17:36) and to follow that which is inspired into us (6:107).
Verification implies that we integrate things into a system of experiences.
(d) At least the possibility that something is
true must be accepted. If for instance you wish to verify that China
exists when you have only heard of it, then you must go there. To go there, you
do not only need a route map, but you must believe in the likelihood that it
may exist, otherwise no such journey will be undertaken.
(e) Religions rely not only on the authority of
an expert but on example. The Prophet is an example to follow. He is also one
in whom the effectiveness of the ideas is proved.
(f) Religion is concerned with total
experience. A basis for intellectual acceptance is not enough. It must also
engage the feeling and actions. Islam is no different from other religions in
that it takes the teachings of a particular Prophet as its basis. Nor is it
different from any other system of thought in this respect since each also has
its own authorities.
“Lo,
those who swear allegiance unto thee (Muhammad), swear allegiance unto
Allah.” 48:10
“Whoso
obeys the Messenger obeys Allah, and whoso turns away: We have not sent thee as
a warder over them.” 4:80
(g) Since Allah is invisible and not within the
experience of people, it is necessary to have a tangible representative for
Allah. Faith, love and hope is directed through him. But the verse above is not
taken to imply that the messenger is identical with Allah. The messenger
derives his authority from Allah. He is not himself to be worshipped.
19. Many people have abandoned religion in
favour of what they consider to be more practical and useful. They might want
economic development or to create a just Society, or preserve the health of the
environment. They may wish to develop psychic powers. This is obviously an
ego-centric ambition. Since the purpose of Religion is development and not
miracle working, it is essential that we should not be distracted by them. The
side effects should not become the ends. Many religions have warned against
this. Though the Prophet is reported to have performed many miracles they all
had definite purposes and were not considered as the justification or aim of
religion. Islam is not based on miracles. However, powers such as psychic
healing and other paranormal abilities do develop and could be used for good.
These new powers should not be used for selfish purposes. They cause
debilitation unless the energy expended is replaced by methods of absorbing it.
Indeed, it is precisely because greater powers can also lead to greater abuse,
to the detriment of both the individual who has them and the community as a
whole that the higher techniques of development are kept secret. Moral
development must precede the development of such powers.
20. Religion must not become an obsession. This
is attachment not consciousness. If it is pushed to an excessive amount then
its effects are likely to be the reverse of those intended. It produces nausea,
abhorrence and revolt. The following limits should be observed:-
(a) That the goals and expectations should not
to be too high at any time. Failure to reach them leads to despair and the abandonment
of effort.
(b) There is a time and a place and a manner of
presentation for everything. It is not possible for people to accept or benefit
from something when they are not in a receptive condition or when what is
presented to them is not in a form which is acceptable to them. However, if
they accept only what they want to hear, they might as well make a recording
and play it back.
(c) That religious activity should not occupy
prolonged periods of time. Little and often is the better policy. There should
be enough separate opportunity to deal with all other matters which concern a
person. The intrusion of one on the other may lead to the corruption of both.
(d) There should be sufficient time for
relaxation, entertainment and recuperation. Though tension and concentrated
effort is often required it is exhausting. Exhaustion leads to debility.
(e) Certain laws should also be considered. For
instance, though exercise is difficult, it strengthens the muscles, and this
makes further efforts easier. Over-exercise weakens. Laziness on the other hand
causes the atrophication of abilities. The same applies to spiritual exercises.
The exercise of Generosity, Compassion and Charity strengthens the capacity for
them. It does not lead to losses. It makes others generous and charitable
towards the person, for whom further charity becomes easier. Aggression, on the
other hand, creates the habit of aggression and leads to aggression by others
because of the need for self-defence and retaliation. Greed creates the fear of
loss and induces, in self-preservation, greed in others who will try to exploit
the individual. Irresponsibility leads to the domination and control by others,
and destroys the ability to shoulder responsibilities which makes it necessary.
The coward is always bullied and propagates the condition which causes his
fear. The individual himself creates the condition of his environment and the
events in it. There are certain self-sustaining vicious circles into which
people have become entangled. Effort is needed to get out of them.
(f) Only that which has been understood,
accepted and assimilated becomes truly part of the person. It then becomes the
basis of intelligent behaviour. Initiative, creativity and responsibility flow
from it. To force people to accept something or to condition them into it is
futile. It changes outer behaviour but causes no conversion.
(g) It is much easier to learn in childhood
when the mind is flexible and un-cluttered. But this is also the time when
intelligence and discrimination is unformed and the mind is easily conditioned.
Errors made at this time become strongly embedded. They become foundations for
all further development. A child brought up in a certain way of life takes it
for granted. It becomes a habit and awareness is lost. Though the basic rules
of behaviour should be inculcated in the child through instruction and example,
it is necessary to ensure that no damage is done to inherent faculties. They
should also be taught through reason. And this should take place as and when
reason develops. The teaching must be progressive like any other subject. It is
a common but false assumption that though higher mathematics can only be
understood after years of study and preparation, religion requires no such
preparation.
“Allah would make the burden light
for you, for man was created weak.” 4:28
“Allah
asks naught of any soul save that which He hath given it. Allah will vouchsafe,
after hardship, ease. ” 65:7
“He
hath chosen you and hath not laid upon you in religion any hardship.”
22:78
“Allah
desires for you ease: He desires not hardship for you.” 2:185
“Have
We not caused thy bosom to dilate, and eased thee of the burden which weighed
down thy back and exalted thy fame? But lo! with hardship comes ease. Lo! With hardship
goes ease. So when thou art relieved, still toil and strive to please thy Lord.
” 94:1-8
“O
ye who believe! Ask not of things which, if they were made known unto you,
would trouble you...” 5:101
(The implication here is that there are
limits to our capacity for understanding or action. We have been given what is
relevant, and should not try to go beyond our capacities. This can be harmful)
The Prophet is reported to have said:-
“Do
not impose austerities on yourselves and so have Allah imposing austerities on
you.” Then he quoted: “Monasticism, they invented it; We did not
prescribe it for them.” 43:58
Ibn Abbas is reported to have said:-
“Talk to the people once every Friday,
but if you object, then twice, and if you want more then three times, but do
not weary the people with this Quran. And do not let me find you coming to the
people when they are discussing their concerns, interrupting them in their talk
by addressing them in religious matters and wearying them. Keep silent, and
when they request you, talk to them at a time they want it. Look out for rhymed
prose in supplication and avoid it, for I know that Allah’s Messenger and
his companions did not use it.”
The Quran, too, tells us:-
“For
every announcement there is a term..” 6:67
“For
every nation there is an appointed time. When their time comes then they cannot
put it off an hour, nor hasten it.” 10:50
It is not difficult to see that a complete
science and an art is required not only in the development of appropriate
techniques but also in their application. It has seldom been considered that
the Prophet and his companions controlled the development and application of
these techniques for the people of their time. The corruption and decline of
religion is mainly due to incorrect application. It may well be the case that
as the science of Psychology develops further, a time may come when it becomes
possible for human beings to develop sophisticated techniques for psychological
development other than those already supplied to us by Religions and various
mystical systems associated with them. But unless there are such experts
alteration in Religion are not recommended.
21. Islam is not in favour of either attachment
to a profession or to patriotism. The order of importance in Islam may be given
as follows:-
(a) The first loyalty of the individual is to
Allah. First and foremost he is a Muslim. This implies that he is a person who
strives to become a perfect human being. It is incorrect to say that he is to
be identified with his Religion, with Islam. Islam is not so much a name as a
description of the religion.
(b) Secondly, marriage is regarded as half of
religion. The family is, therefore, important. It is here where the new
generation is brought up and formed. The future of the race is determined here.
This is where love, charity and the values are much more naturally established.
(c) It is only thirdly that a person has a
calling, a functional identity. The social function by which he is known is not
as restrictive as that contained in the notion of a profession or trade.
It is for this fundamental reason that Islam is
incompatible with all the Political and Ideological system currently in vogue.
Though it is in the world, it is not a worldly system. Among some communities
even the names of the person is taken from his profession or from his family.
In Islam the name usually reflects a quality.
22. Three major general religious techniques
are important.
(a) The individual finds himself in a world
which is relatively much more powerful than himself. Events take place in it
independently of his will, desires or welfare, though he can to some extent
through knowledge and ability take advantage of these for his own benefit.
There are times of fortune and misfortune, prosperity and adversity. He has to
deal with these psychologically. There are times of elation and despair,
pessimism and optimism, doubt and confidence, fulfilment and frustration, fear
and hope, suffering and happiness. The existence of one ensures the existence
of its opposite. Though not always the case, in general the non-religious
individual has insufficient resources to deal with these vicissitudes.
Suffering can cause bitterness and a great deal of psychological damage. On the
other hand it can also ennoble the individual. Prosperity through
over-indulgence and ease can cause even more damage, though it is the desirable
goal for all and can provide great opportunities for much progress and good.
These results should not be left to chance. Religions provide techniques to
ensure the beneficial results. Both extremes should be regarded as equally
beneficial and neutral attitude should be cultivated.
(b) Human beings suffer from guilt owing to
inner self-contradiction. This occurs because of their weakness for forming
attachments, and because circumstances place them in positions where choices
have to be made. The fulfilment of one desire or impulse leads to the
frustration of another. Often an impulse coming from a higher, that is, a more
comprehensive source, is sacrificed for a lower more immediate one. The usual
solutions to this problem are either suppression, the attempt to forget, or
fantasy or rationalisation. Neither of these is a true solutions. The one
merely narrows down consciousness and transfers the problem into an area where
it cannot be dealt with, and where it continues to fester, and the other
perverts reason. The integrity of the psyche is, thereby, damaged. These
tendencies must be fought. Self-awareness and the acknowledgement of sins and
errors is the first requirement. Compensation or making amendments is the
second. This consists of actions which either undo the damage done by a
previous action, or some other good action is done deliberately. In this
respect Charity is a form of Repayment.
However, it is generally impossible to get rid
of all the self-contradictions in this way. The third method consists of
obtaining forgiveness. Forgiveness implies dissolving the contradiction by
means of a reconciling factor. Forgiveness from the person wronged, forgiveness
from oneself and forgiveness from Allah. When a wronged person forgives then
this implies that he has reconciled himself and his suffering has ceased. It
should be clear that those who merely say that they forgive for show, have not
in fact reconciled themselves and are still suffering. Such suffering will lead
them into retaliatory actions of some kind, or else continue to damage them
inwardly. Forgiveness could be given as a form of charity. It could, however,
also be the result of recognising the truth about human weaknesses including
one’s own. Those who judge others harshly or mildly will judge themselves
similarly. People who have high ideals and standards have to pay for this by
suffering the most in the effort to live up to these, or in guilt-feelings.
Many people suffer enormous guilt feelings only as a price for their pride and
conceit. Humility is essential. This facilitates self-forgiveness.
The main technique must, however, be to obtain
forgiveness from Allah. This is because most of the self-contradictions consist
of denying ones own Allah-made nature. The individual must be aware of the
Unity of Reality and must be able to integrate his experiences. The teachings
about the unity of Allah are, themselves, techniques whose aim is just this.
Allah is Compassionate and All-forgiving. The Hebrew and Islamic sacrifice of
the Scapegoat, the Christian ritual of taking the wine and the bread as symbols
of introducing the blood and body of Christ into life (Christ is regarded as
the scapegoat here), the Hindu bathing in the Ganges are all meant to produce
this result. The efficacy of these techniques depends on placing a
“psychological charge” on such rituals through the teaching, the
emotional attitudes, the activities and institutions surrounding it, and through
social reinforcement.
The Hindus have numerous representatives of God
which they make into Idols. They invest these with power psychologically (i.e.
within their minds) by the stories and legends, the ceremonies and institutions
with which they surround them. But these are highly symbolic and most people do
not understand them, though some unconscious effects about the nature of
Reality are probably produced. Distortions over the years have undoubtedly also
occurred. It should be noted that according to Christian teachings forgiveness
can only be obtained by accepting, i.e. taking-in, Christ, as he represented
God on earth. This appears to exclude everyone except Christians. This is a
perfectly legitimate attitude for Christians to take, but it only applies to
those who follow the Christian techniques. The use of a living saintly person
rather than a dead Idol can be regarded as a step forward. However, a person no
matter how perfect, an image of or idea about him has limitations. It creates a
certain unreal and restricted image of Reality. Islam transcends the need for
either Idols or Persons to represent Allah, since it has the most comprehensive
teaching about Allah. No substitutes are required.
(c) Islam does, however, also have a location
and structure which has been given a “psychological charge”, namely
the Kaaba. But this is not an object of worship and should not be treated as
such. It represents the House of Allah on earth. It is not an Idol and yet
offers a concrete focal point, a symbol for social as well as inner
psychological integration. Other religions, too, have their centres. It may be
supposed that there is nothing intrinsically significant about these places,
but that they have been given significance by the teachings of the religions.
It is likely, however, that they were chosen because they already had some
psychological or social, geographical, physical and even cosmic significance.
Their purpose is mainly to act as a psychological focal point around which the
Community is unified and which gives it stability, meaning and purpose. It
provides a direction and goal without which human energies are squandered
aimlessly or mutually neutralised in conflicts. Some point had to be chosen
where the pervading forces were most conducive to this aim.
23. We have seen that Islam is divided into the
discipline or law, the faith and righteousness (al-Islam, al-iman, al-ihsan, or
Shariat, Tariqat and Haqiqat). It is necessary to re-emphasise that the
religion as taught by Muhammad, Surrender, has three levels:-
(a) At the first level we have Surrender to the
religious law. This consists of the fixed rituals, institutions, dogmas and so
on. Many modern people have become impatient with doctrines and rituals, partly
because they do not know what is achieved by them and partly because they are
seeking experiences more directly. They follow doubtful gurus or invent various
esoteric techniques of meditation, breathing and other activities in order to
achieve this. But without adequate preparation people are quite unable to
interpret and assess their experiences. There is no way for the unregenerate
man to distinguish between pure fantasy and reality in respect of these inner
experiences. An expert guide is always necessary as well as discrimination as
to whether the guide is genuine or a charlatan. People, however, tend to follow
those who confirm their prejudices. As this merely establishes them in their
current state it has no transformational value. Their experiences may be
illusions, fantasies based on wishful thinking. They may be harmful and
perverting. It is also pointed out by many people that conventionally religious
people tend to be bigots and hypocrites, and that this has been the cause of
intolerance, persecution, religious wars, tortures and a great amount of human
misery. All this is undoubtedly true. The techniques have become ends in
themselves, rather than means to a end. If they do not fulfil their goal then
they have not been used correctly. They are useless idols. It is an illusion to
suppose that these outer manifestations are true religion. On the other hand,
people use these techniques precisely because they are sinners and want to
improve. We cannot call them hypocrites because of the discrepancy between
their behaviour and the teachings they accept. What counts is the efforts they
make, not the success or failure. There are only a few people who are already
sufficiently developed to be able to dispense with the religious techniques.
Without them they can soon lapse into sin, hypocrisy and automatism. But the
believer may also fall into idolatry by making dogma, ritual, institutions, and
other paraphernalia of religion into gods.
“Surely
pure religion is for Allah only. And those who choose protecting friends besides
Him say: We worship them only that they may bring us near unto Allah. Lo! Allah
will judge between them concerning that wherein they differ. Lo! Allah guides
not him who is a liar, an ingrate.” 39:3
Note that this excuse is also given by many
idol worshippers. Even some Christian sects have idols or icons of their
Saints, or rosaries and other items. Some people worship Science, Technology,
Wealth, Power, Art, and Beauty and so on. This verse, probably, allows this
kind of worship if it is sincerely done as an aid to the worship of Allah.
Allah, not man, is the judge of this. The danger in this practice is that it
makes it very easy to lapse into idolatry. Islam does not recommend it, even if
it is sincere.
It is only after adequate preparation at the
first level that the second or higher level can be entered.
(b) At the higher level behaviour is to be
based on faith, love and hope. Dogma, ritual and institutions become less
important. This also implies that the differences between sects begin to disappear.
There is little value in the practices if it does not lead to this stage. It is
a sad thing to witness that even within the mosque we often hear the leaders or
Imams preach hatred and violence, prejudices and superstition, despair and
desperation, evils which contradict the very religion they profess. This
despair is often hidden under defiance, but in fact, it merely implies the
belief that Allah is unable to control affairs or that His judgement is
defective. Prejudice is veiled by parading itself as faith, but faith cannot
feel threatened by contradiction and does not lead to violence, only to pity.
Hatred, too, often masquerades as justice when it is, in fact, a desire for
revenge, having stripped the individual of all understanding and generosity.
(c) Though love is certainly the binding force
which works to restore Unity, it, too, is not the ultimate goal, but a means.
It is itself a product of separation. The highest aspect of religion is Ihsan
(righteousness) or Haq (Truth). This implies a transformation of being. It
implies complete surrender to Reality.
“Say:
Verily, my worship and my sacrifice, and my living and my dying are for Allah,
Lord of the Worlds.” 7:163
24. We have seen that the transformation of the
soul takes place through four stages
“Oh,
I swear by the glow of sunset, and by the night and all it enshrouds, and by
the full moon, that ye shall journey from plane to plane.” 84:16-19
At first a person has a Nafs-i-ammara (12:53). This is the Commanding soul which is selfish
and pleasure-seeking, containing pride, vanity, lust, greed, laziness, and
anger. It can be regarded as spiritually asleep or even dead. It is
disintegrated. It is this soul which is in Hell.
His ascent begins only when the Divine or Holy
Spirit in him begins to stir. This may occur because of religious teachings.
But obviously the religious teaching must be a true and effective one, able to
create a resonance in the Spirit within. The person then compares his behaviour
with the inner ideals and begins to see his failings. He now has a Nafs-i-Lawwama (75:2), a Self-accusing
soul, a true Conscience. Inner conflicts begin. He can, as it were, experience
both hell and heaven.
In the next stage we have Nafs-i-Mulhima (34:2), the Inspired Soul. The Spirit begins to
function on its own account and throw off the control of conditioning.
The fourth stage produces Nafs-i-Mutmainna (89:27), The Perfect Soul, the soul at Peace.
Conflict has ceased, victory has been gained. The soul has become free and is
in heaven.
“O!
thou soul at Peace! Return unto thy Lord, content, thou with Him and He with
thee! Enter thou among my chosen servants! Yea, Enter thou My Garden!”
89:27-30
Each of these stages requires different
techniques. It is a mistake to suppose that the religious man must already be
perfect. Religion is for sinners. But it would be hypocritical of him if he
professed a religion but did not strive to improve. It requires correct motive,
but also the correct knowledge and techniques.
Some systems add three other steps by taking
each verse in 89:27-30 separately. We then have Nafs-i-radhiya, Nafs-i-mardhiya
and Nafs-i-safiya.
25. Heightened consciousness, what has been
called the oceanic experience, of unity with all existence has been induced by
means of drugs, certain meditation techniques and it also occurs naturally in
some mystically inclined people. Religion certainly depends on this kind of
experience and people seek them because a sense of escape from the limits of
the ego, peace, and ecstasy are associated with them. But this experience
usually causes them to loose control over themselves during these states and
they cannot focus on the particulars and practicalities of ordinary life. They
sometimes make exaggerated claims about themselves e.g. that they are God. They
are often seen as mad by ordinary people and they can exist only where they can
withdraw from the world. They can be regarded as having developed this faculty
pre-maturely so that the rest of the mind is incapable of handling the
experience. They are also transitory states, a person has no personal voluntary
control over them and they are purely cognitive. They are not necessarily
associated with morality or good motives and ableness. Nothing can be done with
them. The pursuit of such experiences by themselves may, therefore, be regarded
as relatively futile, a kind of self-indulgence.
There are also techniques which give people
extra-ordinary physical and psychological powers. These may also be enhanced by
drugs or occur naturally in some people. These, too, are not associated with
moral development or with enhanced cognition, and may be used for good or evil
or merely to do tricks.
A third class of techniques also exist which
lead to the transformation of motives and produces extra-ordinary compassion,
charity and love. These states also occur naturally and may perhaps be induced
by suitable drugs. Many persons who devote their lives to charity work are
known all over the world. This does not, however, bestow greater cognitive
power or capabilities on them.
Islam is not in favour of this kind of
unbalanced development. The Prophet is an example of a much more balanced
person who did not loose touch with the world, in whom all capabilities were
enhanced, and enabled him to deal with the world much more effectively. These
faculties should, therefore, be developed in harmony with moral progress and
capabilities. Consciousness, Conscience and Will must be developed together. We
need knowledge, good motives as well as capabilities to do anything. The
Islamic techniques are designed to do just this.
There is a difference between knowing what is
good and evil, behaving accordingly, and a change of being which affects
motivation or desire. The three are interdependent. Transformation of a person
is not attained by thinking, feeling or action since these depend on the
already existing state of a person. It is attained only through (a) special
ways of manipulating the faculties, (b) deepening relationships and (c)
rituals. They correspond to thinking, feeling and action and also interact.
Not everyone knows what is good or evil. The
view is often expressed that greed, lust, pride etc are good because they keep
the wheels of industry running and create political power. Most criminals,
delinquents and psychopaths thinks they are right, and one needs only enter a
discussion with people to realise that their ideas of right and wrong are quite
different, there being no objective standards in the absence of religion. A
correct value system is required and education to inculcate it.
Motivation depends on love, faith and hope.
This applies equally to the love of Jesus, Muhammad, Moses or Buddha, or anyone
who has a sublime teaching. Unfortunately it also applies to those who have an
evil teaching such as Hitler or to the leaders of various cults who propagate
misinterpretations. Love is not enough, knowledge and effort are also required
without which it becomes mere sentimentality. However, the direct love of God
will do the same thing and has the virtue of being much more comprehensive,
objective and universal. It does not create the evil of conflicts between
sects.
As for ability to do good, to counteract evil
impulses and influences, this depends on the exercise and development of
appropriate faculties through which the spirit is received, and this is
achieved through prayer, meditation, fasting and the other disciplines.
The love of God for mankind is displayed in
that He sent the Prophets, the moral code, as well as the discipline to all
mankind. Though different sects and religions place their emphasis on only one
of these, it is not possible to develop without all three.
To summarise:- Alienation, the Fall of man has
caused his Spiritual death. That is, the Spirit within, Consciousness,
conscience and will have become dormant. The regeneration or resurrection of
man can, therefore, only be achieved by the reactivation or rebirth of the
Spirit. This requires:-
(a) Spiritual impulses
which will quicken the Spirit. This may be regarded as a kind of conception.
The carriers of this impulse are the Messengers (called the Words of Allah),
those whom they inspire, and the Quran.
(b) Techniques which
will re-align man and create the rapport which makes this conception becomes
possible. His sterility must be reversed.
(c)
The nutrition, inner processing and exercise which will ensure the continued
development of the embryo.
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