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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