Was it not an act of peace I brought you water – you refused.
Was it not an of peace I stood watch over you – you turned away from me.
Was it not an act of peace I respected your silence – you never acknowledged.
Was it not an act of peace I supported your cause – you did not make me an ally.
Was it not an act of peace we laid to rest those dearest to us – yet never to visit their graves again together.
Was it not an act of peace I trusted you – despite the doubts.
Was it not an act of peace I kept my own counsel – yet others traduced my name.
Was it not an act of peace I asked for repeated dialogue – yet that olive branch never grasped.
Was it not an act of peace when I said let us make peace if not now but in the future – yet you admonished my invitation.
Was it not an act of peace I listened to your grievances and injustices suffered – yet you waged a war up on my soul.
Was it not an act of peace I embraced you and comforted you – yet you assaulted me.
Was it not an act of peace I shed tears before you – you did not give me your shoulder.
Was it not an act of peace I wrote to you words of peace, of vision, of soul and immortality – yet it was the fears of this life you sought to appease ignoring my call of transcendence.
These were acts of peace and many others. Acts of ablutions I performed over my life to wash away the pain as like a worshipper before the act of prayer washing away the dust of life. You may have performed such ablutions/acts of peace yourself over your life.
Now I turn inwards, lift my gaze upwards from there, higher, where all the sacred places are within reach. In search of a new Life. A new place of peace where heaven and earth meet.
That “place” where the bowing forehead of a worshipper touches the ground in salat, dua-prayer, in zikr-remembrance. That “nuqta” scribed by the pen which is our prayerful self. There we may write upon the scroll, if permitted, to be unfurled as witness. It is at that point I wish to reside awake, asleep, upright or upon my side. The flute returned to the reed bed. Lay me there to rest innerly waiting to depart I ask the Lord of All Being.
You will remember me as I you and that will be the final Act of Peace unspoken. Remembrance that this life and name and identity and history are but impermanence mixed with the shadow cast by Soul’s association with Body. Let us not be hypnotised by shadows and look instead for Reality. For there is peace in abundance even at this late hour and setting sun of our lives. Peace to be had in solitude. In the sound of silence.
Let us pilgrimage there innerly, silently, in prayer, in tears, in meditation, in love, in remembrance.
The life was what it was, a shadow, yet purposeful. There is “little” else to say…..
It was during my travels in Colorado, Arizona and Utah that I was for the first time exposed to the mysteries of the Native American spirituality. I was then enabled to feel more vividly the reality of a spiritual universe which the Native American experienced all around him. For him things seen were as much mysterious as things unseen. Perception of the ordinary was mingled with visions from the beyond. Hence, he could pass from this world to the next with great ease. Death rested light like an eagle feather upon his mind, and life, all life, was a trail of a world that was ceaselessly passing into spirit.
The Native American would withdraw for days in complete loneliness, abstaining from all food and drink, waiting to receive a vision. He was not the maker of visions. He was just a recipient. All his preparation was to purify himself and to turn himself into a clean and empty cup into which a vision could be poured from above.
It appears we have lost the capacity to prepare for such an undertaking. We have even corrupted the very word, vision, at times beyond recovery.
Our visions end up in ideologies, repressive regimes, and lead up to deeper enslavement of the human spirit. We create nightmares out of our visions. Look at the fate of great ideas in religions as well as the secular life of the so-called advanced cultures. We no longer believe in the native, in the inherent and in the inalienable capacity in each one of us to aspire to a vision, strictly personal and yet of extraordinary significance for our relations with others.
We try with all the strength at our disposal to abolish from within our educational system every possibility of a visionary perspective. Our education rests on a systematic emptying of such subjective resources. We end up as slaves of an anonymous body of knowledge with which we do not have any personal relationship whatsoever. Most of us experience total exhaustion and emptiness at the end of our academic career. There remains no possibility of our intellectual discipline and all the effort that goes with it leading to a deeply felt experience of the knowledge we have tried so hard to gather.
We could have made our classroom a pathway to personal experience, our teaching an aid to expect a vision at the end of our intellectual journey. Once upon a time it was so easy, so natural. The teaching then was interwoven with a visionary preparation. We now, on the contrary, move from procedure to procedure, from methodology to methodology, from one school of thought to another. We erect insurmountable barriers between our native spontaneity as seekers of visions and our consciously acquired knowledge. We have lost the unspeakable art of forming a unity of both, wherein a rigorous intellectual discipline brings the scholar to that threshold where a vision bursts upon him with both suddenness and peace, when he as a thinker is turned in to a seer.
There are still a few teachers amidst us whose words invoke in us not only great meanings but also great vision. There comes a moment in our lives when a word becomes a vision, and a vision becomes a word, a living word.
Delivered at “Happiness & Wellbeing Conference” Birmingham, UK. 16th June 2018.
I would like to begin with one of the happiest moments in my life, nearly a quarter century ago. It was in 1995, in the city of Hyderabad, India. Syed Hasan Askari, my late father-teacher, delivered his speech on Spiritual Humanism, an alternative to secularism and religious fundamentalism, charting his life journey as a pioneer of inter-religious dialogue and the pursuit for the revival of the classical discourse on soul.
“Each one of us sitting now in this hall shares without qualification a principle. Irrespective of age, race, gender, culture, language or religion. And that principle is so obvious and self-evident that we don’t even look at it. When you don’t look at it you become unconscious of it but philosophers start with the obvious…..The principle which all of us share without qualification, without exception is that of “Life”. Just reflect on the word Life!”
Hasan Askari continues:
“The first definition of life according to Aristotle is that all life somehow involves voluntary movement however undeveloped or developed. As soon as you raise your hand, such an ordinary taken for granted image, you have given testimony to voluntary Life. This voluntary life is not the characteristic of any material principle. It should come from a non-material source. In other words it should have a meta-physical origin. That is the first proof that all of us have a soul which is both one and many at the same time.”
“You meet someone on the pavement passing by you, you meet someone in the corridor you look at him he looks at you; both are Soul-Beings.”
“First Jesus, then later the Prophet of Islam and much earlier Buddha in India. These three taught us how to greet one another. When you say Salam, when you say Peace, when you say Namaste one soul greets the other soul. You are paying tribute to your mutual recognition as the miracle of self- conscious organic thinking Life.”
It was an honour to have been there with him at that time.
The voluntary act of greeting another for me is an occasion of happiness. In its essence, when uttered with sincerity, what else could it be but happiness to consider the well-being of one’s neighbour.
For me the idea of a “neighbour” is also spiritual. One of the interpretations to “love thy neighbour” may be understood to love that other who bears no resemblance to one’s collective identity of nationality, language or religion. Equally on the inner plane, on a deeply personal level, there is a “neighbour” who in principle also is free of such identifications.
“It is a neighbour we take for granted. When it has moved from its proximity to ourselves do we notice its absence. We abuse it, terrorise and torture it. We pay lip service to it and do not value it universally. It is all about us, it is all within us. Without this neighbour even our negligence of it is not possible. We raise countless tributes to it openly, only to betray it in secret. We honour it at one moment and in one place, at the same moment in a different place we dishonour. It has remained our constant companion even when we did not give it due recognition in ourselves and in our neighbour. Who is this “neighbour” which has every right to seek justice for every injustice?”
“It is simply and wonderfully, Life!”
“From the sunrise of humanity, each day, each night it is Life that is our nearest and dearest. Our true next of kin. A kinship that bonds us to each and every human being. A wondrous kinship that breathes through all divisions, through all diversity. It is the unity that binds us to each other. It is the Life of Humanity.”
This “kinship” being our spiritual trans-national connection.
Spiritually for me gratitude for “Life” itself is a state of happiness. A gift. Being grateful innerly, in the act of prayer, in the act of remembrance of God, in everyday life for “Life” itself is tremendously moving.
I have found it generates a state of well-being independent of physical wellbeing. And depending upon the degree to which one is grateful it can help us transcend and overcome the difficulties of life. The experience of wellbeing, coming out of a sense of gratitude, despite moments in my outer life of great strain and heartache, has never abandoned me. It remains available irrespective of outer circumstances that are either favourable or otherwise.
Ingratitude for Life for me is one of the sources of unhappiness.
“And unto everyone who is conscious of God, He always grants a way out of unhappiness, and provides for him in a manner beyond all expectation, and for everyone who places his trust in God, He alone is enough.”
One of the most deeply moving examples of gratitude, trust and patience we find in the words of Imam Hussain, son of Imam Ali b Abi Talib from whom sufi traditions draw their spirituality. Imam Hussain being the grandson of the Prophet of Islam.
Anyone who knows the story of Hussain and what transpired cannot help but be moved. Despite the intervening thirteen hundred years the power of the story of Hussain continues to resonate.
Thirteen hundred year ago on the tenth day of the month of Muharram, on the plains of Karbala, Iraq, the cavalry advances to Imam Hussain’s camp wherein are his family and companions.
Imam Hussain calls upon God:
“O Allah, it is You in whom I trust amid all grief. You are my hope amid all violence. You are my trust and provision in everything that happens to me, no matter how much the heart may seem to weaken in it, trickery may seem to diminish my hope in it, and the enemy may seem to rejoice in it. It comes upon me through You and when I complain to You of it, it is because of my desire for You, You alone. You have comforted me in everything and have revealed its significance to me. You are the Master of all Grace, the Possessor of all goodness and the Ultimate Resort of all desire.” (The Book of Guidance, al-Mufid)
Here I would like to draw attention to the words of Plotinus (mystic-philosopher) who writes about the Soul of the Proficient:
“As for violent personal sufferings, he will carry them off as well he can; if they overpass his endurance they will carry him off. And so in all his pain he asks no pity: there is always the radiance in the inner soul of the man, untroubled like the light in a lantern when fierce gusts beat about it in a wild turmoil of wind and tempest.”
From the revelatory to the religious. From the mystical to the philosophical qualities of gratitude, trust and patience carry great significance. Thereby, providing multiple sources to help awaken within us such qualities.
Is it not so occasions which are outwardly and innerly so painful are also important sources of comfort and inspiration throughout our lives? As in world history so to in our personal history.
Perhaps by the very fact of living through them, of surviving as it were, carries within it the remedy.
Therefore, on a personal note I would like to take you back to another an occasion in my life for which I remain eternally grateful. An occasion that has become a high water mark in my spiritual life. It remains a constant source of thankfulness and support to me. The occasion was deeply sad. I was honoured to have been there at the end.
It was in the early morning of 19th February 2008, around 7am. I was holding the hand of my late father. He was passing away. I thanked him deeply. I told him do not be afraid, do not worry, kissed his hand and wished him farewell.
I am utterly indebted to him for all that he offered me and showed me.
It is due to the course of his spiritual life I am able to be with you here today. It was the least I could do to be there with him as he breathed his last.
The following day we buried him. I thanked him again for everything. I knocked three times upon his coffin and tearfully spoke to him bearing witness and testifying that he had lived a great life. I said it was a Life worthwhile. I testify as such again today about a mystic who was my teacher and friend. Some considered him a Sufi.
Hasan Askari responds, “Every man, every woman is potentially a mystic. It is more a matter of moving from a state of sleep to a state of awakening.”
Hasan Askari continues, “I made a simple discovery some twenty years ago in India that my religion was one among many. And then my journey began and now I feel at home in a Church or a Synagogue or a Mosque… a man of God should feel at home wherever one is. I should also say a man of God is never alone. The invisible Companion, the invisible Friend is always there.”
I come now to what I consider to be the heart of the mystical life.
For the Mystic, for the Sufi, Love of the “Beloved” is the irresistible undercurrent to the Act of Contemplation upon the Oneness of God, and the Act of Remembrance of God.
It is in recalling the kindness of my father that I am drawn inevitably to perhaps the most important aspect of spirituality. Namely, Love. The font of happiness and wellbeing.
It is a “constant” in that it is never failing and all embracing, crossing all categories of identification and limit.
It is “non-material”. I do not consider it a physical thing to be found in one place to the absence of it in another place. It is available to all at one and the same time despite differences in expression. It is One Love.
Leading to my third thought, one cannot speak of Love without “Remembering” one’s Being as non-material also, namely Soul. Love is an insignia and spark within the Soul which is pure “Longing”.
It is love within the Soul that compels it to yearn for and remember its Source. It is a “returning home”. A fullness of Being.
As the Qur’an reminds, “We are of God and unto God we return”.
Love is also to perhaps “forsake love”. To give it up at the final stage of Soul’s journey. After much wandering and longing, love has brought Soul from shore to shore, over still and raging oceans realising there can be no duality. “Do not say two. Say One!”recalling my teacher’s words. To return the soul as it was given, “empty” of all projections.
Remembering the Quran, “Wheresoever one looks, one sees the Face of one’s Glorious and Majestic Lord.”
It is in giving up the image we turn to the Original where Love is complete, simple, a Unity of all unities. Leading to my sixth thought, love is “pure”. After such purification of the soul there is only one thing to do. Be humble with bowed head, to wait in patience for the “Beloved” to arrive.
At that threshold one does not enter by one’s will for personal will was left far behind in the earlier stages of the journey. One is invited to enter at the behest of the Beloved – to be “in” Love.
Here, in that state of patience, the summit of zikr (remembrance)takes place in the soul. To rise one’s zikr to this station and let patience continually envelop one’s being.
And for that invitation, for that recognition, one would wait an eternity if one had to. For there is no other to turn to.
One may be wondering why I have not referred to Beauty. Ah, but what to speak of Beauty at this stage. All is Beautiful. And that is my seventh thought; “Beauty” itself.
It drew me from the First and draws me to the Last.
Plotinus, the mystic philosopher, father of Neo-Platonism, writes powerfully about the state of a Proficient Soul:
“Once the man is a Sage, the means of happiness, the way to good, are within, for nothing is good that lies outside him.…. Adverse fortune does not shake his felicity: the life so founded is stable ever.”
With such a vision, with love considered with Soul, one can engage with the world, with family, relationships, friends, neighbours, “strangers” (in truth there are no strangers to the Soul), seeing that behind all such relationships is the same Love, one-many. “In Love” there is no such thing as the “other”.
All are One. Then one may say with utmost sincerity;
“Your soul and my soul are one Soul. Your God and my God is One God.” (Hasan Askari).
How to start this quest? How to re-orientate one’s identity so to speak? Can one seek happiness within and without collective identities?
This is I how I have answered these questions to myself:
• I prefer to hold on to any identity lightly rather than tightly. It informs my thinking but is not essentially who I am. • Spiritually, I cling to such identities lightly with the hope that eventually I may let go of them and what remains is the undivided individual sitting patiently at that threshold.
And finally, for the avoidance of doubt. I am saying we are “more than” our outer identities of nationality, culture, race, ethnicity and religion to name but a few. For me the peak of that “more than” aspect is that we are a Soul. Immaterial, invisible, indivisible, immortal. The same Soul before birth, in life and after death.
However, for those to whom this aspect (Soul) many seem problematic I make the following appeal. Let us consider the possibility that we are at least something “more than” the sum of collective identities, even if we, for the moment, leave it unnamed.
So that in meeting one another as human beings, as travellers, seekers, peace makers and spiritual-humanists on the path we may be drawn to learn about the other before us, abolishing otherness, by transcending outward identities. It is possible.
That to me holds tremendous promise and hope. That to me is “encounter”. That to me is the foothills of Transcendence.
Fellow Contributors to Happiness & Wellbeing Conference:
(1) Emerita Professor Linda Gask (University of Manchester) “Why I’m happy to be sad”. (2) Professor Richard King (University of Kent) “From Buddhist meditation to modern secular therapy: an analysis of mindfulness in ancient and modern contexts. (3) Dr Sharada Sugirtharajah (University of Birmingham) “Understanding happiness and wellbeing: a Hindu perspective. (4) Dr David McLoughlin (Newman University) “Jesus charter of happiness”. (5) Mr Vishal Soni (Light Hall Academy, Solihull) The science of happiness: a personal journey through chronic illness. You can watch Vishal’s speech here (6) Emerita Professor Paula McGee (Birmingham City University) Happiness and health.
By Musa Askari
It was during my travels in Colorado, Arizona and Utah that I was for the first time exposed to the mysteries of the Native American spirituality. I was then enabled to feel more vividly the reality of a spiritual universe which the Native American experienced all around him. For him things seen were as much mysterious as things unseen. Perception of the ordinary was mingled with visions from the beyond. Hence, he could pass from this world to the next with great ease. Death rested light like an eagle feather upon his mind, and life, all life, was a trail of a world that was ceaselessly passing into spirit.
Spiritual Human 