When we have systematically poured in to the human psyche bitterness, division, hatred, identity superiority, domination & competition. And further entrenched those ideas in to our exploitation of the Planet. By what arrogance did we think the human biological system & Nature itself would simply be a bystander & not react? The same arrogance perhaps that conceived, created & used the nuclear weapon. Ask Nature if it is deterred by nuclear weapons. What use such weapons & untold sums of money expended in the face of current challenges? Could that not have been put to better use to deter poverty, hunger & disease?
By Musa Askari
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…..
Syed Hasan Askari’s thoughts from “Towards A Spiritual Humanism” (published 1991)
“Let us reflect further on this shared value of humanity because there is so much in it. I feel that both the humanist and religious traditions sound almost simplistic or monolithic when discussing this category, namely, the human.
Let me share a few perspectives to deepen this value because this holds the key for our progress in dialogue. Firstly, the humanistic view, namely, that we are first of all human, appears to me primarily an extension of one’s identity in space – from one’s own house to the entire planet, or to use the popular expression for the planet in our times – the global village. This is not enough for me, because it is an aspiration only in a spatial-physical mode of a greater aggregate, whereas it may also be viewed as a metaphor for a sympathy across distances, between people, between all humanity. That sympathy cannot be a material bond, or even a bond which is merely psychological. It should be a spiritual bond.
This makes me bring in another dimension of the aggregate of humanity, namely time. Holding on to the same value of humanity, I should say that across time – across all time both past and unborn time, there should be the unity of the human self. As soon as we invoke time as a dimension of unity, the collapse of the material expression of unity is self-evident. It is this which is celebrated in the religious, or to be very specific, in the Christian Catholic notion of communion, particularly the communion of saints.
Setting aside the religious connotations, on a purely pragmatic level, the unity of the humans both in space and time, presupposes an internal unity. So, I request my humanist friends to take their value of humanity more deeply and have the courage to draw all the conclusions possible, neither hampered nor tempted by any ideological options. Therefore, our criterion in this discourse is that no ideological criterion should come in the way of our celebration of human unity as a whole.
I have another perspective. I don’t see humanity, even when we take the dimensions of both space and time together, as one monolithic whole. We have many humanities within one humanity, and we have to be extremely careful in differentiating, deep within our own personalities, four humanities!
The first humanity is co-terminus with our physical status as material beings dependent upon water, air and food; the extension of this principle is our dependence upon urban water supplies and refrigeration; upon the technology we have created and all the comforts that principle involves and the culture which it creates. There are vast numbers of people who do not progress beyond this level.
The second humanity is also widespread, and it includes those who have fallen in love with the images they have created in their philosophies, in their religions, and in their doctrines. They are clever and self-conscious people. However, they are in a state of hypnosis. They cannot move from the outward profiles of their doctrines and religions – yet they too are human.
The third humanity is free from the physical, free from outward profiles and forms; it is inward looking and holds onto its own essential being. It is this humanity which, in my view, holds the key to the sympathy, the resonance of feeling across space and time. It is this which creates philosophy universally, which creates science universally, which creates an intelligible discourse across races and cultures and nationalities, and which is to me the goal of humanity.
The fourth humanity is almost celestial, almost super-human, almost trans-human. It is one with the entire cosmos which is the ultimate principle of unity. It is like a spark of light in each one of us, even in those who are lost in the physical world, even in those who are wrapped up in the traditional profiles of identity, dogma and doctrine.
So, when I hear the word “humanity” I respond to it emotively because I hold that perspective, but at the same time I am disturbed, because we may lose sight of the hierarchy and differentiation, on account of our obsession with uniformity of the physical image of man. I am not subscribing to any elitist notion of an inner or hidden group of mystics. I am saying that both ontologically and psychologically humanity is a highly differentiated principle and it is because of this differentiation that it is human. If it is not differentiated it becomes a technological, mechanistic principle. It is in this sense I consider humanism as pointing to this differentiation, not submerging it. Otherwise, we become unfair or unjust to our own inner hierarchies.
Let us take this opportunity to point out that most so-called religious people also have a very simplistic view of humanity which is in one sense more dangerous that the simplistic view of popular humanism because they equate their humanity with their collectivity. For them, humanity is co-terminus with their particular religious congregation. For example if you are a Christian you will consider yourself human; if you are Muslim you will consider yourself human; but those who do not fall within the collectivity to which you personally belong are not fully human, they are sub-human or only potentially human. So, there is a greater danger in the ideological, doctrinal, religious or secularist understanding of humanity because such an understanding doesn’t allow for the idea of a spiritual differentiation between different levels of consciousness……Therefore, our quest is how to increase the life of humanity, not the vegetative life, not animal life, but the life of reason, the life of the spirit, the life of intuition.
This life has many sources outer and inner, both known and unknown. It is perhaps towards that humanity we are all moving.”
Syed Hasan Askari (1932-2008)
* See also on this blog:
“There are only Four Communities” , “When the Atheist Met the Mystic”
by Musa Askari
originally published in InterReligious Insight – July 2012
If we are going to address ourselves to the issue of terrorism let us state the obvious and most important at the outset: the threat of nuclear weapons. The weapon announced its arrival to the world by unleashing its horror over Hiroshima and Nagasaki, stayed within our collective consciousness during the cold war and now, due to the one-sided debate on group terrorism, faded into the background. But it remains nonetheless real. It is impossible to comprehend fully the potential horror of such a weapon unleashing terror across the planet faster than any virus mutating across national boundaries.
The weapon and its fallout, like a virus, ignore national boundaries, recognising neither friend nor foe, neither oppressor nor oppressed. It does not discriminate. It is non-ideological. The hypnotic pull of the weapon is in the illusion of power it offers those in possession of it. Furthermore, the hypnosis is so far reaching we remain reluctant to be rid of it. The ultimate paradox is that we are protecting ourselves by sustaining a weapon which holds within its capability the destruction of its creator, humanity itself.
A call from the Russell-Einstein Manifesto can be understood as a call to humanity to wake up from the spell of collective hypnosis:
“We are speaking on this occasion, not as members of this or that nation, continent, or creed, but as human beings, members of the species Man (sic), whose continued existence is in doubt.”
The threat to humanity’s continued existence from weapons of mass destruction, stated by Russell-Einstein, is the canopy of “terror” under which humanity has been conducting its affairs for the last seventy years or so. It is a threat that has become embedded in our consciousness to such an extent that it assumes fantastical and mythical proportions. As Hasan Askari puts it: “After all, what is a myth? A myth is a public dream. What is a dream? A dream is a private myth.” It is a dream one remembers dreaming but cannot recall the details fully upon awaking.
More immediate and urgent than ecological concerns, if not on a par with them, humanity needs to be free from the terror of all weapons of mass destruction, nuclear, chemical and biological. To fulfil this extra-ordinary call, heeding the warning of Russell-Einstein, we need an equally extra-ordinary response of freeing ourselves from the grip of collective hypnosis. Unless we give up the old habit that by violence one can defeat violence we may not be able to save any innocent child’s life, born or unborn, now or years from now.
The nuclear weapon has no loyalty to either democratic or totalitarian nations. Is it not utterly shocking that the human intellect which unlocked the science to create such a weapon has resulted, through its proliferation, in creating a situation where the weapon can now destroy its creator? If this is not hypnosis then what is hypnosis? This is the unconscious terror under which we live and dare not look in the face: to behave in such ways where we believe we have freedom of choice when in reality our choices are governed by hypnosis.
To refer to Einstein once more: “God doesn’t play dice with the world.” We may now add: humanity does indeed play dice. What dangerous game of chance is it where the bet being waged is the continued existence of humanity? Whether one describes oneself as spiritual or a secular humanist, what is the value of that spirituality and humanism when such a weapon exists and we do not address ourselves to it? On this greatest of questions for human survival we require a combined, wholehearted, sustained spiritual-humanist response. When we talk of terrorism should it not be a minimum requirement to talk about the greatest threat humanity faces?
The real achievement of collective hypnosis is in its being hidden from our consciousness; by denying its own existence it continues to exist. At least a stage hypnotist asks for consent from an audience and removes the hypnosis at the end of the act. Collective hypnosis, on the other hand, neither asks for permission nor considers removing its influence. Let me cite again Hasan Askari:
“When I spoke in India after the atomic bombs were dropped over Nagasaki and Hiroshima, I said then (1950) that the ideology was dead, the weapon had surpassed it all. A quarter million people were destroyed in a couple of minutes. Man had acted against his own survival. Oppenheimer, the architect of the first nuclear device, while watching the mushroom cloud, had shouted that he had become the destroyer of the world. He then spoke on behalf of those governments of the world who could go on producing more and more deadly weapons, thinking that these weapons would give security and peace to the nations of the world. The irony is that the very ideological division in whose context the weapon was invented had vanished. But the weapon remains. The knowledge that produced it remains. Its potential users are all there. All these years I have waited for that idea that will surpass the weapon of mass destruction and the philosophy and the technology that produced it and that dark psyche which may use it. Hence, whichever ideology claims to meet the challenges of the world at this critical hour must call upon all mankind to rise to abolish weapons of mass destruction and abolish war altogether and every violent means to achieve any national or ideological ends. We then require a total commitment to honour and uphold each individual life. We have limitless resources within our soul to repel evil by the good, repel violence with non-violent means knowing that the truth has its own might to defend and protect itself.”
On one level the general debate seems fundamentally flawed, reduced to questions of power and control. On the one hand, it lends itself easily to rightly denouncing acts of violence carried out by interest groups, while on the other hand it is inconsistent in that equal attention is not paid to similar, if not worse, acts of aggression and violence linked to conflicts past and present by those in political power. A life lost is a life lost despite the ideology that inspires the act of violence. A life lost from either a suicide attack or a guided missile launched from thousands of feet is a precious life. At both ends of the spectrum of violence there is a person, family, neighbourhood, a child, hopes and aspirations. Thus any discussion of terrorism which does not look at the greater issue, loss of human life from any form of violence, is bound to fail due to its one-sided character, and this in turn perpetuates illusions, self- righteousness and collective hypnosis.
SPIRITUAL CRITIQUE REQUIRED
A noticeable omission, so it appears to me, in the general news media is we are yet to be presented with some meaningful insight into the thinking of individuals, charged with or suspected of allegedly trying to commit horrific acts of violence. There is much news and information on movement between countries, occupations, academic backgrounds, other general details and so forth. One may track, locate and stop those who are committed to doing something deadly serious. However, beyond this physical security-led approach an attempt to present a spiritual critique becomes relevant when we come to religiously inspired group terrorism.
We may never know the inner psychological make up of each individual case. What we do know is that so-called religiously inspired terrorists, of whatever collective religion and political persuasion, present themselves as people of faith and that opens up the possibility of a spiritual response which both secular and faith-based humanists should be able to make together. Humanists cannot afford to wait on the sidelines and not participate in a joint spiritual-humanist critique of terror acts. A rationalist critique only of organised religion from humanists will not do. The time to revisit that is later.
We require a spiritual-humanist response addressed to the individual committed to acts of violence. The focus of our attention in any response must have at its heart the individual who would carry out a devastatingly merciless act of violence. If that means humanists and religious people need to go down the path of inquiring about spirituality together, so be it. It is in the individual where the hypnosis of terror takes hold, as it tempts individuals (and consequently nations) to respond to violent acts of terror with ever more violence, believing that “terror” has a physical locality – that if it is defeated by physical means in one place it will be defeated in every place. Let us admit that once and for all such an approach is absurd. We should have listened more attentively to those who were advocating an alternative to ever more violent responses to terrorism.
It is a trap we have fallen into it and tragically so many individual lives have been lost – individuals who make up a neighbourhood, city and country going about their daily lives. Whether it was Hiroshima or Nagasaki, Vietnam or Cambodia, Sri Lanka or Palestine, Chile or apartheid South Africa, Afghanistan or Iraq – a suicide attack by a Kamikaze pilot or a bomb exploding in some busy street – who can deny that in every instance the loss of individual lives is tragic beyond measure?
It is individuals related by family or friendship who are left to suffer tremendous sorrow and heartache. They cope in their own way, with immense courage, to somehow carry the grief of their loss. As individuals we suffer, as individuals we grieve, as individuals we hope to rise again above the waterline of trauma and re-gather the shattered pieces of our lives, never forgetting to honour those who have been taken from us prematurely. Should we notice the grief and hear the testimony of mourners we are humbled. Should we hear one story of heartache surely we must also recognise and pay tribute to all such stories across the world, regardless of circumstance, political grievance, national and religious boundaries.
Why are we not permitted to hear, in her own traumatised voice, in her own language, the pleas of a mother in Afghanistan cradling her new born child who was alive only moments ago and now is no more? Why do our news media, for example, seem to insist in having an intermediary to that grief by placing their reporter on the television screen between the victim and ourselves? Who other could do justice to that grief but the grief-stricken themselves?
I am reminded of the 2011 January 25th protests in Egypt where a man turns to the camera with his mouth bloodied saying: “Here is blood, there is terrorism”. Behind him on that night in Cairo we see crowds rushing for safety at the advance of security forces while the sound of gunshots can be heard. It is frightening watching it and one can only wonder what it must be like to have been there. What shall we say of any purpose behind violent acts of aggression by terrorist groups or states?
By “purpose” I imply something greater, universal, a goal to which every member of the human race can feel akin. A purpose which recognises that humanity’s past, present and future is both secular and sacred. Such a purpose excludes all forms of violence. A purpose which is a conscious self-thinking act by humanity. This to me is a purpose worth striving for in all peace. This to me is for the “common good”. What could be more common between each and every human being than “life” itself? What further good between us could there be than to honour the life of each and every self? Why should we not take a new direction and outdo one another in ever more greater acts of kindness, compassion and generosity upholding the common good, the principle of life?
With regard to so-called religiously inspired terror acts I would suggest that what is required is the shattering of religious self-righteousness. If one believes in a merciful and compassionate God, the Lord of “heaven and earth”, then is the mercy and compassion which characterises that Lordship to be understood as limited to a particular religion, region or piece of land, or is it not properly to be understood as universally transcending all divisions which we have created between us? We may need to take into account not only how a person perceives themselves socio-religiously but also “spiritually” – through what I would term “spiritual self-perception”.
By considering individual spiritual self-perception, asking questions about it, by altering the direction of our inquiry, we may yet steer a course away from a troubling development – a development which is another trap of collective hypnosis – that is, identifying the whole terrorist motivation of a small group of religiously motivated individuals with all of the followers of that religion worldwide. By doing so we do an injustice and miss the individual altogether, amplifying the effects of the physical horror, converting it into a general social suspicion of a faith body. Spiritual self-perception is a means to avoid all such developments, keeping our focus on the individual, thereby saving us from demonizing the other.
The ultimate responsibility for an act of terror cannot lie anywhere else but with the individual who commits it. Not a community, not a collective identity but simply and clearly the individual in sharp focus. An individual is more than a representational mix of collective identities. Let us not fall in to the trap laid by collective hypnosis of collective recrimination, isolating communities from each other.
The act has an actor. The script and stage may be controlled and set by others in power (groups/states). However, we cannot deny that the actor, as an individual, still has a choice to play the part or not. The sniper hiding in the rubble and the suicide bomber, both as individuals, have a choice to withdraw from the act. The choice, if it comes at all, may come very late, perhaps only moments before the act, or build up within the conscience of the individual. It is there, within the individual, that the sharp edge of terror, entering the world in a physical form, is born. It is to that moment of individuality that a narrative of spiritual self-perception attempts to speak to. How shall we speak to that individual?
Let us “speak” to that mind-set not just socially, morally, legally but also spiritually. Let us “ask” that individual to see others as individuals and think again.
It would be a mistake in my view, when preserving life is the prime motive, to neglect the question, “what is the individual spiritual self-perception foundation of any religiously motivated act of violence?” There should be no substantive objection to the word “spiritual” when we are attempting to use it in terms of preventing life from being taken prematurely. The value of the word is not whether a secularist agrees with the concept of spirituality or not. The value is in the potential for presenting a critique to religiously inspired terror – a critique which both secular and faith-based humanists should be able to make independently or together.
Why should there be any objection to the word “spiritual”? Why should we not together bring to bear the whole of human experience (secular, religious, scientific, mystical and spiritual) on problems? As one could say to any religious extremist, “do you worship your religion as a god or do you worship God?”, so one could ask a secular humanist who objects to the word spiritual, “which is more important; your world view or saving Life?” We cannot afford the luxury of conflict between secular, religious and spiritual outlooks when trying to pursue all peaceful avenues for preserving life.
The individuality of the individual, however submerged and drowned out by collective identities, still remains; perhaps latent but not absent. Otherwise how can one seek to explain the phenomenon of those who were once terrorists but speak now against the dogma they once believed, unless they had come to assert some form of individuality? That trace of individuality can also be noticed when we learn of soldiers who are or have been conscientious objectors and refuse to serve any longer. Quoting Hasan Askari, “unless one becomes a universal being one remains below humanity.”
In the arena of universal individuality we may have a chance to appeal to those more valued principles shared by much of everyday humanity. Rebel against that foisted identity and come out of that collective hypnosis which sees violent reprisals as the only effective means. The focus of this reflection is on honouring the most universal of things, individual human life and the common good. For that principle of life to be universal it must sit outside, over and above, all ideology and collective identity.
Outwardly, to “love thy neighbour” may be understood as to love that other who bears no resemblance to one’s collective identity of nationality, creed, language, race or religion. However, before the outer comes the inner. Before a thought there comes the thinker of that thought, the individual. Therefore, on the inner plane, there is another “neighbour” who both secular and faith-based humanists could have no disagreement about. It is a neighbour we take for granted far too often. Only 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. Through it all, throughout millennia, throughout all the wars humanity has conducted it has remained by our side. It has remained our constant companion even when we did not give it due recognition.
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 to its sunset, each day, each night it is Life that is our nearest and dearest, our true next of kin. It is a kinship that bonds us to each and every human being on the planet. What a wondrous kinship it is indeed where it breathes through all outer kinships, through all divisions, through all diversity; it is the unity that binds us to each other. It is the Life of Humanity. As my late father used to say, “just reflect on the word Life!” I ask anyone contemplating any act of terror toward their fellow human beings to reflect on the word Life!
To repeat: as individuals we are more than any personal or collective identity; we are more than a nationality, creed, race or ethnicity, religion, caste or sect. May I suggest as humanists we cling to our identities lightly but not tightly: that such identities may inform our thinking but it is not essentially who we are. Spiritually, I would suggest we cling to such identities lightly with the hope that eventually we may let go of them so that what remains is the undivided individual. One un-differentiated self.
Nameless, we are born from our mother’s womb, unique and mysterious. In an attempt to identify that mystery, we are named. Perhaps this is one of the reasons why it is a moving experience when the names of those who have died are read aloud at remembrance gatherings throughout the world. How many names are forgotten? How many children have perished in acts of violence? Let us pay tribute to that mystery of life universally so that when we remember the innocent victims of one attack in one place we remember all such victims in all places, from people living under oppression to those in so-called free societies.
When we claim our individuality do we really mean it? Or do we think of ourselves as individual representations of a collective identity. That individual representation can become, under the spell of collective hypnosis, very easy to ridicule and dehumanise. We have seen it in the past, we are seeing it now. When one stops “seeing” the other as an individual another kind of birth mentally has taken place: the birth of the oppressor.
Where pride in collective identities, in extreme cases, takes on an exclusive one-sided face there we are entering a hypnosis which, in preservation of that identity, can readily ignore the injustices inflicted upon others. A self conscious good takes hold. In preserving any collective life by oppressive means, psychological and physical, it begs the question: where is the individual when gripped by collective hypnosis? Quoting Hasan Askari again:
“Jung was critical of world events, and he put forward the notion of the collective consciousness or the collective hypnosis created by religion, race, culture and language. In that sense, I believe that what Freud calls illusion, what Marx calls the opium of the masses, what Durkheim calls collective representation, and what Jung calls collective hypnosis, all sum up the phenomenon of collective history restricted to one particular formulation.”
In recent times one of the most powerful symbols of individual non-violent responses to terror has been the image of “The Tank Man” from Tiananmen Square; a lone citizen making an unarmed stand against the march of tanks. The footage is deeply moving. A lone man standing in the middle of a boulevard, straight, still and defiant. No weapon, just his individuality. Outwardly on one side there is the “Tank Man”, alone. On the other side there is a line of tanks, a symbol of state military power. Inwardly, what in my opinion is also spiritual, the “Tank Man” has a far greater number standing behind him and beside him. They are invisible to the naked eye. They are to be found in every age and culture and in every place where people live under oppression and terror. They are the “individuals”.
We should recall there were two “Tank Men” that day. One standing before the tank and the other hidden from view driving the lead tank. What transpired between those two individuals staring at each other on that afternoon we will never know. What was he saying? Who was he? It is a mystery. At least this image is known. What of the unreported and ignored lives of those equally brave individuals standing up peacefully to terror and oppression all across the world? We saw them and we heard them during 2011 in what has become known as the Arab Spring. They continue their struggle.
The recognition of suffering and grief in order to be a true recognition must, as a consequence, involve the recognition of suffering and grief of all people everywhere. The people concerned cannot look the other way. One can only imagine what immense heartache they undergo and even after such imagining and empathy there is still perhaps an abysmal gulf between our imagination and their reality. A spiritual-humanist response to all forms of terrorism starts not in the world out there but instead within the heart and mind of each individual. To quote Hasan Askari:
“In my view, there should be a two-fold response to idealistic and ideological developments which result in self-complacency or collective hypnosis. First is a sociological response which helps people or the communities involved in knowing why a particular idealism / ideological formulation is becoming relevant to people at one time in history. The sociological critique would liberate us from a collective hypnosis and lead us into an objective self-understanding.”
“The second corrective is, in my view, a psychological critique that this one-sidedness has far reaching consequences for the human personality because here its humanity will be deformed, will be partialised, will be fragmented. In order to create a synthesis of the sociological and the psychological critiques we have to enshrine in our understanding and in our reflection another category, not just of attitude, but also the very characteristic of the truth we are seeking, namely openness, or willingness to listen to the other in his or her otherness.”
A Spiritual-Humanist response to all forms of terror, as well as being a questioning of power, oppression, violence and war, is also a journey to seek the truth of our inter-connections as individuals. It will be a multi-faceted journey with many co-travellers: secular and faith based humanists being co-present recognising one another, bearing co-witness for the mutual goal of preserving and valuing LIFE in all its diverse and wondrous manifestations. The best among them being the Life of a child who expects the world to save it from the worst of what humanity has done in the past and who hopes for a different future.
Finally, concluding these, admittedly broad, reflections let me re-state the greatest threat to human survival: the nuclear weapon, which, in my view, is a crime against every single living individual human being. As we worry rightly about handing over to future generations the problems of ecological disaster, let us not also hand over to a future humanity an inheritance which includes the terror of weapons of mass destruction. The taking of any life anywhere, regardless of who comes to know about it, through any form of terror act, is a crime against the whole “single cell” of humanity. A humanity richly diverse is a wonder and mystery – secular and religious, material and spiritual, physical and meta-physical. As Hasan Askari put it, humanity “stands for a hidden, universal unity across all physical and racial boundaries.”
Article VI – NPT Treaty “Each of the Parties to the Treaty undertakes to pursue negotiations in good faith on effective measures relating to cessation of the nuclear arms race at an early date and to nuclear disarmament, and on a treaty on general and complete disarmament under strict and effective international control.”
In Memory of Syed Mohmmed Taqui
by Syed Musa Askari
To learn of the passing of a loved one thoughts issue forth like the dawn of a sunrise. The first ray of light followed by countless rays that, due to their brilliance, are now indistinguishable one from the other. There is only light. Light upon Light.
When I heard the news of the passing of my dear uncle Syed Mohmmed Taqui I felt the sun of his soul had fully risen. As if the entirety of a life was akin to the slow gradual rise of the sun above the horizon, the last tip of the sun having bid fare-well to the line of horizon. A line drawn from birth to the moment of passing. A line along which a life had been lived. A line that was drawn horizontally is now drawn vertically leading one to another life, another horizon, another sunrise.
A life lived is more than the trace of footsteps left in its wake. Above all it is a sign of journeying from here to there, from right to left, from below to above. All the rotational points forming a circle of many dimensions. Our life as soul to sojourn knowing the permanence of our abode is “elsewhere”. No place of locality, but eternal, placeless and traceless. To become “homeless” innerly we are home. I pray for the continued safe journey of the soul of Syed Mohmmed Taqui.
When reflecting upon one’s own life or the life of another it is as if we are always watching a sunrise. There is no death only the beginning of another journey. The birth of a life is the sun rising, a new “day”, our whole life as one “day”. For the Soul knows this association with body is but a fleeting moment within many moments.
The reverse I find holds more in it, not the setting of a sun, not the receding light of a life lived but the full glory of a magnificent sunrise. We are left to bathe in the light of his life, the mark of all that was and remains the best of his life. No mark such as that of a seal, of ring impressed upon wax, no impression such as this to be worn away by the weathering of time. Rather a mark made upon one’s consciousness, one’s heart and one’s soul.
The mark of his life summed up in words such as courage, strength, compassion and great humour. I will forever remember the glint in his eye and the warmth of his smile. When these two qualities combined, there in those moments, I recall now one was meeting the essence of his nature.
What to speak of sadness and grief? How to speak of sadness and grief? These deep feelings for us left behind to undergo. Clutching to them like the trailing string of a kite set aloft to the wind, cut free from the bonds of the hand that held it with love during its flight before our eyes. It flies now held by and tugged by another Hand.
A child stands upon a rooftop balcony; a kite flies from its hand. A tug, a lengthening of the string followed by a firm grip. Without warning the kite breaks free, separated from its connection with the earth as like the passing of a life from this world. The face of the child aghast and distressed. The smile upon his face moments ago is no more. A tearful sadness and perhaps a desperation takes hold; a longing to taste again the sense of freedom through the symbol of a kite imparting.
The kite swaying in the wind like a leaf set free from some branch. The trailing string of the kite passing overhead; a prayer leaps forth with hope to reclaim it. The child rushes to the street below and searches patches of sky in-between the towering buildings as if looking for a lone cloud in a cloudless sky. A fleeting glimpse of the kite gliding overhead, the heart races, a memory recalled. He turns corner after corner just about keeping pace with the trailing string but the kite itself is out of view.
His hand outstretched while he runs ahead as if the roles are now reversed. Where the kite once danced to the tune of the child’s hand it is the child which is now beckoned. The joy which was the mark of friendship between the kite and child still remains though now expressed differently. An invisible bond connects them.
This journey of following a kite, a free spirit, akin to a mystical relationship between a master and disciple. One may live an entire lifetime until eventually the kite and follower must part ways. The kite has brought the child to the shores of a mighty ocean and flies on to the horizon. There is sadness; there is grief as like the passing of a loved one.
He raises his hands in prayer to the Supreme, bidding a final fare-well to his beloved kite, his master. A prayer of gratitude, a prayer of friendship, a prayer of love. As his hands pass over his face he feels each line, each groove, each fork and twist. Each line a path the kite had lead him to tread. Each line upon his hands a horizon upon which countless suns had risen and set during the course of their journey. The child has now become a man. He looks up to the horizon. The sun is rising upon the ocean.
It is the dawn of a new life. This journey of longing, sadness, mourning and grief has not been in vain. It has cleansed entire. The kite flies on to the horizon. Soon there is no kite to be seen. Only a glorious sunrise. Each soul moves toward a greater horizon should it so choose. Each kite longs to fly freely to meet the rising sun.
May the Light of a Greater Sun forever shine upon the soul of Syed Mohmmed Taqui. May the horizon to which his soul journeys draw ever nearer.
“Spiritual Humanism is an alternative ideology to secular humanism and racial and religious separatism. We require at the present hour of history a spiritually regenerative ideology with a universal perspective.
By the criteria of universality we touch that purity of the human essence which has been at the centre of each religious tradition but has been obscured by its dogmatic and collectivistic expressions. By the criteria of universality and spirituality we touch that nobility of the human essence which has been the aspiration of secular humanism but has been crippled by its stubborn rejection of the metaphysical nature of that essence. We require such a school of thought as can overcome these limitations and pave the way for an ideological stand which has universal reference, and which can inspire universal hope and confidence. Spiritual Humanism is such a school of thought with the potentiality to transform the world.
Spiritual Humanism takes a clear stand against all forms of violence, against the entire cult of militarism and terrorism of states and groups. It can be replaced by the trust in the power of the peaceful means to resolve conflicts, that truth and justice has their own might to defend themselves. Spiritual Humanism will uphold in all circumstances the life and dignity of each individual as more preceious than any ideology or cause.
Spiritual Humanism is a comprehensive ideological option, a philosophy and a policy of liberation from all that enslaves and cripples humanity.”
by Professor Hasan Askari (1932-2008)
*see also “Towards a Spiritual Humanism : A Muslim -Humanist Dialogue” by Hasan Askari & Jon Avery