Ismaili Lectures

[samirnoorali]

Ismaili Lectures
By Samir Noorali

I am writing in response to a lecture, or waez, given by Kamaludin, a preacher propagating the Ismaili faith to an Ismaili audience. What is interesting about this lecture is the contents itself. Much of what is being preached is steeped in arguments that lack logic and scientifically backed evidence. In this day and age, one would expect no less than a clear and precise form of lecturing that uses reason to propagate faith. On the contrary, it appears that the illogical themes of Kamaludin do more harm that good and can steer the innocent to the conclusion that the Ismaili faith is irrational and baseless.

From what is gathered, Kamaludin preaches the question, why can’t we concentrate in our prayers or our meditation? He goes on to say that, we are from Allah and we will return to Allah. Furthermore, he states that Allah will always try to wake one up during a person’s mid-life (between the ages of 35-45 yrs). That waking up comes in the form of a ‘call’ that comes in different forms, be it dreams, a lecture, crisis or a tragedy. This argument is based on the premise that God calls unto man to pull them back so that they can prepare themselves for their return to God. In response to this, the world that we live in a material and exists as a monoreality. To call somebody back is to assume that there is another dimension, or spiritual realm that exists for which to go back to. Thus far there is no scientific evidence to suggest that such as spiritual realm exists. Furthermore, an entity cannot go back when the very entity itself is identical. A drop of water is still water whether it merges in an ocean or not.

Kamaludin also stated in his lecture about the attachment to material things. That is that there should be a line drawn between our needs and our desires. In response to this, one must look at the very premise of material attachments. The material world is one which is highly competitive, meritocratic and does not sit idle to feed its creatures. Men and women have to struggle to survive. Struggle in itself is a duty for all creatures, whether they be snakes or humans. One cannot attach or detach from reality. One can fantasize about living in heaven, where everything will be free of pain and struggle, but the reality is that this material world is a blessing, albeit a good and bad one.

Kamaludin also preached about attachments to relationships. That one needs to keep a little detached to relationships. Relationships are inevitable. Some come and some go, but that is life in a nutshell. One cannot turn off one’s love or feelings. Moreover, one cannot simply live without trusting anybody. In that event it is better not to live, because taking chances to love and reciprocating trust is life in a nutshell. It comes with the good and the bad.

In addition to limiting attachments to relationships, Kamaludin also goes further to preach that accumulation of wealth for the purpose of hording is not part of Islam. Also, he states that when we are busy just making money we have no time for anything else. It is uncertain what he is alluding to when he states, “something else.” But wealth attachment is what he is stressing against. In response to this, one must understand that attainment of wealth is both a reality and a possibility of life. Without such accumulation of wealth much of the world would not be able to modernize and change. More wealth prompts more advancement, more of the latest and best that this world can offer. Wealth can create beautiful cities, the latest automobiles, the latest fashion. It pushes the boundaries and stretches the best that this universe can offer. One can see some of the great city projects around the world and marvel at its accomplishment. That did not happen due to modest means, it happened due to correct and reasonable use of wealth. Wealth does not have to be seen as an evil. It is a reality. But using it as a means to overpower those less fortunate can result in abuse of its function. Muhammad believed in the power of wealth, for if he did not then the Islamic Empire will have never taken place. It spread from Medina, conquered Byzantine Syria and the Sassanian Empire to become the foremost superpower of its time. That wealth was not due to religious propagation, it was due to the conviction that progress and wealth are not necessary evils, but a blessing.

Lastly, Kamaludin preached that one has to learn to detach from this world and concentrate on spiritual enlightenment; that is the world that will come after you. This argument is actually the crux of all the previous arguments listed above. It presupposes that there are in fact two worlds, a material and a spiritual one. That this supposed spiritual world is the land of milk and honey where life will be eternal for the individual. Up till now, neither Kamaludin nor any single person on Earth has come forward to say unequivocally that such a world exists. Where is this world, and if you claim that it exists then how do you know? It is not sufficient, especially in this day and age to preach to an Ismaili audience suggesting a world exists when one has never seen it before. That not only hinders the mind of the audience, but brings together a fundamental principle of the Ismaili faith. That is that, Ismailis through the guidance of their Imam do not ascribe to ‘hocus pocus.’ It is the Imam himself who has stated clearly that the Ismaili faith should not be based on hocus pocus, which refers to an illogical and deceptive bases of thinking.

[kmaherali]

I am writing in response to a lecture, or waez, given by Kamaludin, a preacher propagating the Ismaili faith to an Ismaili audience. What is interesting about this lecture is the contents itself. Much of what is being preached is steeped in arguments that lack logic and scientifically backed evidence. In this day and age, one would expect no less than a clear and precise form of lecturing that uses reason to propagate faith. On the contrary, it appears that the illogical themes of Kamaludin do more harm that good and can steer the innocent to the conclusion that the Ismaili faith is irrational and baseless.

You have raised some interesting and pertinent points. Ours is an esoteric tradition which is predicated upon the fact that human reasoning and intellect by itself is not able to derive the truth. Hence we need to transcend reason and gain spiritual insight if we are to attain the truth. This is explained in the article about Mowlana Rumi at:

Rumi's Masnavi, part 3: Knowledge and certainty

https://www.theguardian.com/commentisfr ... ophy-islam

To call somebody back is to assume that there is another dimension, or spiritual realm that exists for which to go back to. Thus far there is no scientific evidence to suggest that such as spiritual realm exists. Furthermore, an entity cannot go back when the very entity itself is identical. A drop of water is still water whether it merges in an ocean or not.

Religion in general and esotericism in particular is predicated on the basis that creation is not flat but is multi dimension and hence we have stages and levels to progress. We recite in our daily dua - All praise is due to Allah the Lord of the worlds. What are these worlds? To understand better about these worlds I would recommend you to read Chapter 43 of the "Autobiography of a Yogi' which describes the resurrection of Swami Sri Yukteshwar from his physical death to explain the higher worlds. It can be accessed at:
https://www.ananda.org/autobiography/#chap43

One cannot attach or detach from reality. One can fantasize about living in heaven, where everything will be free of pain and struggle, but the reality is that this material world is a blessing, albeit a good and bad one.

The purpose of detachment with material life is not to deprive yourself of the blessing but rather to enable you to enjoy the higher life, which can be obscured by too much attachment to this existence. For example if you are too engrossed in materialism, you prevent yourself from benfits of the higher life such as knowledge, contemplation and reflection.

Kamaludin also preached about attachments to relationships. That one needs to keep a little detached to relationships. Relationships are inevitable. Some come and some go, but that is life in a nutshell. One cannot turn off one’s love or feelings. Moreover, one cannot simply live without trusting anybody. In that event it is better not to live, because taking chances to love and reciprocating trust is life in a nutshell. It comes with the good and the bad.

Living with detachment in the context of your relationships does not preclude love and trust that goes along having a relationship. It simply means that you are not totally dependent upon worldly relationships for your happiness. There are higher forms of happiness which you need to experience as well.

But wealth attachment is what he is stressing against. In response to this, one must understand that attainment of wealth is both a reality and a possibility of life. Without such accumulation of wealth much of the world would not be able to modernize and change. More wealth prompts more advancement, more of the latest and best that this world can offer. Wealth can create beautiful cities, the latest automobiles, the latest fashion. It pushes the boundaries and stretches the best that this universe can offer. One can see some of the great city projects around the world and marvel at its accomplishment. That did not happen due to modest means, it happened due to correct and reasonable use of wealth. Wealth does not have to be seen as an evil. It is a reality.

Creation of wealth by itself is not evil. However it can become evil when it prevents you to perform your essential duties in life which is of course Ibadat. So long as you are performing your essential duties towards your faith, there is no harm in striving to improve your material condition.

Up till now, neither Kamaludin nor any single person on Earth has come forward to say unequivocally that such a world exists. Where is this world, and if you claim that it exists then how do you know? It is not sufficient, especially in this day and age to preach to an Ismaili audience suggesting a world exists when one has never seen it before. That not only hinders the mind of the audience, but brings together a fundamental principle of the Ismaili faith. That is that, Ismailis through the guidance of their Imam do not ascribe to ‘hocus pocus.’ It is the Imam himself who has stated clearly that the Ismaili faith should not be based on hocus posus, which refers to an illogical and deceptive bases of thinking.

The Imam has told us that it is through prayers you will be able to realize the futility of this life and the greatness of the hereafter.

Please read the chapter that I alluded to earlier. The person actually resurrected himself to give an explanation of the higher worlds.

[samirnoorali]

The Duality of Existential Reality
By: Samir Noorali

The dichotomy of existential reality is a train of thought that assumes that there are essentially two worlds that exist for every human being, namely a material world and a spiritual world. It is through the lens of this dualism that knowledge splits into that which is outward or exoteric; and that which is hidden or esoteric. Exoteric refers to that which is visible, that which everyone can see literally. However, the term esoteric is the polar opposite in that it assumes that beyond the visible, beyond what is seen, there exists an internal meaning that is hidden and can only be revealed by an authoritative figure. The problem with esoteric meaning is that it is presumed hidden and unattainable through human reasoning and intellect. If it is beyond the grasp of the human mind to unearth meaning, then it should also be beyond the grasp of the human mind to internalize it. That downplays the ability for rational thinking and the ability to scrutinize and experimentally verify knowledge. Esoteric meaning also presumes that the human mind needs to transcend itself and gain spiritual insight. Like a ball and chain, esoteric interpretation of knowledge prevents the human mind from gaining insight independently and enslaves it; leaving the only way out to be through an authoritative figure. In light of this, the esoteric path closes the door on all human beings save a few who gain special access to it.

Too many times esoteric knowledge is sought after from those figures in history who espoused theology over rational thinking. Jalal ad-Din Muhammad Rumi, often known as Rumi, was one such example. Rumi (30 September 1207 – 17 December 1273), a theologian, was born in a time in which much of the Islamic world was going through drastic changes. The esoteric and material Islamic Empire that grew from the time of Muhammad was falling apart and laid weak and vulnerable to destruction by the Mongols. In 1256, for example, the Ismaili fortress of Alamut, a stronghold of the Ismailis, surrendered to the Mongols. In addition to Alamut, it was in 1258 that Baghdad, the seat of the Abbasid Empire, was laid waste – and with it much of the Islamic world. The Islamic world crumbled and often the reason for that is interpreted as being the fault of the Mongols. On the contrary, what is often overlooked is that had the large and expansive Islamic world not been weak in the first place, such an invasion by a small band of nomads would have been avoidable. What then was the cause of the Islamic downfall? There are many theories alluded to it, but is certain that within the Islamic world, the exoteric rational was plagued by the onset of theologians, like Rumi, who espoused the esoteric interpretation of knowledge.

It was esoteric thought that got in way of Copernicus and Galileo’s exoteric interpretation of the universe. It was the Church who condemned these two men of science, citing that they cannot use reason above the esoteric interpretation given in the Bible. Had we believed that the Earth is flat instead of round and that the Earth is not the centre of the universe then we would be going against what we have seen over the last 100 years in space exploration. This is where esoteric interpretation loses its validity, in that it goes against the laws of nature. All kinds of arguments have come forward by individuals who claim that such esoteric interpretations are valid and that higher worlds do exist. That is fine, but the only problem is that yet again the average person cannot see and verify such a higher world – as it is kept hidden exclusively to one who claims such.

Heaven and the claim of a higher world is strong among those who ascribe to esoteric interpretation of knowledge. The problem with their argument is that such a higher world has never been seen by any human being – nor can it be verified. At its foundation, esoteric thought is primitive and bases its hopes on a world that exists for person after death. But its important to note that esoteric interpreters are so focused on the positive aspect of afterlife (i.e. heaven) that they forget that such theology is also based on an opposite realm in which souls suffer and are tormented (i.e. hell). Esoteric interpreters forget that the whole reason for such a theology between the exoteric and esoteric world is predicated on the idea that God exists and the Devil exists. Angels exist and Devils exist. This goes back to the duality of existential reality, in that the good depends on the bad in order to exist. By stating that one should not be too engrossed in the material world as it prevents attaining the benefits of the higher life is assuming that such higher life exists in the first place. First you have to prove such a higher life exists before you can begin to suggest that attachment to the material world should be lessened.

In the world of relationships, we have the good fortune of having those elements in life which complete us. Without a mother or without a father are we complete? Are you an only child and wished you had a sibling to play with? What role has your grandfather or grandmother played in your life? What lessons did you learn from them? All these relationships, with all the different grades of love and friendship, fulfill a part of one’s life – whether we admit it or not. One does not have to shun the material world and all these relationships for the illusion of higher love. That is equivalent of being a hermit and making a vow to leave one’s job and family and venture into the forest to seek higher love. What is missing here is the interpretation between esoteric and exoteric views of life. One does not need to look for higher forms of love when that has been given to you in a multiplicity of ways in this world. To add to that, and very importantly, seeking higher love is futile when such higher love exists in the material world itself. For example, when you look at the stars in the sky – if you cannot see higher love in that then you’re chasing after something that you don’t even know exists. You may seek and seek that higher love, thinking that it has to be attained when in fact its all around you in the first place.

The material world and the accumulation of wealth has also been a contentious issue. Material wealth is not an evil and can never be an evil, as it is a means by which to survive. If one person makes an income of $250,000 and another individual makes $36,000, it does not mean that the one with the higher salary is evil. Money can never conflict with religion, as money is the foundation of nearly all religions. Which religion can claim that they don’t want any source of tithe or religious due for its upkeep? Therefore, there is no conflict between performing essential duties to one’s faith and wealth. Often generous donors are recognized for paying large amounts of money for community events, transportation, hospitals, and religious centres. That is not wealth coming necessarily from the average member of the faith, but rather those who are generous and sharing their wealth in the name of faith.

Lastly, it has been argued that the Ismaili Imam, or Aga Khan, has stated that through prayers one will realize the futility of this life and the greatness of the hereafter. The purpose of this response is not to drag the Imam’s statements haphazardly into these arguments and to misinterpret them. That is a statement that is not only misinterpreted, but invalidates all the effort the Aga Khan has made to steer away from ‘hocus pocus.’ Muhammad was a man of the exoteric world and led the world in example of material greatness. This is exemplified in his conquest of Mecca, his establishment of the Islamic Empire, for which he was both sovereign and exemplar to social change. Muhammad did not conquer Mecca and establish an army, for religious purposes. It was exoteric materialism that he wished to exemplify and what he was known to accomplish. As far as the Aga Khan is concerned, one can say for certain that he does not indulge in theological discussions and prefers not to. Much like Muhammad, the Aga Khan leads by example through the AKDN in promoting education, healthcare, poverty alleviation, peace and quality of life. Nowhere is that more an example of the material world and its greatness. It shows that the world of esoteric ‘hocus pocus’ does not have a place in a modernized and rational world.

[kmaherali]

The problem with esoteric meaning is that it is presumed hidden and unattainable through human reasoning and intellect. If it is beyond the grasp of the human mind to unearth meaning, then it should also be beyond the grasp of the human mind to internalize it. That downplays the ability for rational thinking and the ability to scrutinize and experimentally verify knowledge. Esoteric meaning also presumes that the human mind needs to transcend itself and gain spiritual insight. Like a ball and chain, esoteric interpretation of knowledge prevents the human mind from gaining insight independently and enslaves it; leaving the only way out to be through an authoritative figure. In light of this, the esoteric path closes the door on all human beings save a few who gain special access to it.

Not true, the esoteric concept does not negate the use of intellect to derive at the truth. It only states that human mind by itself is not able to come to the complete understanding of reality. For example today in science we know light has dual properties. Some experiments pointed to it being a wave; others to it being made of particles. But that is odd: How can something be both a spread-out wave - like a succession of ripples on a pond - and at the same time a small solid particle - like a tiny billiard ball? The two descriptions appeared contradictory. Hence paradoxes such as these point to the limitations of the human mind to comprehend reality in its totality.

The esoteric concept only states that to grasp reality one needs to develop faculties beyond reasoning to grasp reality in its totality. Those faculties are developed through spiritual discipline under the guidance of an enlightened individual.

What then was the cause of the Islamic downfall? There are many theories alluded to it, but is certain that within the Islamic world, the exoteric rational was plagued by the onset of theologians, like Rumi, who espoused the esoteric interpretation of knowledge.

The cause of the downfall of the Islamic civilization was not due to existence of theologians like Rumi but rather by the existence of fundamentalist clerics who imposed their literalist outlook refusing to apply their intellects to reinterpret the faith.

The Sufis due to their liberal outlook were the drivers of reform movements through out history. They were able to apply their intellects to reinterpret the faith according to existing circumstances.

It was esoteric thought that got in way of Copernicus and Galileo’s exoteric interpretation of the universe. It was the Church who condemned these two men of science, citing that they cannot use reason above the esoteric interpretation given in the Bible.

You are confusing esoteric interpretation with fundamentalist beliefs. It is the Christians with the fundamentalist outlook who opposed Copernicus and Galileo.

This is where esoteric interpretation loses its validity, in that it goes against the laws of nature. All kinds of arguments have come forward by individuals who claim that such esoteric interpretations are valid and that higher worlds do exist. That is fine, but the only problem is that yet again the average person cannot see and verify such a higher world – as it is kept hidden exclusively to one who claims such.

Yes esoteric knowledge is only available to those who are seriously involved in the search and have developed the necessary skills and insights to 'comprehend' the higher mysteries. Hence esoteric traditions are selective regarding membership for their respective organizations.

Heaven and the claim of a higher world is strong among those who ascribe to esoteric interpretation of knowledge. The problem with their argument is that such a higher world has never been seen by any human being – nor can it be verified.

Through out history there have been individuals who have made efforts and have been able to experience the higher life. MSMS says in his Memoirs: "Roumi and Hafiz, the great Persian poets, have told us, each in his different way, that some men are born with such natural spiritual capacities and possibilities of development that they have direct experience of that great love, that all-embracing, all-consuming love, which direct contact with reality gives to the human soil. Hafiz indeed has said that men like Jesus Christ and Muslim mystics like Mansour and Bayezid and others have possessed that spiritual power of the greater love; that any of us, if the Holy Spirit (*) ever present grants us that enlightenment, can, being thus blessed, have the power which Christ had, but that to the overwhelming majority of men this greater love is not a practical possibility."

First you have to prove such a higher life exists before you can begin to suggest that attachment to the material world should be lessened.

In Islam there are two kinds of knowledge: one that is revealed and other discovered through the use of intellect. All the traditions based on revealed knowledge contained in scriptures attest to the existence of higher worlds.

One does not have to shun the material world and all these relationships for the illusion of higher love. That is equivalent of being a hermit and making a vow to leave one’s job and family and venture into the forest to seek higher love. What is missing here is the interpretation between esoteric and exoteric views of life.

The esoteric faiths do not tell us to shun the material life and its relationships. It tells us to strike a balance between the material and spiritual lives.

One does not need to look for higher forms of love when that has been given to you in a multiplicity of ways in this world. To add to that, and very importantly, seeking higher love is futile when such higher love exists in the material world itself. For example, when you look at the stars in the sky – if you cannot see higher love in that then you’re chasing after something that you don’t even know exists. You may seek and seek that higher love, thinking that it has to be attained when in fact its all around you in the first place.

Mowlana Hazar Imam in one of his speeches stated:"I do not believe that human relations are of sufficient interest, nor of sufficient permanence to keep a man happy all through his life. He must have something else to turn to. This need may express itself in this form of art, of scientific studies or mysticism, but more often it takes the form of a search for higher life." Do you have faith in the words of the Imam?

The material world and the accumulation of wealth has also been a contentious issue.

In Islam there is no issue with creation of wealth. It is a question of how the wealth is acquired and for what purpose it is dismissed. Accumulation of wealth for the sake of power it gives is condemned.

Nowhere is that more an example of the material world and its greatness. It shows that the world of esoteric ‘hocus pocus’ does not have a place in a modernized and rational world.

Of course progress in the material world is important and hence we have the institutions for that purpose. But it is wrong to focus entirely on material progress because that is not the essential purpose of life.

[kmaherali]

One does not need to look for higher forms of love when that has been given to you in a multiplicity of ways in this world. To add to that, and very importantly, seeking higher love is futile when such higher love exists in the material world itself.

The article below demonstrates the fleeting and unreliable nature of human love and material relationships.

Love in the Time of Low Expectations

“Never count on a man,” her father had told her. “They will always let you down.” So she didn’t, and they still did.

Excerpt:

I thought of him as my lover, although he never said he loved me. When I was feeling concerned, I would ask him what we were doing, what he wanted, where this was going. He was uncomfortable with such questions, but if I was direct, he would answer.

No, he wasn’t seeing anyone else. No, he wasn’t having sex with anyone else. No, he didn’t want to.

But he didn’t introduce me to anyone in his life. Even when I asked him to. And he didn’t tell his family about me, although I knew all about them.

More...

https://www.nytimes.com/2020/01/24/styl ... 3053090126

[samirnoorali]

Monoreality
By: Samir Noorali

There is the argument that the human mind is incapable of completely understanding a higher form of spiritual consciousness, or reality in totality. You have to ask yourself, what gave the human mind the capability of grasping reality and yet the incapability of understanding spiritual consciousness unless its achieved? Remember, that if spiritual consciousness exists then it has to have dimension and form. Much like the spiritual world, such a world has to have dimension and form. It has to also have a specific location in time and space. Within a monoreality, you cannot have God, the angels, and the spiritual world outside of space and time. Can you find God within a monoreality? If you cannot find God in space and time then you cannot presume that higher consciousness or reality exists.

Regarding light having dual properties of being a wave or a particle. The argument being made is that since light can be spread out either as a wave or particle, it suggests a paradox as to the limitations of the human mind to comprehend reality in its totality. Light and its properties can be comprehended by the human mind as it is a part of monoreality. Anything within that reality is logical and rational. Anything outside of that primal reality is considered to be a dual reality. Dualism, however, negates the whole point in having a monoreality. Therefore, a second reality cannot exist.

There is a lot of emphasis within some Ismaili circles that esoteric reality requires one to meditate under the guidance of an enlightened individual. I would argue that enlightened individuals, or more precisely individuals who were divinely inspired, did not have a preoccupation in simply guiding an individual from a monoreality to a higher consciousness. On the contrary, the Prophet Muhammad himself sat in the cave of Hira not to seek spiritual communion with God, but rather to search for the truth. That truth was not about finding a higher consciousness, it was about understanding monoreality. That was his divine inspiration not his divine revelation.

The downfall of the Islamic civilization did not take place after the fall of Baghdad in 1258 AD. Rather, the fall of Islamic civilization more precicely took place in 750 AD. That was the year the Umayyad Caliphate was overthrown by the Abbasid Caliphate. The two caliphates, and its respective empires, followed completely different versions of Islam. The Umayyad Caliphate, much like the Prophet and the Rashidun Caliphate, grew the Islamic Empire and followed a very rational and progressive version of Islam. These caliphs had no inclining of the religious orthodoxy that was to take place after 750 AD. It was during the period of the Umayyad downfall that four schools of Islamic jurisprudence took place under: Abu Hanafi (699 – 767 AD); Malik bin Anas (711 – 795 AD); Al Shafi’i (767 – 820 AD); and Ahmad ibn Hanbal (780 – 855 AD). Each of the four theologians were and still are considered the founding four Imams of Islamic jurisprudence. Today, Islamic jurisprudence is the privy of religious clerics throughout the world. The Abbasids promoted a version of Islam that embraced this Islamic jurisprudence, and it is from this orthodoxy that a paralysis started within Islamic civilization. Islam went from being progressive to being regressive.

The problem of esoteric thought originates in the tenets of Sufism and Twelver Shia Islam. Ismailism, from the time of Pir Sadardin, heavily borrowed from Sufi thought, which centres around the master-disciple relationship. The Sufi master (known as a ‘pir’) is also called a Sufi spiritual guide or teacher (known as a ‘murshid,’ or in India is called satguru). The disciple (‘murid’) decides to renunciate the luxuries of the material or exoteric world by following the path to truth (‘sat panth’). It is only through the guidance of the spiritual guide that the disciple can attain spiritual truth. While in modern times, Ismailis do not necessarily take a literal transformative journey as a hermit would in medieval times, the concept is still there and sought after.

In addition to Sufi doctrine, Ismailism also borrows tenets from Twelver Shia Islam. It is from Shia thought that the notion of religious interpretation is split between that which is exoteric (zahir) and that which is esoteric (batin). For Shia, the Quran has a literal exoteric meaning, but it also has a hidden esoteric and inward meaning as well. The hidden meaning can only be fully understood by the spiritual guide, or Imam, who alone knows its meaning. The central role of the Ismaili Imam is that of religious interpretation.

There is no evidence to suggest that Copernicus and Galileo were opposed by Christians with ‘fundamentalist’ outlooks. That is incorrect. The question that these two men faced was that of heliocentrism (sun-centered) vs geocentrism (earth-centered). The Bible supported the notion of geocentrism in that God had established the Earth as a centre piece to which all other planets, including the sun revolved. It states that ‘the world also shall be established that it shall not be moved...’ (Psalm 96:10). Therefore, the Earth cannot revolve around the sun according to religious belief. Both Copernicus and Galileo challenged the doctrine in support of their findings that the Earth was in fact moving around the sun, i.e. heliocentrism. It was not fundamentalists that were opposed to heliocentrism, but Pope Paul V and later the Inquisition of 1633 AD.

While it is true that the Imam did mention in a speech about the ‘search,’ you are missing the last part of the speech which states, ‘Again the theological splits were hampering the progress of the Empire.’ What you must realize is that the Imam does not ascribe to what he calls ‘hocus pocus.’ These two words have been used by the Imam to distinguish my point, which is that esoteric thinking is not a real dimension in time. The Imam is referring to esoteric concepts as a metaphor for ‘critical’ interpretation. The balance he speaks of does not negate the material world, for if it did then what was the point in coming to this world in the first place? On the contrary, the material world is the only monoreality which is a blessing rather than a place of purgatory. You speak of and quoted Imam Sultan Mohammad Shah’s memoirs to me, then I encourage you to also reflect carefully when he stated that, ‘Islam’s basic principle can only be defined as monorealism and not monotheism.’ I challenge you to find a Jew, Christian or Muslim that agrees with that statement. You’ll find none. Only Ismailism ascribes to such concepts and that is what makes it unique and different than any other Abrahamic faith.

[kmaherali]

There is the argument that the human mind is incapable of completely understanding a higher form of spiritual consciousness, or reality in totality. You have to ask yourself, what gave the human mind the capability of grasping reality and yet the incapability of understanding spiritual consciousness unless its achieved?

There is an inherent mystery in existence. If everything could be within the grasp of human mind, there would not be any need for revelations, scriptures, artwork etc. MHI in his speech at AKU addressed the two-fold nature of knowledge:

“In Islamic belief, knowledge is two-fold. There is that revealed through the Holy Prophet [Salla-llahu ‘alayhi wa- sallam] and that which man discovers by virtue of his own intellect. Nor do these two involve any contradiction, provided man remembers that his own mind is itself the creation of God. Without this humility, no balance is possible. With it, there are no barriers.”

Mawlana Hazar Imam, Karachi, Pakistan, March 16, 1983

Spiritual consciousness can only be understood through the elevation of consciousness. It cannot be grasped by ordinary rational faculties but it can be understood through super rational consciousness attained through correct spiritual practices. Indeed the purpose of life is to understand reality in it's totality and hence the need to get into the Batini dimension of life.

Remember, that if spiritual consciousness exists then it has to have dimension and form. Much like the spiritual world, such a world has to have dimension and form. It has to also have a specific location in time and space. Within a monoreality, you cannot have God, the angels, and the spiritual world outside of space and time. Can you find God within a monoreality? If you cannot find God in space and time then you cannot presume that higher consciousness or reality exists.

MMSM in his Memoirs at: http://www.ismaili.net/Source/0016b.html, defines monoreality:

Thus Islam's basic principle can only be defined as mono-realism and not as monotheism. Consider, for example, the opening declaration of every Islamic prayer: "Allah-o-Akbar". What does that mean? There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active and passive forces imaginable, to life and to the soul. Imam Hassan has explained the Islamic doctrine of God and the Universe by analogy with the sun and its reflection in the pool of a fountain; there is certainly a reflection or image of the sun, but with what poverty and with what little reality; how small and pale is the likeness between this impalpable image and the immense, blazing, white-hot glory of the celestial sphere itself. Allah is the sun; and the Universe, as we know it in all its magnitude, and time, with its power, are nothing more than the reflection of the Absolute in the mirror of the fountain.

Based on the above God is the one reality and everything including space and time is contained in that reality. Your understanding of monoreality as that which is only contained in space and time is incorrect.

In fact modern science as explained through Albert Einsteins theory of relativity rejects the notion of fixed space and time. Paul Brunton in his book: The Hidden teaching Beyond Yoga which can be accessed at: https://selfdefinition.org/brunton/Brun ... a--OCR.pdf, explains the notion of relativity from page 180 onwards:

Relativity has taken the unalterable fixity out of time and turned
it into a variable dimension. Put in plainer language, time has no
particular meaning that is always fixed and the same for all human
beings. Those who would limit it to their measurement of clocks or
of the revolutions of starry bodies are merely airing a prejudice. For
the sense of time is not an absolute actuality but an interpretation
of both clock and star made by a conscious being. It is the way
sensations arrange themselves in the mind. There is no such thing
as an absolute measure of time. Close analysis will reveal that all
our measurements based on planetary revolutions are ultimately
nothing else than our relative impressions. Einstein began to point
this out, but he did so without realizing its fullest consequences.

Light and its properties can be comprehended by the human mind as it is a part of monoreality.

Can you explain what light is?

Anything within that reality is logical and rational. Anything outside of that primal reality is considered to be a dual reality. Dualism, however, negates the whole point in having a monoreality. Therefore, a second reality cannot exist.

As I said earlier, your understanding of monoreality is incorrect. God is the only reality. There is nothing outside God. This is the climax of Ibadat - to attain oneness with God.

On the contrary, the Prophet Muhammad himself sat in the cave of Hira not to seek spiritual communion with God, but rather to search for the truth. That truth was not about finding a higher consciousness, it was about understanding monoreality. That was his divine inspiration not his divine revelation.

It seems you either do not believe in God or you think God is separate from the truth. You also do not accept Divine revelation. Hence you do not accept the Shahada and you do not accept the preamble of our constitution.

The downfall of the Islamic civilization did not take place after the fall of Baghdad in 1258 AD. Rather, the fall of Islamic civilization more precicely took place in 750 AD.

Read the article below:
For one thing, the scholarly revival in Abbasid Baghdad (751-1258) that resulted in the translation of almost all the scientific works of the classical Greeks into Arabic is nothing to scoff at. But beyond their translations of (and commentaries upon) the ancients, Arabic thinkers made original contributions, both through writing and methodical experimentation, in such fields as philosophy, astronomy, medicine, chemistry, geography, physics, optics, and mathematics.
https://www.thenewatlantis.com/publicat ... om-science

It is only through the guidance of the spiritual guide that the disciple can attain spiritual truth. While in modern times, Ismailis do not necessarily take a literal transformative journey as a hermit would in medieval times, the concept is still there and sought after.

The spirit of detachment is fundamental to spiritual growth. We do not necessarily have to live like hermits but we have to engage with the world with detachment. It is the mental detachment which is important not the physical one.

In addition to Sufi doctrine, Ismailism also borrows tenets from Twelver Shia Islam.

Ismailism did not borrow any ideas from any other tradition. Ismailism has existed since the beginning.

It was not fundamentalists that were opposed to heliocentrism, but Pope Paul V and later the Inquisition of 1633 AD.

It is the fundamentalist Christians who opposed Galileo, otherwise there would have been no tension between him and the Church.

On the contrary, the material world is the only monoreality which is a blessing rather than a place of purgatory.

No material world is not the monoreality, it is only a facet of monoreality.

I challenge you to find a Jew, Christian or Muslim that agrees with that statement. You’ll find none. Only Ismailism ascribes to such concepts and that is what makes it unique and different than any other Abrahamic faith.

Yes monorealism is an Ismaili concept not Christian or Jewish.

[samirnoorali]

Dual Existence
By: Samir Noorali

Existence is the state of existing within space and time. That very existence is a reality or a state of being in which all material entities experience that which is real. It is often called the material world, because it is where all matter resides, exists and interacts. Every human being who is born, interacts with the material world and is bound by its natural laws.

Religious scriptures, particularly monotheistic ones, depart from existential reality in that they presuppose another existence, namely a spiritual world. This is a mysterious world, because no human being can interact with it until after death. Once a human being dies, the material existence ceases and a soul, which is supposedly the eternal part or essence of that person, enters the afterlife spiritual world. That spiritual world is twofold. On the one hand, if a human being has believed in the religion and done righteous deeds then they will be admitted into heaven. On the other hand, if they have not believed in the religion and done righteous deeds then they will be taken to hell. Heaven is a spiritual abode in which God, angels and the righteous souls reside. Furthermore, these righteous souls will be rewarded with residences, gardens, fine garments, gold, fruit, and voluptuous women. The monotheistic scriptures further attest that in addition to heaven, there exists hell, where the Devil, the demons and the unrighteous souls reside. The unrighteous souls will be punished and tormented in fire.

It is incorrect to assume that the human mind can only grasp material consciousness and needs to develop spiritual consciousness. Remember the point that heaven and hell, both destinations in the spiritual afterlife, are imaginary concepts that do not exist. They exist only in religious scriptures as folklore belief and as a means of deciphering a believer from a non-believer. One side is a reward, the other side is a punishment. One side is God, the other side is the Devil. Throughout all of human history, no soul has ever returned from the afterlife and interacted with the living for which we can verify. Moreover, no person can definitively prove the existence of angels, as they have never been seen or heard of apart from that which is in religious scriptures.

As an example, it is widely believed in Christianity that Santa Claus eternally resides at the North Pole with his wife, has the wealth and means to bring gifts to people all over the world in one night, and travels by flying reindeer. This belief unfortunately bends the laws of the material world. Firstly, we have never seen Santa Claus nor his wife, yet people believe that they both truly exist. Secondly, people also believe that Santa has many elves that reside and work for him on a continuous basis. If such elves supposedly exist, then why shouldn’t angels?

Lets take another example. Twelver Shia Islamic occultation narrative states that Imam Mahdi, who was born in around 869 AD, is still alive on earth and is in hiding undetected with his family after 1000 years. This example too simply bends the laws of the material world. Despite this, occultation is a fundamental tenet of Twelver Shia belief. The Shia vehemently believe that the Mahdi will reappear at an end time along with Jesus Christ to defeat the one-eyed deceiver called the Dajjal.

The list goes on and on of religious scriptures testifying about the return of religious figures. Whether it be Christ or Krishna, the narrative is nearly identical. In all, no person knows where these religious figures actually reside in space and time, nor has any person on earth interacted with them after their departure into the afterlife. Therefore, there is no inherent mystery in existence, as such mystery is scriptorial and not grounded in reality.

The Imam’s speech in which he talked about knowledge as being two-fold has been misinterpreted by you. In the very same speech the Imam notes that, ‘through scientific and other endeavors, God has opened and continues to open new windows for us to see the marvels of his creation.’ This is called divine inspiration, and a key point that you are missing. All the messengers, be it Moses, Jesus or Muhammad received divine inspiration, not divine revelation. That means that God, when the time was ripe, opened a window to each of these religious figures so that they may marvel at the greatness of his creation.

You reiterate that spiritual consciousness can only be understood through the elevation of consciousness. That it cannot be grasped by ordinary rational faculties. You are wrong in assuming that the human mind has such limitations. Let me explain to you what inner (batini) practice means. Life is not about trying to achieve spiritual communion with the divine, but rather it is a practice of self-reflection on the existential reality of oneness. Take for example what is said during the time of a Christian burial before a body is finally put to rest in the ground. Usually, a Christian clergyman will say, ‘dust to dust.’ What does this mean? It means, that you came from dust and you’ll merge back with dust. Yet although dust can merge with dust, it is still ultimately dust – and has not changed its property. Similarly, the Muslims also have a saying during the time of death which is, ‘Inna Lillahi wa inna ilayhi raji’un’ which means, ‘Indeed, from Allah we belong and to Allah we shall return.’ Just as dust does not transform into dust upon death, similarly you came from Allah and shall return to him does not assume that there is a difference between the two of you. That is why Mansur al-Hallaj claimed Ana al-Haq (‘I am the truth, or the truth is I’). The point in inner (batini) practice is to understand universal oneness or monoreality.

You made the statement that God is the one reality and everything including space and time is contained in that reality. It is not that I am incorrect, but rather you who need to see this statement in its proper light. Space and time is not contained within God, but rather space and time is God. Do you understand the true inner (batini) concept now? The material world is not a facet of monoreality, but rather it is monoreality. Monorealism does not suppose that all material existence is contained in God, but rather all of existence is God. You are included in that equation, and that is why al-Hallaj made such as claim, because he identified himself with oneness or universal reality.

I am not sure you realize when you quoted Albert Einstein that he was a devout follower of Baruch Spinoza. Imam Sultan Muhammad Shah mentioned Spinoza very clearly in his memoirs, as the latter was a pantheist and claimed openly that all material existence is God himself. Thus getting back to our earlier discussion, the climax of Ibadat is not to attain oneness with God, but rather to realize the oneness with God. Imam Sultan Muhammad Shah quoted one time that ‘he who knows himself, knows God.’

In regards to Ismailism, the founder of the Khojas in India was Pir Sadardin. Although there were Pirs before and after him, he is the figure most identified with the ethnically Lohana converts to the path of Sat Panth (i.e. Khojas). The term Pir denotes a Sufi master, as is the terms ‘murshid’ (guide) and ‘murid’ (spiritual seeker). The Prophet never identified himself by the title of ‘Pir.’ It was Dhul-Nun al-Misri (d. 859 AD) that introduced the term, ‘ma’rifa’ (meaning the last stage of development); it was Bayazid Bistami (804 – 874 AD) that brought to light the important term, ‘fana’ (annihilation); and it was Mansur al-Hallaj, the famous Sufi teacher that claimed, ‘Ana al-Haq’ or ‘I am the Truth.’ All these terms are used heavily in Ismaili thought and its origins come from Sufi thinkers and teachers.

Ismailism did not originate from the beginning, as it went through many stages of development. Ismailis may have started as Arabs, but they were soon replaced by the Berbers a bit prior to 909 AD. The Berbers were mostly replaced by Persians after the Fatimid civil war that took place around 1096 AD. After the fall of Alamut and the murder of Imam Ruknuddin Khairshah by the Mongols (1256 AD), Ismailis were almost completely decimated. A new mission to grow converts started in India at the time of Imam Qasim Shah. Unfortunately, the converts betrayed the preacher Pir Shams and eventually withered away. It was in the 14th century that Imam Islam Shah sent Pir Sadardin to India to convert the Lohanas to Khojas from which we have the majority Indian subcontinent Ismailis today. That is not to say that Ismailis from other parts of the world did not exist, but this is to show some of the drastic changes in the demography of Ismailism.

Imam Sultan Muhammad Shah and the Imam of the time both have tried very hard to set an example that you may understand. The success of the Ismailis has been to follow the Imam’s example of not dwelling in religious orthodoxy. While many Imam’s in both the Sunni and Shia branches of Islam wear beards, dress in traditional clothing, and pronounce religious opinions, this Imam is different. He does not ascribe to the orthodoxy of dual existence, but exemplifies monorealism in every action he takes. Try to understand why he is different and you’ll realize that it is exactly what makes Ismailism, in relation to other Islamic sects, unique, dynamic and progressive.

[Admin]

Many of the premises of the above article are flawed so any conclusions from flawed premises can only be flawed themselves.

For example the statement "The term Pir denotes a Sufi master" is not inclusive of our definition of Pir. To consider that the Pirs as listed in our Asal Gat Pat ji Dua are mere sufi saints or equivalent and that Ismailism/Imamat started within the limited concept of time and within the constraint of the era of Prophet Muhammad or even later is a complete misunderstanding of the batini aspect of Ismailism which equates Pir as Imam Mustawda and only next to the Divine Essence of the Imam. It is also in contradiction to the many sayings of Imams that Imamat existed from before Time. Such premise can only bring the wrong conclusions as to the status, position, functions of the Pir.

Obviously there are Pirs by dime and dozens all over the place who could pretend to the definition in the above article however Pir in Ismaili concept as we call them "Satadhari Pirs" as listed in the Asal Ghat Pat ji Dua , those Ismaili Pirs have no similarity in definition to the common self attributed titles to which so may pretend particularly in Middle East, Central Asia and the Indo Pakistan.

Also recently there has been an extended study of Imams and Pir mentionned in the Asal Gat Pat ji Dua. That study takes Imam and Piratan well beyond the limited concept of Time and Creation.

I am not elaborating, this has already been discussed at length in the appropriate thread and should be continued there as far a this aspect of the discussion is concerned.

[Admin]

An interesting Farman of Aga Ali Shah quoted in "Genealogy of the Imams since Creation based on the Asal Ghat Pat-ni Dua written by Pir Sadardin, volume 1: Basis of Ismaili Doctrine" (2018) reads on page 112:

"O Jamat, whatever exists is within us"

I think the Farman is dated 1881