A Question of Method concerning adab, governance, health and well-being, morality, science and tawhid by Dr. Omar

Author’s Note: This paper is not for the unread.

Abstract:

This essay addresses the need for knowledge synthesis from the perspectives of Sir Isaac Newton, Johann Wolfgang Von Goethe and Prof. Syed Muhammad Naquib Al-Attas.  It is a robust criticism of materialist reductionism and represents an Islamized revision of an unpublished paper submitted to the Mathematics Dept., University of S. Dakota (1982), which Prof. Dan Kennelly (Dept. Head) wished to publish in South Dakota’s Journal of Mathematics but did not as it would have cost him his chair (under advisement from the Philosophy Chair who endorsed the original essay).

Key Terms:      Adab, Allopathic, Archetype, Caliphate, Constancy, Fitrah, Gestalt, Hisbah, Materialism, Tawhid, Synthesis, Taxonomic Adab, Secularism, Reductionism.

 

“You are pressing the bones of my head together.”

Alexander the Great in response to Aristotle
during a lesson in logic.

Introduction

Generally, human cranial sutures do not close until the age of eighteen months.  Dr. Victor Bott (Bott) suggested the closing of the fontanels is part of an overall ‘hardening’ process that continues until death.  One can hardly refute this when comparing the soft and malleable condition of the embryo with the finality of rigor mortis.  Dr. Wilhelm Zur Linden, a pediatrician, also spoke of the fontanels as follows:

• … certain diets and excessive prescriptions of vitamin D cause the fontanels to close too soon … children to whom this happens mature too early and become one-sidedly intellectual (Zur Linden).

There are many professionals who concur and further suggest that the fontanels manifest a kind of ‘gateway’ through which the incarnating soul receives unappreciated influences that aid the task of physical integration.  The ‘Westernized’ scientific community counters such conjecture by claiming the openings are little more than functional components that elastically aid the process of birth after which they describe components, length and breadth thereof, etc.  Nevertheless, we know that although the fontanels approximate within two years, these suture lines do not completely ossify until the mid-twenties or even thirties (for some).  Let us suppose then, as suggested, that the fontanels are indeed a sort of inter-dimensional ‘gateway’ in a multiverse woven together with strings of Dark Matter and Energy — i.e., according to recent Astro-physicists (Z. Kamal) in concert with Islamic eschatology:

• Quran 51.7: And the heaven that [He] weaves (Hubuk). Hubuk, plural of Habka: means a knot or a weave (Literally ‘Tied Together’

Hence, the implication of ‘knowledge synthesis’, especially for Muslim Scientists, is that the Seven Heavens of the Multiverse (Sammawat) could possibly be parallel worlds that Allah (swt) has somehow knit together with humans and other beings as part of a dynamic continuum.

Thus, with this being an acceptably demonstrated hypothesis—pending further explanations—and in light of the revelation of Islam’s principle of Tawhid, the words of Alexander’s complaint (who died at the age of thirty-three) could then take on another dimension — perhaps even six to eleven dimensions according to recently accepted cosmological hypotheses (Z. Kamal).  Moreover, such a thesis correlates with Al’Qur’an’s doctrine that man does not mature until the age of forty; a position the Prophet (wslm) endorsed in keeping with ancient customs of Noachian people in Africa’s Horn across the Red Sea.

“Prove it!” ‒ so demands the Philistine impunity of our age and though I imagine a few marabouts and saints are able to perceive this gateway, I readily admit my own inability to do so—yet I cannot help but ponder the possibility.  But if the reader permits, let us suppose this ‘gateway’ thesis has credence beyond what is generally known.  Reason obliges us to admit the ‘possibility’ that supra-dimensional influences and variables may exist that are not readily observable and may play an integral part in processes affecting the growth, development and well-being of human beings, at least until proven otherwise rather than supposed otherwise.  Nonetheless, such a possibility need not be considered ‘beyond the scope’ of scientific observation or even super-natural.  To the contrary, they could even be considered ‘unknown factors’ that make human cognizance possible.

After all, which of us can say our individual powers of observation have made our faculties for observation possible?  Since none among us can say ‘yes’, the answer implies that we may improve or enhance these faculties but cannot, of our own volition, bring them into existence.  What person can create an eye, an ear or any ‘life-imbued’ sense organ instrumental to perception and cognition, let alone a fully integrated CNS that allows the anal sphincter to expel gas while retaining liquid?  Despite Frankenstein’s desire to mimic the ’life force’, organic substitutes or replacements (prostheses) can only be brought about by the genetic alteration or manipulation of extant living tissue.  How can we then use these very same organs of observation and cognition—over which we have no command except to modify or destroy them—deny their having a ‘source’ and/or influence(s) beyond our present powers of cognition?   Logically, none among us can legitimately do so and we are therefore obliged to admit Dr. Zur Linden’s ‘gateway’ thesis as plausible — that is, until proven otherwise.

Sir Isaac Newton

Concepts bearing empirical or absolute implications — e.g., ‘the world is flat’ — must retreat whenever confronted (i) by someone who knows better and can prove it, or (ii) by the need for more comprehensive investigations, or (iii) when new methods of inquiry arise out of necessity, invention or desire.  And though it is sound science to keep meticulous records regarding physical phenomena, the measure of the ‘thing’ considered is merely one component of man’s advance towards greater knowledge because, in and of themselves, material considerations are incomplete assays.  So said Isaac Newton who further stated that material science is merely a step towards understanding the cause of “principles not yet discovered” (Kline).  He further submitted that:

• … to derive two or three principles, and afterwards tell us how the properties and actions of all corporeal things follow from those principles, would be a very great step in philosophy, though the cause of those principles were not yet discovered (ibid).

To comprehend the unabridged implications of this statement requires careful consideration in order to discover the lucid intent of this man’s genius.  Newton used the phrase ‘all corporeal things’ as opposed to ‘all things’.  He also used the term ‘philosophy’ which requires clarification because the 17^th Century use of the term retained an ‘all-embracing’ nuance, specifically:

• … the love of wisdom, originally comprising all learning; distinct only from technical precepts and practical arts (Webster’s International Dictionary).

Though Sir Isaac’s contributions corrected several inaccurate precepts, it is clear he also wished to amend the above definition to include the consideration of implicit realities (causes) following the demonstration of his hard won corrections.   But even this is an insufficient assessment because what he proposed is that man’s perception of the physical realm is a mere servant of philosophy.  Furthermore, he implied that ‘philosophy’ serves man’s advance towards (a) an appreciation of realities that are responsible for the precepts defined, and (b) for the sole purpose of their consequent discernment and definition — even if they are not ‘physical’ in essence.  Here we have an impulse dedicated to a transcendent taxonomy that is nothing less than an elemental continuation of Islamic adab as charged to Adam who began naming all things as taught by Allah (swt).

Knowing that the limitations of man’s comprehension were restrained by physical descriptives, Newton humbly submitted to the “great ocean of truth” that lay hidden behind physical manifestations and designated his astounding achievements as little more than a tool or means to a more profound end.  Hence, for Newton, man’s scientific efforts were intended to discover not only ‘cause’ but also the ‘purpose’ of effects in order to serve both phenomena by faithfully managing them as a morally imbued creature; implied by his other works which are voluminous.  Indeed, Isaac Newton wrote oceans on morality, ethics, history and metaphysics compared to the ponds he filled with the hard science of physics and the instrument of mathematics (Keynes).[1]

Can we be using his ‘instrument’ wisely by adhering to the reactionary philosophy that has since confined Western Science to the materialism that followed in his wake?  Are we using it advisedly by concurrently ignoring or impounding reason via politically-correct fitness-tests bearing monetized fixations?  The answer is clearly a resounding ‘No’.  Nonetheless, as we are naturally but inexplicably endowed with a power of reasoning; a faculty for which, as demonstrated above, no one can sensibly give an account of in the absence of Revelation, I pose still another question.  In the presence of intimidating paymasters whose celebrity is announced ritually by red-carpet pomp & circumstance, this same human intelligence, which we all acknowledge as extant, is suspended much too readily along with a few other Islamic qualities.  Why is this?  What happens to sensible men to effectively render them so ‘insensible’?  Let us now turn to Goethe in search of an answer.

Goethe

• Nothing occurs in nature that is not in relationship to the whole.  When experience appears solely as isolated, and experiments are regarded as isolated facts, nothing within them indicates their isolation.  There is only one question: “How do we find the relationship of these phenomena, of these occurrences (Rupprecht)?

Goethe knew that without relationship—a far cry from relativity—there is no order.   Furthermore, in light of today’s sizeable advances in neuroscience we might say his decidedly ‘whole-brained’ approach to scientific methodology actually expressed the ‘art’ of science in a balanced niche between reactionary extremes and libertarian fancy.

Supported by a handful of poets, artists and men like Hegel and Schiller, Goethe was virtually alone in his opposition to left-hemispheric (i.e., reactionary), materialist applications of Newtonian principles to scientific inquiry.  Essentially, this reflects Al-Ghazali’s vigorous criticism of the now endemic, one-sided religious training of alim.  Both Goethe and Al-Ghazali preferred an eclectic approach to scholarly training, as did Mohammed Iqbal.  Nevertheless, as a result of the ‘big-wig’, reactionary bias on scientific red carpets of his day, Goethe was marginalized despite his remarkable contributions to physiology, physics, anatomy and botany.  The great poet and scientist never rejected analytical procedure however.  To the contrary, he embraced it.  What he vehemently opposed was this: That quantitative methodology should be regarded as the sole method of inquiry into natural phenomena.  Essentially, what Goethe called for was the application of the Islamic principle of Tawhid in all scientific endeavors:  “A Century that has relied solely on analysis and is almost afraid of synthesis is not on the right road (ibid, p. 63).”

One of the finest examples of such a synthesis is the ‘childlike’ manner in which he first examined light through a prism:

• As I held the prism before my eyes, I expected—keeping Newtonian Theory in mind—that the entire white wall would be fradated into different colors … but I was quite amazed that the wall remained as white as before … only where there was something dark did a more or less distinct color show (ibid. p. 62).

This act typifies his approach to scientific inquiry in that he immediately examines the thing under ‘natural conditions’ as opposed to an isolated, abstracted and hence, ‘unnatural’ but necessary experiment.  Some may regard his act and premise as naïve or an observation unworthy of serious consideration, but this would spite the fact that all serious scientific inquiry begins in just such a manner.  His simple act—much like Ben Franklin’s key on a kite or Nikola Tesla’s childhood preoccupation with thunderstorms on Serbian mountaintops—is a portrait of the point of departure wherein reductionism divorces synthesis.  Reductionism is inherently ‘wrong’ because of its bias towards what is incomplete.  Yet it has become a systematized and global utilitarian preoccupation-with and monetization-of these said ‘incomplete’ component parts of a far greater schematic.  As such, its guiding constructs limit man’s scope of perception and consequently frustrate any appreciation of moral implications, let alone applications; and thus avoid the beneficial gains that otherwise result from synthesis.

Goethe’s act also symbolizes the archetypal scientific method in that it represents man’s inborn curiosity; a quality of the human soul which, Muslims in particular, should never ignore, repress or castigate as insignificant despite its present exile to the backbenches of power and reason.  Reflection on this ‘archetype’ permits us to imagine the ‘reality’ of science in terms of mankind’s relation to both the cosmos and its Creator, in so far as man is like the child who seeks to know the limits of his command and, as a Muslim, the limits also of his responsibility towards all concerned as God’s vice-gerent.  However, by following Western approaches to Science—and Medicine in particular—I posit that Muslims can no longer discern these limits in the service of ‘special interests’ such as pharmaceutical giants that are owned and governed by an elite cadre who exploit all of humanity with a variety of cultural and genocidal wars.

Donald Rumsfeld, the Bush family, Dan Quaile, Dick Cheney, the Rockefellers and many others in Western seats of power across the world have substantial, even primary vested interests in all major Pharmaceutical Companies (Kelly) (Zaid), not to mention their illicit cocaine and heroin industries (Webb) (Streatfield)- (Streatfield).  When facts such as these are added to the excerpts listed below and taken in concert with the brief dissertation already provided, one can then synthesize grist enough for an exceptionally grave contemplation — a process which is conveniently disaffected from so-called scientific publications and thus, altogether avoided in prefabricated boxes of academia.  Observe:

• The purpose of United States psychological operations (PSYOP) is to induce or reinforce behavior favorable to U.S. objectives (DOD).

• … Western based education emphasizes academic and scientific excellence not moral or cultural excellence… As a result, the world is now polluted and ‘poverty’ – not just economic poverty, but also social, moral and spiritual poverties – are becoming rampant, not only in the ‘undeveloped’ countries but also in the developed world (Ahmad) (see also Appendix II).

• Corporations have been enthroned. An era of corruption in high places will follow until wealth is aggregated in a few hands and the Republic is destroyed.  –  Abraham Lincoln

• I spent 33 years in the Marines; most of my time being a high-class muscle man for Big Business, for Wall Street and the bankers. In short, I was a racketeer for capitalism (Butler).

• According to Stephen Krahling and Joan Wlochowski, both former Merck virologists, the Merck Company engaged in all the following behavior: Merck knowingly falsified its mumps vaccine test results to fabricate a “95% efficacy rate.”  In order to do this, Merck spiked the blood test with animal antibodies in order to artificially inflate the appearance of immune system antibodies (S. Krahling and J. Wlochowski).

• An International Monetary/Banking Cartel owns or controls, from its base in the financial District of London and other undisclosed places, all large international corporations.  Wall Street and the Federal Reserve banks of the US are merely the Cartel’s American subsidiaries. The Cartel’s ownership of so much is hidden with various interlinked, interlocked directorships, proxies, nominees, sophisticated fronts, and the like.  Their many corporations own shares of other corporations, which own still more shares of other corporations. Socialist author, geo/political analyst, and activist Mr. Ralph Schoeman estimates that less than one percent of the world’s population (60,000,000) comprises the capitalist/ banking Cartel’s infrastructures; yet this private Cartel owns over 95 percent of the world’s wealth, with each member holding an average of fourteen large corporate directorships.

• I was approached by senior executives of the Wall Street bond firm, Cantor Fitzgerald.  They asked me to oversee a unique research partnership between the firm and the Naval War College that would later yield a series of high powered war games involving national security policy makers, Wall Street heavy weights and academic experts … This blueprint is not about them [non-Westerners] but about us—what we stand for and what we believe in (Barnett).

This raises the specter of authentic adab, a substantial Islamic matter we will now address.

 

Al-Attas and Adab

The Goethean position is that the purpose of pure scientific research is to describe natural events in the simplest terms possible, an aim that requires ‘direct’ perception under natural conditions, and a stipulation he considered essential—one that was also the source of Nikolas Tesla’s genius.  Like Newton, Goethe implied that the mathematical method of analysis via induction is no more than a ‘noble instrument’ that enhances man’s cognition but does not divine the ‘experience’ needed to discover the ‘purpose’ of a ‘thing’; something his predecessor, Newton, also desired.  This is because ‘direct perception’, in his view, is of paramount importance as it allows for man’s cognitive processes to further develop inherent capacities for greater (gestalt) synthesis.  Synthesis, in this regard, is the mental processing that fulfills the purpose of the analysis and brings the ‘thing’ studied into uncluttered focus in relation to the whole of the cosmos.

This now forsaken cognitive process is the actualization of Islamic adab, i.e., the putting of places, self, people and things into their correct position(s) by properly naming (describing) them according to their relationship(s) to each other and Allah’s (swt) intention.  In short, this is what Adam, the first taxonomist and epistemologist began doing.  Hence, adab is a science that has everything to do with identity.  This, dear reader, is nothing other than the Islamization of Knowledge via Allah’s appointed vice-gerent — the real purpose of Science.  It is not at all the polite protocols of social greeting and name dropping that many Muslims have come to consider as adab.  That is mere etiquette.

Regrettably, and according to Malaysia’s Syed Muhammad Naquib Al-Attas, we have abandoned Adam’s project:

• Adab is right action that springs from self-discipline founded upon knowledge whose source is wisdom… the condition of being in the proper place is what I call justice, and adab is that cognitive action by which we actualize the condition of being in the proper place… and in the sense I am defining here, it is also a reflection of wisdom; and with respect to society it is the ‘just order’ within it.  Concisely defined, Adab is the spectacle of justice as it is reflected by wisdom [not feelings]…  When the rational soul subdues the animal soul, one is putting one’s self in one’s proper place.  This is adab towards the self… [it then expands towards] family and towards community etc. etc….

Which brings us full circle to the relationships of Science, Islam, Health & Well-Being.  But we are not yet finished with Prof Al-Attas’s definition:

• But when the mind displaces levels and degrees of knowledge and being, disrupting the order in the legitimate (revealed) hierarchy, then this is due to the corruption of knowledge.  Such corruption is reflected in the confusion of justice, so that the notion of ‘proper places’ no longer applies in the mind or even externally, and hence, the disintegration of adab takes place… this situation thereby allows false leaders in all spheres of life to emerge because of the corruption of knowledge and the consequent incapacity and inability to recognize and acknowledge true leaders…  [Furthermore] it is an intellectual anarchy that characterizes this situation whereby common people become determiners of intellectual decisions [democracy] and are raised to the level of authority on matters of knowledge… whereby we are left with platitudes and slogans disguised as profound precepts… (Al-Attas) ”

“Intellectual anarchy” is a pretty hefty indictment; nevertheless, it does reflect the great leveling of the egalitarian pursuit of liberty and freedom under auspices of enlightened monsters.  Hence, materialism corrupts science in all of its spheres (including Political Science) and thus, actualizes injustice via Al-Attas’s ‘corruption of knowledge’ so that false leaders arise with non-Adamic (non-revealed) protocols that ignore gestalt realities (Tawhid) and the divine order of things as they ‘really are’ taxonomically whereby PR firms, CIA, MI6 and Mossad operatives take over to conduct war by deception.  In other words, the present Western approach to science—in all realms—provides only partial truths which, when reduced further or even taken as the whole only falsify or limit cognition and contemplation.  This is a form of mind control or conditioning.  Such errant or incomplete cognitive processes subsequently become sundry forms of misguidance that are institutionalized and bring harm, which is why we are seeing the endemic dissolution of well-being universally.  We are not making progress dear reader.  Quite the opposite is occurring.

 

The Archetype

Returning then to our great ‘lovers of wisdom’, something Al-Attas said is essential to adab, we may now understand why mathematical induction and experiments removed from nature are indirect methods of observation and that, in themselves, are far too inadequate a means by which to provide a complete description of natural events.  If left to their delimitations minus synthesis, these methods only give rise to subjective or reduced theories, as was the case with Newton’s description of white light; something Goethe corrected.  The great poet and scientist then warned against the matter as follows:

• … to trace the phenomena to their sources, search out the point where they appear and exist, beyond which nothing further about them can be explained … don’t try to look beyond the phenomena. They themselves are the theory.  Let the phenomena be very closely observed. Let the experiments be neatly performed. Let both them and their data be arranged in a definite order. Let one phenomenon be traced to another [relationship]. Let a definite sphere of knowledge be outlined [discipline].  Let views lay claim to certainty and completeness … Let everyone draw his own conclusion—they prove nothing—certainly no ‘isms and ‘ologies. Opinions on all things pertain to the individual, and we know only too well that conviction depends not so much on insight as on inclination, no one grasping but what is within his ken and therefore acceptable to him. In knowledge, as in action, prejudice casts the deciding vote … it is the spontaneous urge of our vital being toward truth as towards falsehood, toward all in which we feel in harmony (Hartwig).

Hence, Goethe answered the question posed as to why reason is suspended by politically-correct Pomp and Circumstance.  On a first reading this seems to agree with other outlines of the ‘scientific method’ but there is, in fact, a qualifier offered by the great man.  The key to comprehending this difference is an understanding of the gestalt principle of ‘Constancy’ which Goethe found valid in every field of science.  He described ‘Constancy’ as the inherent quality of the natural progression from simple to complex found in all forms of natural phenomena.  For Goethe, the task of the investigator is to establish this sequence, compare all common attributes of its individual elements, and thereby seek out cases that demonstrate the phenomena with the greatest clarity; the one from which all others may be derived—these he called “Archetypal Phenomena” — a place where Muslims may see a reflection of the principle of Tawhid.

Goethe considered the establishment of the archetype the limit of man’s direct perception in the material sense, at which point natural science is exhausted.  But this is not the end dear reader, for with the same stroke of the pen he stated it was the beginning of philosophy in its truest and most literal sense (i.e., the love of wisdom), without which, according to Professor Al-Attas, adab has no platform.  This consequently leads us to consider the quality of thought and its content, i.e. ideas that are as free from the prejudice of false constructs as possible, which, in all truth, requires a worldview free from misconceptions and accordingly returns us to a non-sanctimonious practice of religion whereby one retains fitrah as opposed to the repression of mental conditioning subsequent to ritual tribalism.

 

Kant and Materialism

The Kantian doctrine of discursive thought is what marshaled the misapplication of Newtonian physics whereby modern science began its grand dissection of nature; seeking in every element to establish mechanical function and insular purpose.  Once adopted by the scientific community its effects spilled over into social and political systems, adding fuel to fires of nationalism’s inward-looking separatism.  This occurred during the time of a so-called ‘enlightened’ cult of Jacobin Freemasons and sundry Luciferian factions (Zaid).  It is no small wonder then that Goethe vigorously protested the obvious prejudice, as it predisposes investigators to adopt a reductionist bias that seeks functional explanations for the purpose of establishing external utility, not the least of which is political and legal manipulation for the sake of profiteering:

• The factors that disrupt the Doctor-Patient relationship are (a) For-profit Insurance Companies, (b) Big Pharma, and (c) Mal-Practice Litigation.  Another important factor in healing the doctor-patient relationship is that Doctors need to release their attachment to mechanistic, reductionist views of illness that negate meaning in a patient’s life (Rankin).

It is somewhat encouraging to see the next generation picking up on these realities.

The mechanistic, utilitarian approach of the reductionist to scientific enquiry involves a bias that precludes any advance towards a gestalt or tawhidic worldview and forgoes the contemplative realm of metaphysical considerations for the well-being of the whole.  The latter fact is essentially a satanic ideal (Zaid), one that is notably immoral, unethical, and completely self-absorbed by default as it precludes effects dependent on the inter-relational continuity of Islam’s principle of Tawhid.  Under such a condition, objectivity is narrowly focused on the ‘material’ rather than the ‘essential’ nature and purpose of whatever is studied.  The latter is implicit in the phenomenon—as Goethe stated—but it also requires taffakur for extraction; something modern science ignores in particular, especially since there is little time for it.  Medical specialists and financial consultants (bankers) suffer from this in particular as patients and clients are excluded from dialogue and protocols and subsequently reduced to squiggly monetized lines, charts, graphs, procedures, rules, pill boxes, invoices, profit margins and/or ruin physically, spiritually and fiscally.  Like it or not, this is the present state of affairs.

 

Secular Humanism vs. Taxonomic Adab

An example of this kind of thinking is the supposition that principles of inorganic science should be applied to that which is organic or ‘living’.  The discursive line of reasoning leading to this error has caused the most unmitigated misnomer in all of scientific taxonomy, that of “Organic Chemistry”, a discipline that has little to nothing to do with the ‘essence’ of living organisms except in the service of their brisk destruction.  This is a clear materialist supposition that predisposes investigators to force immutable laws that govern ‘non-living’ substance (the inorganic) upon that which is living as if they were equivalent; which, in all truth, describes the criminal reign of allopathic pharmaceutical medicine under auspices of the Hand of Iblis as discussed previously (Bibliography).

Thinking or forgetting there is no alternative purview—including interwoven dimensions of existence—many an investigator readily postulates that laws governing material are universal and unreservedly applicable to higher, attenuated forms of existence—a kind of thinking that reflects the absurdity of Communist egalitarianism. These same investigators then proceed to brutally degrade higher forms of existence with the same bias as was/is the case of British Petroleum’s disastrous use of Co-Rexit in the Gulf of Mexico.  This unavoidable dilemma occurs when the essential differences between ‘living’ and ‘non-living’ are either ignored or discounted along with their Creator.  It reflects analogous positions like the suppositions that Euclidian geometry was the only geometry or that Ptolemy’s system was an accurate assessment of the solar system—as did a Egypt’s Alim right up to 1961 (Pipes).[2]

The intellectual prejudice of such bias shields many investigators, scholars, teachers, leaders and professionals from the cognizance of spiritual principles that are plainly manifest—or ‘implicit in the phenomena’, as preached Goethe—throughout the entire cosmos.  This is, in fact, a kind of ‘veiling of the heart’ (understanding) that is so often mentioned in Holy Qur’an.  Failure to admit this and other gross errors of thought have led to a sort of reactionary taboo allowing materialist-reductionism and secular-humanism[3] to dominate most social realms, including educational and political arenas—religious and otherwise, causing other chaotic reactions such as fundamental extremism—all of which are the direct results of the imbalance that inevitably arises in the absence of taxonomic adab.

Indeed, Goethe’s principle of ‘constancy’ is at war with the reigning paradigm of materialist-secularism—which in all truth is Humanism, the desired goal of Satanism—despite that fact that his proposals avidly harmonize with the traditional Islamic purview of Science and also stand in opposition to what now passes as Nobel worthy.  This reality reflects a kind of mass psychosis; one that aborts intuitive processes emanating from man’s fitrah that would otherwise advocate the institutionalization of facilities that would apply God-worthy implementation—which, unfortunately, is also why most of mankind will submit to the Anti-Christ when he runs for global dictator.  To the contrary of what is God-worthy, we apply cosmetic treatments much like medical palliations and assume this pleases Almighty Allah (swt).  Unhappily so, and for this very reason, the Islamization of Knowledge (IOK) movement has failed to invigorate street or palace piously, truthfully, effectively, inspirationally or even practically. Furthermore, IOK exponents of “Islamic Science” ironically and repeatedly fail to invite or engage hard scientists to or with their so-called ‘Islamic Science’ convocations:

• The good thing about such a meeting is that you can get plenty of speakers who will be experts in this philosophical debate, but no real men or women of science (Anwar).

As a replacement for the genuine taxonomic adab of Dr. Al-Attas, it appears that reduced discursive reasoning has permitted the manufacture of palliative proxies rather than authentic curative measures in order to remove or veil the symptoms of cancerous injustice.  I posit that the politically-correct reign of such palliation engages futility, leaves curative measures forlorn, and actually prevents genuine well-being.

In total, this approach impedes the communal achievement of what is best in all realms of human endeavor.  Hence, it is, in fact, uncivilized, sorry to say, because it fails to honor the spirit of Tawhid.  Under this ‘half-measure’ system of science, a myopic mindset serves the interests of its chief benefactors and sycophants who, subjectively and unavoidably, manipulate science to the detriment of environment and populace for selfish gain.  This corrupt system of knowledge management has given us the BP Gulf of Mexico Oil disaster as well as GE’s Fukushima nightmare (Sandilands) amongst thousands of others such as the irremediable depleted uranium debacle.  These are inevitable outcomes of a well defined corruption that is clearly delineated throughout a monotheist eschatology that predicts the bleakest of outcomes.

Hence, dear reader, we are encompassed by a mania of brutal competition for governance over systems and methodologies that are not in harmony with either physical or spiritual realities.  This is a circumstance that is unavoidably immoral as well as unscientific, and cannot possibly usher Health or Well-Being to any seat at a table of reason spread by genuine adab because such a table is no longer attended to.  This was the concern of both Newton and Goethe.  It was also (as we shall see), a component of an admonition given by the Holy Prophet (wslm).

 

Morality

As demonstrated, the quality of thought rather than quantity, cunning or wit is directly related to the quality and subsequent outcomes of scientific methodology.  In other words: ‘Garbage in, Garbage Out’ or ‘Non-Gestalt in, Non-Gestalt out’ or ‘Materialism-in, Materialism-out’, or ‘Reductionism-in, Reductionism-out’.  This is especially so in the absence of ‘critical thinking’, a faculty that is presently at a premium (Davidson) (Bartels).

Thus far we have described the inadequacies of materialism’s bias that are essentially uncivilized because, by default, they lead to expressions of ill-being in all realms of influence.  To be more precise, we can also say that the clear perception or interpretation of quantitative results is absolutely dependent upon qualitative thought processes that do not end with material knowledge.  We have also established that modern quantitative methods of analysis are based on assumptions that prejudice the investigator and thereby alter—even degrade—his or her quality of thought.  The introduction of such prejudice delimits thought so severely that the process of contemplation and consequent integration with the entirety of creation (i.e., gestalt synthesis) is aborted rather than exhausted.  Thus, Tawhid is avoided even by Muslims who have safely bound it to realms of theology which manifests as a two-tiered judicial system of secular vs. shariah law in favor of Western dualism.

Many so-called ‘scientists’ cannot even envisage the concept of ‘gestalt synthesis’.  Nevertheless, Newton desired the exhaustion of this process and Goethe considered it of vital significance to methods of direct perception as well as critical to moral consequences drawn from scientific inferences.  In fact, this latter quality of rational reflection is the other prejudice affecting the quality of scientific thought implicit in the work of Goethe.  Goethe vigorously opposed the idea that morality is separate and apart from nature; an idea that has now achieved a sort of unassailable Olympian status in the post-modern scientific community.  In fact, it has become a kind of dogma as doctors, lecturers and scientists don the caps and gowns of its priesthood.  Indeed, the mortar-board hat worn at degree podiums is a Freemasonic contribution to the mental conditioning of politically-correct PSYOPs with this desired effect in mind—so old is the semiotic art of Political Science.

We see here therefore, a prejudice that opposes and alters the ‘quality’ of scientific thought in contradistinction to the explicitly promoted and established morality of Goethe, whose methods and admonitions thoroughly matched Newton’s as well as the Islamic concept of Tawhid.  The same bias is now institutionalized in trenchant opposition to Tawhid which demonstrates that striving towards scientific ‘objectivity’ is, in reality, a subjective process that depends on the contemporary political winds of reactionary savor.  This, in turn, further implies that the consequent viewing of nature ‘objectively’ by man minus divine revelation is, in fact, a measure of both vanity and futility as is also confirmed in Al’Qur’an.  As tangential corollaries to these conclusions, we may say that much of modern science suffers from the following maladies:

1. adamant adherence to quantitative analysis;
2. materialist fixation;
3. statistics that stand as tyrants;
4. the divisive process of reductionism;
5. amorality, which, in essence, is immorality.

All of which oppose the synthesis that was so dear to the great poet’s heart, to Newton’s love of wisdom, to the adab of Prof. Al-Attas, and to the purpose of Islam’s principle of Tawhid.

Conclusion(s)

Gateways Outside the Box

We acknowledge that the significance of Goethe’s objections to any singular reliance on mathematical conceptualizations of natural science is this:

• He hoped to prevent man’s imprisonment by a prejudiced mindset so that science would remain free from pedagogues of extremism: which is the empirically established downside of materialist constructs that have led to the irreversible damage of Fukushima and other contributions to the ill-being of earth and mankind.

Goethe desired that men should prefer an ‘outside-the-box’ inspiration of genius imbued with moral realism, and thus remain able to discern what is beneficial from that which is harmful and then act accordingly (Proceedings, op.cit. p 148).  Observe:

• Physics must be sharply distinguished from mathematics.  The former must stand in clear independence, penetrating into the sacred life of nature in common with all forces of love, veneration and devotion.  The latter, on the other hand, must declare its independence of all externality, go its own grand spiritual way, and develop itself more purely than is possible so long as it tries to deal with actuality, seeking to adopt itself to things as they really are.

Today’s scientific literature reflects stark contradistinction to the morally imbued passage just cited.   Brilliance is always somehow marketable but when innovative genius is divorced from moral certitude and announces some great exploitable discovery, it is immediately appropriated by those in power—elements of society, as established above and by Al’Qur’an, that are clearly immoral.

• Thus to those without Faith their own deeds seem pleasing.  Thus we have placed leaders in every town, its wicked men, to plot and burrow therein, but they only plot against their own souls, and perceive it not.  – Sura 6: 123-124

Under such auspices, if the discoverer remains moral and objects to any unethical application of the discovery, he/she is re-educated, initiated and/or bribed [promoted] and subsequently divorced from the guidance of fitrah.  If he or she remains refractory to these reforms, their invention is stolen and they are generally marginalized or murdered if obstinate.

An example of the latter assault on science was the case of Nicolas Tesla whose discoveries regarding electrical power were bounteously open to all men and holistically beneficial.  Hence, his scientific discoveries and innovations presented a danger to the ruling elite’s control of the populace (Skorzeny).[4]  He was perhaps, the greatest genius of the Twentieth Century yet his full biography has been deleted from major encyclopedias and histories by the same wicked cult that suppressed and misappropriated his discoveries.  If you are uninformed of Tesla’s murder for his contributions to science, this is evidence of his marginalization by the grand-elders of the present New World Order—in particular, J.P. Morgan and General Electric [Fukushima’s Builders], and other ‘Skull and Bones’ related families.  Should the reader think these matters have no bearing on science or global well-being, I posit that such thinking demonstrates the very real hegemony of reductionism as further proof of this thesis.

I therefore propose that under the occult plutocracy of ponerocrats (Lobaczewski),[5] Goethe’s intuitive protests fell on increasingly morally defunct academics who toadied to the ‘Post-Enlightened’, politically-correct authoritarianism of their respective pathocracies while the one Muslim who recognized him, Napoleon (Cherfills),[6] was exiled yet again by the same Jesuits who raised him on Corsica—the place to which their entire Allumbrados cult had been exiled (Rivera).  This is extremely poor soil in which to view “things as they really are” as per Ibn Khaldun.  But it is sadly true not only for the majority but especially for alim who fail to access and/or actualize their deen according to the facts of history just related.  Indeed, they remain unaware of the true nature and history of ‘current events’ and the nature of their enemy.  To the contrary, many have joined extremist ranks and embraced the enemy as colleagues and guides.  This foolishness is demonstrated by the recent catastrophes of Libya and Syria and others within the so-called ‘Arc-of-Crisis’.

If such are the realities revealed via gestalt contemplation and synthesis, this then implies—in this writer’s opinion—that the tawhid of scientific effort, whether political, economic, material, biological, religious and otherwise, must surely await the final revelatory Act of God Almighty.  Why do I suggest such a disheartening end of the matter (?) — Because men have become far too myopic to consequently consider Alexander’s complaint to Aristotle; a man who instinctively seems to have known something we have long forgotten.  I further imagine that Dr. Zur Linden, Alexander, Socrates, Newton, Professor Al-Attas, Ibn Khaldun, Napoleon, Al-Ghazali, Mohammed Iqbal and Goethe would have had a rather lively discussion on the “gateway” thesis—outside the box of post-modern repression, of course.

Unity vs. the Lizard’s Den: The Spawn of Khabil

Since “Unity between Sultans and scholars is necessary to attain victory” according to the great Kurd, Sala’u’din (Al-Shareef), such a relationship most certainly requires a well informed shura as opposed to Westernized parliaments, CFR ‘think tanks’, or color coded political parties. What Muslims need is a Caliphate as classically described by Hanbal and other traditional scholars of tawhid (Azeez).  Unfortunately, these scientifically defined institutions were methodically, sedulously, mercilessly, and purposely destroyed by British-Israelites and Turkish Freemasons whose stripes have surely not changed.

• We must put an end to anything which brings about any Islamic unity between the sons of the Muslims.  As we have already succeeded in finishing off the Caliphate, so we must ensure that there will never arise again unity for the Muslims, whether it be intellectual or cultural unity.”

– Lord Curzon, Brit. Foreign Minister,
1924, in an address to Parliament.

Hence, with regard to the present mis-utilization of scientific methodology, of publications, of thought processes, of utilization and governance, I ask Muslim leaders and academics the following questions:

What then is victory if not success via unity (?); and where is unity found if not within the principle of Islam’s tawhid?  And if both are not realized under an authentic Caliphate as bequeathed by the Messenger of Allah, how then can Health & Well-Being genuinely prosper?

The obvious answer to the last question is absolutely negative.  Hence, under fragmenting influences of ‘lizard hole’ policies during the era of post-Newtonian illumination and materialism—with reductionism as Prime Minister—and as presently followed by Muslims (Bukhari), the quality of thought in use today subverts any approach to tawhid.  This is consequent to the fact that gestalt taffakur requires far more than religious knowledge and ritual conditioning (Barerra) for the authentic ‘scientific’ success of taxonomic adab to manifest as Health and Well-Being.  This is so because Tawhidic guidance, by definition, requires the authentic actualization of taxonomic adab in all spheres of human activity, most especially in al–hisbah, the department of justice; without which Islam has no home.  And neither did the Prophet confine his remark below to religious matters, as the den of the lizard is within the earth’s mantle, which is why the wicked “burrow therein”.  Remember, reptiles are cold blooded animals who serve only themselves.  The Prophet (wslm) did not question the characteristic methods of the ruling elite, the metaphysical spawn of Khabil, the selfish one.  But you should, I dare say.  Indeed, he knew what would happen:

• Truly, you shall follow the ways of those who were before you, span by span, and cubit by cubit, until, if they were to enter a lizard’s lair, you would follow them.” We said, “O Messenger of Allah, the Jews and Christians?” And he said, “Who else?”

 

Bibliography (Citations)

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Al-Attas, Syed Muhammad Naquib. Prolegomena to the Metaphysics of Islam. Kuala Lumpur: ISTAC, 1995.

Al-Shareef, Muhammad Musa. Noble Dynasties: The History of Nur ad-Din & Saladin . Cairo: Jeddah // Al-Falah Foundation, Islamic Education Foundation, 2008.

Anwar, Muhammad Sabieh. Re-writing the History of Science in the Islamic Civilization: Report of George Saliba’s visit to Lahore. Lahore: Khwarzimic Science Society Centre of Excellence in Solid State, Punjab University, 2007.

Azeez, Yusuf Abdul. Al-Qadi Abu Ya’la’s Doctrine of the Imamate . Kuala Lumpur: Unpublished PhD Thesis, Ahmad Ibrahim Kulliyyah of Laws, IIUM, 2011.

Barerra, Jose. Foundations of Magic & Real Political Science: ‘Magi, Magic & You’ (Lecture). 27 Mar 2013. 2013. <http://www.youtube.com/watch?v=8pIBB19hfro>.

Barnett, Thomas. The Pentagon’s New Map: Blueprint for Action. US Naval War College, Bethseda, MD.: Putnam, 2005.

Bartels, Dennis M. “Critical Thinking Is Best Taught Outside the Classroom.” Scientific American 27 Feb 2013: 11 – 20.

Bibliography. Medicine and the Unsuspected Battle for Human Freedom by Richard Leviton; Overdosed America: The Broken Promise of American Medicine by John Abramson, M.D; The Truth About Drug Companies: How They Deceive Us and What To Do About It by Marc. n.d.

Bott, Victor. Anthroposophical Medicine: Spiritual Science and the Art of Healing. NY: Rudolf Steiner Press, 1996. Print.

Bukhari. Sahih al-Bukhari. 9 vols. Reprint (9 vols. in 3)., n.d., 9.126: 7320). . Cairo, Beruit: Dar al-Jil, 1895.

Butler, Major General Smedley D. “War is a Racket.” 1935.

Campbell, T. Colin. Whole: Rethinking the Science of Nutrition. http://www.amazon.com/Whole-Rethinking-Nutrition-Colin-Campbell/dp/1470897512, 2013. <http://www.amazon.com/Whole-Rethinking-Nutrition-Colin-Campbell/dp/1470897512>.

Cherfills, Christian. Napoleon Etl’ Islam. Paris: Originally published in 1914 & translated from the French by James-Gibb Stuart, UTUSAN Publishers; Republished with Foreward by David Pidcock, UtasanKuala Lumpur 2001, 1914, 2001.

Davidson, Lawrence. “Critical thinking gone missing – worldwide.” 2008. redressonline.com. 7 Apr 2013. <http://www.redressonline.com/2013/04/critical-thinking-gone-missing-in-usa-and-worldwide/>.

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Hartwig, H. A. (ed). Proceedings (Nine Papers). Chicago: Southern Illinois Goethe Celebration, 1950.

Kamal, Zakaria. Fallacious Faiths. India: iUniverse, Barnes & Noble, 2005.

Kamal, Zakariah. n.d.

Kelly, Kitty. The Bush Family. NY: Randon House, 2004.

Keynes, J.M.,. Newton, The Man; Proceedings of the Royal Society Newton Tercentenary Celebrations. Newtown, Mass.: Cambridge University Pres, 15–19 July, 1947.

Kline, Morris. History of Mathematics: The Loss of Certainty. NY: Oxford University Press, 1953.

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Lobaczewski, Andrew. Political Ponerology A Science on The Nature of Evil Adjusted for Political Purposes. 1998, 2006.

Mackey, P.L. The Iranians : Persia, Islam and the Soul of a Nation. 1996.

Pipes, Daniel. In the Path of God : Islam and Political Power . 1983.

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Rivera, Alberto. View from the Wall. Chick Publications, 2003.

Rupprecht, Matthaei & R. Van Nostrand Reinhold (eds). Goethe’s Color Theory. 1971.

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Streatfield, Dominic. Brainwash. London: Thomas Dunn, 2007.

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Webb, Gary. Dark Alliance (Mr. Webb was assassinated for this offering). 1997.

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Zaid, Omar. Cain’s Creed: The Cult(s) of Rome. Kuala Lumpur: AS Noordeen, 2012.

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Zur Linden, Wilhelm. Anthroposophical Medicine. NY, p. 28.: Rudolf Steiner Press, 2004. print.

 

Recommended Reading

Rudolph Steiner; A Theory of Knowledge Inplicit in Goethe’s World Conception,

Anthroposophical Press Inc. Spring Valley, N.Y. 1968; “Goethe’s Cultural

Environment and the Present Epoch,” Anthroposophical Quarterly, Autumn, 1975.

Karl Vietor; Goethe The Thinker, Harvard Univ. Press, 1950

Rudolf Magnus; Goethe As A Scientist, H. Schman Inc. 1949

Walter Hoyer; Goethe’s Life in Pictures, VEB Edition, Leipzig, FDR, 1963

Carl Hammer Jr. (ed); Goethe After Two Centuries, La State University, 1952

George H. Lewes; The Life of Goethe, F. Ungar Pub., NY, 1965

R. O. Moon (Trans); Goethe’s Autobiography, Public Affairs Press, Wash. D.C. 1949

H. S. Thayer (ed); Newton’s Philosophy of Nature, Hafner Pub. NY, 1953

J. M. Keynes (ed); “Newton, The Man”; Proceedings of the Royal Society Newton Tercentenary Celebrations, 15–19 July 1946; Cambridge Univ. Press (1947)

 

 

Appendix I  

A Note On The Jesuits and the Occult:

There are some earlier groups, with similar names, groups such as and known as the “Illuminated Ones” which was founded by Joachim of Floris in the 11th century, who taught a primitive, supposedly Christian doctrine of “poverty and equality.”  The Rosheniah [Jews], or “Illuminated Ones,” was a group in Afghanistan during the 16th century, who sought the ‘illumination’ from the Supreme Being, who wanted a class of perfect men and women.  After reaching the fourth degree, “Enlightened One,” the initiate would receive mystical powers, and when the eighth and final degree was reached, they were told they had achieved perfection.  An Afghan scholar said that their purpose was to influence people of importance to establish harmony in the world [a Jesuit Tactic], and were devoted to fight the tyranny of the Moguls, who were the rulers of India.  The group survived until the 1700’s, and gave birth to a couple offshoots, the Alumbrados of Spain, and the Illuminated Guerinets in France in 1654.  The Alumbrados (Spanish for “enlightened” or “illuminated”), was made up of reformed Franciscans and Jesuits.  They claimed that once perfection had been achieved, they would experience a vision of God, and would enter into direct communication with the Holy Spirit.  Once they had received the “light,” they would possess superior human intelligence.  Their unusual claims resulted in the Inquisition issuing Edicts against them in 1568, 1574, and 1623. Ignatius de Loyola, the founder of the Jesuits, was put in jail for being a member.  This condemnation forced them to flee to France.  Loyola was released under the protection of the infamous Borgias [crypto-Jews] (see: Rivera).

 

Appendix II

• In support of the negative effects on the ummah from politically correct influence as presented in this paper: a scientific and contemporary assessment of tribalism’s effects (assabiyah) as practiced in Malaysia.

A Report Based on the Paper:

• The National University of Singapore and the University of Malaya: Common Roots and Different Paths, by

Hena Mukherjee, a former Universiti Malaya department head (PhD Ed, Harvard University) & Poh Kam Wong, NUS Business School.

by Leslie Lau,
Executive Editor, Singapore Times, 17 Oct 2011 (excerpts)

A World Bank publication has found that standards at Universiti Malaya have fallen and the institution has been kept at a disadvantage because of race-based admission quotas and political interference in university management.  In contrast, Singapore’s decision to prioritize research, keeping English as the medium of instruction and a merit-based admissions policy have all contributed to the success of the National University of Singapore’s success, according to “The Road to Academic Excellence,” which studies what contributes to a world-class research university.

The study also noted that Malaysian secondary school students are not well prepared for tertiary education.  It points out that the Malaysian education system promotes rote learning, conformity and uniformity rather than fresh and creative thinking.

The study is led by two scholars, Philip Altbach and Jamil Salmi, while various chapters see contributions from various academics.  The comparisons between UM and NUS is contained in a chapter entitled “The National University of Singapore and the University of Malaya: Common Roots and Different Paths,” authored by Hena Mukherjee, a former Universiti Malaya department head with a doctorate in education from Harvard University, and Poh Kam Wong, an NUS Business School professor.

According to the study, “at an early stage, the Singapore government realized the universities’ role in sustaining economic growth. “In contrast, after 1970, UM’s institutional goals reflected the New Economic Policy, an affirmative action plan for ethnic Malays and indigenous groups, put in place in the wake of disastrous 1969 ethnic riots that took the lives of hundreds of people on both sides of the racial divide.”

The authors said that apart from the student quota system, the NEP translated into more scholarships to Bumiputeras, special programmes to facilitate their entry into higher education institutions, and the use of the Malay language in place of English in the entire education system by 1983. 

• “In UM and in government, the policy impact spiraled upward so that Bumiputera staff members, over time, secured almost all senior management, administrative, and academic positions.

• “As NUS kept pace with the demands of a growing economy that sought to become competitive internationally, with English as the language of instruction and research, UM began to focus inward as proficiency in English declined in favor of the national language — Bahasa Malaysia — and the New Economic Policy’s social goals took precedence.”  The study noted that there has been widespread recognition that the implementation of affirmative action policies in Malaysia has hurt the higher education system, sapping Malaysia’s economic competitiveness and driving some (mainly Chinese and Indians) to more meritocratic countries, such as Singapore.

In a broader study, lead authors found that research was an important element in the making of a world-class university, as well as top-grade talent.

• “‘We’re both convinced that serious research universities are important in almost all societies’, Altbach, who is the director of the Center for International Higher Education at Boston College, told the New York Times last week in an interview; ‘Independence, luck, persistence, some kind of strategic vision, adequate resources — usually, but not always, public resources — good governance structures, good leadership, the ability to attract good students and so on. But we have found that the quality of the faculty is really crucial’.”

Salmi, who co-ordinates the World Bank’s activities related to higher education, told the same newspaper of their new 390-page study, which will be released later this month, that their advice is like that supposedly given for a rabbit stew recipe: “First, catch your rabbit.” Only in this case the advice would be: “First, catch your faculty.”  She further said: “The difference between a good university and great university comes down to talent.”