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Semitic Mysticism
by Anwar Shaikh |
MYSTICISM
| Not only the universe is built on the
principle of uncertainty but human life itself is based on this doctrine
because we do not know what may happen during the next hour.
This notion of mystery may be held as the strand
common to both the living and unliving. This is the reason that the living
(humans) ardently want to know what lies behind the unliving i.e. the
physical phenomena of the universe. Therefore, man's desire to know
himself in relation to the cosmos emerges as a discipline which is called
"Mysticism."
Though the roots of mysticism as a discipline lie
in Hinduism, man's desire to know himself is universal. This is why the
followers of the Semitic religions such as Judaism, Christianity and Islam
indulge in mysticism under various ruses though these faiths are
principally opposed to it.
The author, Anwar Shaikh, believes that man is
God and God is man. Though this doctrine is mysterious in itself, the
solution emerges when man becomes a part of Godhead through good deeds.
The author has propounded this concept in his unpublished book: "The
Universal Mystery," which is being serialised in the form of these
articles. |
SEMITIC MYSTICISM
"Mysticism is man's quest for the
hidden truth." It is not my definition of mysticism. I have adopted it
because it explains the nature of mysticism. Furthermore, this is how it has
been practiced by the Hindus, the Buddhists and the Greeks.
Mysticism, as such, does not form a natural part of the
Semitic mysticism because the Semitic religions propound a philosophy which is
diametrically opposed to the doctrine of mysticism, as I have described in the
previous chapters. As man is naturally inclined to delve into his origin with a
view to finding his destination and the right path that leads to it, the Semitic
religions, which assert the supremacy of faith over reason, cannot satisfy man's
curiosity and he looks for explanation outside his religious pale, but as he is
fully indoctrinated by his dogma, he dare not say that what is extraneous to his
belief, is really exotic. So, he uses the force of interpretation to assert that
what he has discovered in other religions ar philosophy, already exists in his
own Scriptures, even when it contradicts them. This is a form of make-believe
but he practices it for self-satisfaction.
What is Semitic mysticism?
This is the mysticism which the Semitic religions such
as Judaism, Christianity and Islam, claim to be a part of their fundamental
principles. They are called Semitic because they are rooted in the Arabian
peninsula, and according to Genesis X, descend from Shem, and speak Hebrew or
Arabic.
The truth is that mysticism proper is an appendage to
the Semitic religions, and they have adopted the mystical doctrines to enhance
their appeal to their followers with a view to staying alive as spiritual codes.
Since it appears a derogatory statement, and I have no intention of slighting
anyone, I better give a description of the Semitic tenets to establish the
truth. However, I should add that, as Judaism is the fountain of both
Christianity and Islam, their basic principles remain the same despite their
mutual hostilities. Here is a sketch of the Semitic beliefs which openly defy
the mystical doctrine:
1. Mystical search is aroused in man by the majestic awe
of the universe; the reverential fear and instinctive curiosity, goad man to
use his rational powers to gain knowledge for establishing the truth.
Once driven by the sense of mystery, it is man
himself who launches an investigation into the hidden truth. On the contrary,
approach of the Semitic religions is that of a terrorist. It is God Himself
who tells man to acknowledge Him. As stated in the previous chapters, both
Moses and Muhammad were reluctant to act as God's messengers but they did it
out of fear. In fact, God terrorises man with the threat of hell where he will
receive an extremely sadistic punishment; in case this threat fails and man
does not bow before God, he is offered the bribe of paradise full of lusty
virgins embellished with extreme beauty and adept in carnal knowledge and its
gratifying application. It means that God is determined to be adored by man
even if the latter deplores and abhors the idea of flattering God, which
worship really is.
Contrary to man's search through knowledge, the
Semitic God reveals Himself to man, claiming that it is good for him. If it is
so, then why does God threaten and bribe? God must have His own interest in
it. Such a God who is desperate for worshippers is deficient, diffident and
delinquent, who has lost His dignity, deference and decorum, which form an
integral part of the highest holiness.
The device of revelation which is peculiar to the
Semitic religions degrades the concept of Divinity, to say the least.
2. Mysticism advocates unity of all things. It
declares the universe an extension of God. The Philosophy: all in one, and one
in all, is the essence of mysticism. Thus it preaches equality and love of
mankind. The Semitic religions, on the contrary, believe in a Creator God, who
is zealous about worship to the point of insanity, and commands His followers
to subdue, rob and murder all those who do not believe in Him. In a nutshell,
the Semitic religious outlook is divisive and sectarian.
3. The goal of mysticism is that man must seek union
with God, but the Semitic religions assert that man's purpose is to beg, bow
and bend before God and seek His mercy through sobs, sighs and supplications.
4. Mysticism preaches Karman: it means that man can
achieve Mukti, Narvana or salvation through the quality of personal actions
only. Semitic religions, on the other hand, advocate the degradation of
personal deeds and declaim the dignity of Grace and Intercession. It is
strange that our practices determine what is foul and fair, felicity and
frustration, and fortune and failure, but they have no influence on our
salvation!
To make people forget the dignity of deeds, the
Semitic religions have placed their entire reliance on the magnitude of faith.
No matter how great your actions, you will end up in hell unless you believe
in a particular messiah or prophet, who happens to be the source of grace and
is equipped with intercessionary powers.
5. Most schools of mysticism believe that all living
things have souls. Therefore, they preach nonviolence, especially kindness to
animals. Though Semitic religions also believe in soul, they abhor all
infidels i.e. the people who do not support their creed. Showing kindness to
animals form no part of their funddmentals but violence to the unbelievers
does. This is the meaning of the Islamic doctrine of Jehad, and this is the
cause of the Jewish superciliousness against the Gentiles.
6. Ordinarily, man's relationship with God is that of
a friend but when he mounts a search for Him, he acts as a lover looking for
his beloved, but in the Semitic religions, God being the creator of man, is
his master. Therefore, he must perpetually perform acts of self-humiliation to
appease and please Him.
7 Mysticism is the concern for being, that is, why
this world exists, where it comes from, its purpose and destination. Thus, it
encourages reasoning and cogitation. This is the true cause of man's knowledge
and scientific discoveries. Semitic religions, may pay lip reverence to reason
and knowledge, but in practice, they are the exact antithesis of these facts
because they promote faith. They cannot support their incredible dogmas
without brainwashing the followers. The precepts of Virgin Birth and
Muhammad's personal visit to God, cannot be sustained without the authority of
faith.
8. To a mystic, the universe is uncreated. To a
follower of Judaism, Christianity and Islam, it is a creation. A mystic is a
mystic because he feels that mystery is the fundamental property of this
universe. Therefore, he must initiate an enquiry into this hidden truth. On
the contrary, followers of the Semitic religions believe that God reveals
Himself to man. Therefore, there is no hidden truth, and thus no need for any
personal quest.
9. Mysticism recommends renunciation as the right
path to attaining union with God. Renunciation means disregard of worldly
possessions, passions and pleasures but the Semitic religions advocate
policies of grab, gaiety and gusto in varying degrees.
10. Finally, almost all mystical schools believe in
reincarnation i.e. the rebirth of soul whereas this doctrine forms no part of
the Semitic religions.
One can think of many other differences in mysticism and
the Semitic religions but what has been stated here, may suffice to explain the
truth. However, all Semitic religions have taken up the mystical doctrines to
varying degrees and call them as their own. Being an advocate of mysticism, I
cannot condemn this attitude, and am inclined to commend it.
I shall, therefore, describe here Kabbala, the Jewish
mysticism because of the Judaic precedence over Christianity and Islam.
Kabbala is of comparatively recent origin as it
appeared in the 13th and the following centuries. It is an oral tradition of
esoteric nature. It claims to be a part of the secret knowledge of the unwritten
Torah, the Divine Jewish revelation which God communicated to Adam and
eventually reached Moses. Like mysticism, which advocates personal effort to
seek God, Kabbala, adopting this principle, seeks a direct approach to God.
The earliest form of Kabbala, which flourished in
Palestine during the first century A.D. was called Merkava. It concerned itself
with ecstatic and mystical contemplation of the Divine Throne or
"Chariot" (merkava), seen in a vision by the prophet Ezekiel. However,
through the influence of Merkava, Kabbala came to include such ideas as the
transmigration of souls i.e. reincarnation (Gilgul). Though there is no evidence
of this doctrine in the Old Testament, its practitioners tried to prove it with
extensive symbolism. At a later stage, especially, in Spain, the concept of
cosmic cycles, was held to provide a mystical interpretation of the Torah,
associated with some attributes of Yahwe, the Jewish God. It is obviously, the
influence of Buddhism which, like Hinduism, regards this universe as an
alternative cycles of development and decay, which go on indefinitely, each
Kalpa having the attribute of being good or evil.
Spanish Kabbala flourished in Spain well. It produced
the famous book Sefer la-Zohar, which equalled the height of the Bible in
reverence and authority. As a result, every word of the Torah was given a
mystical explanation. Whenever, man is in trouble, he seeks refuge in the
supernatural. The Jews were no exception because when they were excelled from
Spain in 1492, they took to eschatology with much greater zeal. To lull
themselves with messianic hopes, they invented magic formulas, like those of the
Hindus and the Buddhists; an amulet inscribed with the sacred names of God was
sure to protect the believer.
Kabbala, when it reached Safed, Galilee, in the 16th
century, developed several basic doctrines. One of them being
"withdrawal" (Izimtzum) meanind withdrawing one's self into one's
self, thereby creating primordial space. This resembles the Buddhist doctrine of
void or emptiness.
Finally, the main traits of Kabbala filtered into
Hasidism during the 18th Century. One of its characteristics is asceticism,
which does not conform to the Jewish way of life but happens to be a part of
mysticism.
This narrative ought to describe the nature of the
Jewish mysticism. In the next chapter, I shall describe the Christian
mysticism.
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