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A fourteen centuries old consensus by Islamic religious authorities
has upheld the belief that God has granted husbands the right to
beat their wives. Previously, the only element up for debate was
the degree of severity, the instrument of the beating, and the
limit to the damage allowed. This startling assertion, which shocks
human sensibilities, is confirmed by hundreds of Qur'anic
commentaries and works of Islamic jurisprudence authored over the
course of the past millennia and a half. Despite the lies of
propagandists and the ignorance of apologists, who claim that
"Islam prohibits domestic violence," the fact of the matter is that
the Islamic Tradition and Law allow husbands to inflict corporal
punishment on their wives. In fact, it was only in the late
twentieth and early twenty-first centuries that a small number of
translators and scholars started to insist upon alternate
interpretations. In this pivotal, courageous, and timely analysis,
which works diligently and minutely to separate truth from
falsehood, right from wrong, the moral from the immoral, and the
ethical from the unethical, Dr. John Andrew Morrow provides an
exhaustive study of the second part of the Quranic text, 4:34, the
Wife Beating Verse. Like Titan, who bears the weight of the heavens
upon his shoulders, Morrow takes on the entire corpora of Islamic
Tradition. With scientific precision, he interprets the verse by
the verse, itself, the verse by related verses, the verse in the
light of the Qur'an, the verse in light of prophetic traditions
that permit domestic violence, the verse in light of other
traditions that expressly prohibit violence against women, the
verse in its historical context, the verse in light of reformist
reinterpretations, the verse in light of the spirit of Islam, the
verse from a Sufi perspective, and the verse in light of Qur'anic
variants. Along the way, the author delicately and defiantly
dispels misogynistic misinterpretations of the Word of God while
slashing and burning the sexist sayings that were attributed to the
Prophet Muhammad. In so doing, he may well save Islam from those
traditionalists and misogynists who claim to speak in God's name.
The spiritual life must obviously take psychology into account; if
we want to do good and know truth, we will have to understand what
in us supports this intent, and what stands in the way of it. But
after Jungian Psychology, Humanistic Psychology, Transpersonal
Psychology, and Ken Wilber's Integral Psychology, the reader may
wonder what remains to be said vis-a-vis psychology and the
Spiritual Path. In the author's opinion, what remains is to present
a psychology rooted in traditional metaphysics, one that he has
termed "Principial Psychology." This psychology is not essentially
new; elements of it are to be found in every traditional path; but
it has rarely been so explicitly defined. Principial Psychology
does have certain affinities with Transpersonal Psychology, and
with Integral Psychology as well; all three emphasize the
attainment of self-transcendence. The difference is that
Transpersonal and Integral Psychology draw various elements from
the faith traditions, while Principial Psychology requires that we
actually follow one of them. Principial Psychology is based on the
premise that the different "faculties" of the psyche that the
Scholastic psychologists studied-thought, feeling, will, memory,
imagination-as well as the various "archetypes" that Jung
discovered but didn't entirely understand, identifiable in some
ways with the levels of the human psychospiritual makeup in Sufi
doctrine-are psychic reflections of timeless spiritual or
metaphysical principles that exist in a world beyond the psychic
dimension entirely. In terms of the human microcosm, these
principles are the loom upon which the psyche is woven, and the
body as well; in terms of the macrocosm, they are the eternal
designs that underlie, and guide, the greater universe of which we
are a part. From the point-of-view of this science, the whole
spectrum of mental illnesses and psychological "complexes" can be
seen as based on various wrong or inverted relationships between
the faculties of the psyche-imbalances that are produced by, and
further reinforce, the misperception and veiling of the archetypal
Principles by the tyrannical and deluded ego. Principial Psychology
recognizes the goal of human development not simply as the healing
of mental illness or a balanced adjustment to social norms, but as
the attainment of a state of "ideal normalcy" based on a complete
conformation of the psyche to the principles from which it
springs-in other words, on the "salvation of the soul." Just as
mental health is inseparable from moral development, so
self-knowledge is impossible without self-transcendence.
As the poet T.S. Eliot said, 'Where is the wisdom lost in
knowledge? Where is the knowledge lost in information?' Our
postmodern 'information culture' forces us to be over-cerebral, but
it doesn't teach us to think; consequently it becomes nearly
impossible for us to imagine a knowledge that is beyond
information, much less a Wisdom that is beyond knowledge. We all
know what it is to uselessly 'spin our wheels' in barren thought
and fantasy; certain valid contemplative disciplines even have as
their main goal the pacification of the 'monkey mind', the
over-heated brain that prevents us from genuinely living our lives,
from being fully present to the world, to each other, and to
ourselves. But such pacification can also have a nihilistic side to
it. It can subtly fool us into believing that the pursuit of
meaning, the attainment of intellectual stability and certainty, is
neither possible or desirable - a belief that is of great use to
the political and economic Powers That Be in the emerging global
society, who are always delighted to hear people express the
opinion that there is no such thing as objective Truth, that we
can't really know what is real, or if anything is real, beyond our
own subjective experience. To the degree that the people start to
believe that nothing can be known (our hidden masters reason), they
will stop asking embarrassing and inconvenient questions. The
notion of objective truth - not to mention Absolute truth -
immediately suggests oppression, tyranny and fanaticism to the
postmodern mind. Why? Because we have been systematically taught to
see things this way by those Social Engineers who construct and
impose the terms by which Reality is to be viewed. In order to
break free from this socially-imposed subjectivism, we need to
remember that Reality is not something determined by belief, but
rather that belief is only true when it conforms itself to Reality.
If we see nothing beyond this material/social world, we will be
forced to take our own subjectivity as the only way to awaken from
the social trance, and so fall even more deeply into that very
trance, which is precisely a collective subjectivity. But if we
know Objective Truth as metaphysical, beyond material nature and
human society, then we have begun to catch a glimpse of the One Way
Out. The traditional notion of Knowledge maintains that, 1) Truth
can be known with certainty, and, 2) that the reason for knowing
Truth is to transform our lives from a state of chaotic
uncertainty, vulnerable to all the suffering that illusion and
impermanence can produce, into one of eternal certainty and
stability, where the knower becomes one with the Thing known - a
state that goes by the name of bliss. To begin the path toward this
bliss, however, we will need to know how to know; and this
requires, as the necessary first step, that we know how to take
knowledge seriously. As metaphysician Frithjof Schuon put it:
'Knowledge only saves us on condition that it enlists all that we
are, only when it is a way and when it works and transforms and
wounds our nature, even as the plough wounds the soil'. The
shifting illusions of individual and collective subjectivity cannot
protect us, and will always betray us. But if we are firmly rooted
in that Truth which, in the words of Lew Welch, 'goes on whether we
look at it or not', then we have a Protector - one Who is always
there, upon Whom we can always rely, and to Whom we can always
turn, when we can no longer remedy or deny or escape from the
suffering and insecurity of conditional life. So let's begin.
Ever since the advent of "earth-based spiritualities" in our time,
the call to realize the Divine Immanence, to see God in the forms
of the natural world and the particular events of our lives, has
become paramount. And yet, without a corresponding sense of the
Divine Transcendence, we find ourselves drawn towards a kind of
glamourized materialism, worshipping visible realities at the
expense of the Invisible, taking as our deity a physical planet
with a beginning and an end in time, instead of the living and
eternal God, Who is before all beginnings and beyond all ends. This
bias toward the Immanent as against the Transcendent (leading to
the loss of both of them) has cast a shadow on the traditional
religions, especially the Abrahamic ones: Judaism, Christianity and
Islam. It has hidden from us the dimensions of those religions
wherein it is explicitly stated that "the heavens declare the Glory
of God and the earth shows forth His handiwork." In this book, the
author attempts to right this balance by showing the place of the
contemplation of the natural world, and a respect for the Earth, in
all the traditional religions: Hinduism, Buddhism, Zoroastrianism,
Taoism, Judaism, Christianity, Islam, and the Native American
spiritualities. Even the Lakota understand that this "Mother Earth"
is not the absolute Reality, that behind her stands "Grandmother
Earth," and behind her, Wakan Tanka, the Great Mystery itself. To
mistake the Earth for God is to place a burden upon her that she is
unable to bear, to deplete her resources and ultimately jeopardize
her survival. But if we can regain the ability to contemplate God
as He is in Himself, then this living Earth, and the material
universe around us, will take their proper place in this
contemplative act. They will be revealed as God's icon, the
ensemble of His placeless and eternal signs manifesting in space
and time, appearing through the only medium capable of bringing God
and His universe together into perfect union: the human form.
Charles Upton is a serious thinker from whom I have learned much.
His writing merits close attention. Huston Smith, author of The
World's Religions, etc.
When poet Jack Gilbert, some time in the 1970's in San Francisco,
asked his poetry class, "Who here aspires to write a masterpiece?,"
not one hand was raised. I, on the other hand, wanted to do just
that; after reading Blake's Prophetic Books for the first time, as
a naive youth, I said to myself: "Wow I'd like to write one of
those " So I tried my best; it took me thirty-three years.The idol
of "street language" that entered my art in the 1970's was of no
interest to me; I wanted to write in a dense, heightened, magical,
poetic language such as ear of cabbie or bar-fly had never heard. I
respect those poets who, like my mentor Lew Welch, can bring high
poetic diction and "the common speech of the Tribe" seamlessly
together; in many ways I like that kind of poetry better than I do
my own. But I was given to write in a certain style, to fill in a
certain blank square on the map of the English language, and so I
complied. The Muse assigns styles as God assigns fates, and thus -
to paraphrase the Hindu scriptures - "it is better to write one's
own poetry, no matter how poorly, than to try and write somebody
else's, no matter how well."Much of the poetry in this book hails
from a collective psychic era of great and chaotic imaginative
force, whose ruins we are in many ways still poking around in
today, looking for shards, coins, and old photographs. It was
written over a period of around 40 years; it's all the verse (apart
from what appears in my books Panic Grass, Time Raid, and
Doorkeeper of the Heart, and the few scattered poems in Hammering
Hot Iron: A Spiritual Critique of Bly's Iron John; Findings in the
Arts of Metaphysics, Cosmology and the Spiritual Path, and Shadow
of the Rose: The Esoterism of the Romantic Tradition) that is
really worth preserving. Not much of a harvest for a 40-year crop,
a dearth which I believe is explained by the fact that I am
basically not a poet but a metaphysician. And although it is rather
short on "personal history," in reality it is my only
autobiographical work - the story of the soul known as Charles
Upton, or at least some of the more darkly idealistic aspects of
it, which is one of the many, many souls God always knew He was
going to create, with all its strengths, weaknesses, imbalances,
and challenges. This book is the story of that soul's entry into
and emergence from an essentially Neo-Pagan worldview, derived from
the American counterculture, and its debarkation on the shores of a
traditional sacred worldview and a living spiritual Path.
The Traditionalist or Perennialist School of metaphysics,
esoterism, and comparative religion, 'founded' by Ren Gunon and
Ananda K. Coomaraswamy, and carried on by such figures as Frithjof
Schuon, Titus Burckhardt, and Martin Lings, produced a body
doctrine of rare depth and comprehension, effectively
re-introducing to the modern and postmodern West the perennial
wisdom of the human race. For the past twenty years, the author has
immersed himself in these teachings, and made his own modest
contribution to them. The three fundamental pillars of 'classical'
Traditionalism / Perennialism are, (1) That God has sent more than
one revelation to humanity, established more than one version of
the Path by which the spiritual traveler may return to Him, each
revelation being a providential branch of the great tree known as
the Primordial Tradition; (2) That while certainly there is a
Sophia Perennis, a unanimous and perennial wisdom given by God and
transmitted from the dawn of humanity down to the present day,
there cannot in our time be a Religio Perennis, a single universal
doctrine and practice based on the Primordial Tradition;
consequently the seeker must seek his vehicle among one of the
living orthodox revealed traditions, not in some "revival" of a
universal faith, or the fragments of it, from ages dead and gone;
(3) Given that the present cycle of manifestation is rapidly
approaching dissolution, the seeker's perennial duty to break
identification with the system of collective egotism known as This
World, and give his allegiance to God Alone, must now be seen in
light of the fact that This World is about to end. Some presently
associated with the Traditionalist/Perennialist School, however, no
longer hold to "classical Traditionalism/Perennialism" as I have
defined it. I have written this book partly to articulate some of
the basic tenets of the first two generations of the Traditionalist
School, so as to provide interested readers with a relatively
stable point of reference that will hopefully allow them to see
just how, and how much, that School has changed in the first years
of the 21st century.
Sufism is the practice of remaining aware of the real presence of
God in every circumstance, until Certainty is reached. The dizzying
complexity of Sufi metaphysics, the passionate beauty of Sufi
poetry, and the profound Sufi science of spiritual psychology, are
all based on this. The Sufi Path is the process of spiritual
transformation, ultimately resulting (God willing) in
self-transcendence, produced by the Certainty of God's presence. In
traditional Muslim society, many different moral, intellectual and
spiritual functions were performed by those 'estates' responsible
for maintaining them. Parents, imams and 'grammar school' teachers
transmitted the fundamental ritual and moral principles of Islamic
society. The madrasas took care of such traditional sciences as
Qur'anic exegesis and the study of prophetic ahadith. The schools
of fiqh maintained and applied the shari'ah. The mutakallimiin
developed and taught kalam, Islamic 'scholastic theology'. The
falasifa or philosophers carried on an intellectual tradition
largely inherited from the Greeks. The ishraqiyyun developed a
mystical theosophy based on direct spiritual insight. Physicians
employed systems of healing derived in part from metaphysics. Poets
often transmitted sophisticated spiritual lore; many other
traditional craftsmen did the same. The mathematicians, astronomers
and other scientists sought to uncover the Signs of God in numbers,
in geometrical shapes, and in the heavens. And the alchemists
worked on the reconstitution of the original human form (al-fitra)
in psycho-physical terms. So when a seeker applied for admittance
to a Sufi tariqa, he likely knew his Goal. The lower rungs of the
ladder of moral, intellectual and spiritual aspiration were clearly
defined and largely taken care of; consequently the aspirant to
Sufi initiation could be more certain than he was seeking God
Alone. In modern 'semi-Muslim' societies, however, things are not
so clear. And as for those Sufi tariqas that have emigrated to the
West, and the individuals who seek admittance to them, the
situation is even more ambiguous. The traditional supports for a
collective worldview that places God first and sees His hand in
everything are no longer readily available, and no one whose
worldview is basically secular can follow the Sufi path as the
great Sufis of the past once did. In the secular West especially,
Sufi tariqas lack the exoteric religious culture in relation to
which they could be truly esoteric; without the Zahir, one might
say, there can be no Batin. Therefore This book is not so much a
text on Sufism itself as an attempt - woefully inadequate-to
indicate certain elements of the original context that allowed
Sufism to be what it is.
Charles Upton: Human love has fallen on hard times; it has been
"officially discredited." Even liberal humanitarianism is not what
it used to be; how then can romantic love, which in its origins is
essentially aristocratic (in Meister Eckhart's sense when he said
"the soul is an aristocrat") find any place in today's world? The
truth is, it cannot. The world is too small for it. The place of
romantic love is nowhere in this world; its place is in the human
soul, whose own proper place is in the eternal self-knowledge of
God. Jennifer Doane Upton: The love of God is always secret. For
most of us it is so secret that we are not even aware of it. All
manifestations that appear around this love are false in a sense,
and tend to mis-direct us. To look for the love of God itself
within manifest conditions is always to go astray. We spend our
time in the world being attracted to this and repulsed by that, and
all the while we are blind to this one secret love.
In the last century, authors and psychologists like Robert Graves,
Carl Jung and Joseph Campbell reminded us that folklore is often
full of deep symbolic truths, truths that the 'folk' themselves are
usually unaware of. And they also taught us - just as Plato did,
2400 years ago -- that myth and folklore constitute a
'philosophical' language, where images (as in dreams, holy icons,
and symbolic poetry) can carry a great burden of meaning. Few seem
to realize, however, that certain works of art conventionally
considered to be unconscious products of the 'folk imagination'
were quite consciously and deliberately constructed, by
highly-informed individuals, to transmit specific items of
spiritual lore. Among these 'few' was Ananda K. Coomaraswamy, who
said: The content of folklore is metaphysical. Our failure to
recognize this is primarily due to our own abysmal ignorance of
metaphysics and of its technical terms.. The true folklorist must
be not so much a psychologist as a theologian and metaphysician, if
he is to 'understand his material'.. Traditional man lived in a
natural environment he could read like a book - a book written in
primordial symbols of Divine Reality (the Sun, the Rain, the
Mountain, the Eagle) - as well as in a man-made environment that
was in large part deliberately constructed to remind him of that
Reality, and teach him the nature of it (just as our own human
world, with its 'weapons of mass distraction', seems ingeniously
contrived to make us forget it). Through song, dance, gesture,
poetry, architecture, proverbs, jokes, riddles, stories, games,
toys, medicine, painting, sculpture, weapons, tools, scriptures,
sacred rites, and the traditional forms and rhythms of daily life,
we were always in the presence of reminders of the Sacred; all
fingers (or almost all) pointed to the Moon. That
deliberately-constructed sacred environment is now largely a thing
of the past. Dedicated artists may work to keep traditional arts
and crafts alive, but the cultural context that could reveal their
relevance and tap their spiritual power is usually missing; even
the 'folk memory' itself has now largely been replaced by the
Internet. However, it is still possible to approach ancient
artistic constructions, like the traditional ballads which are the
subject of this book, in spiritually fruitful ways. The great
myths, such as are transmitted by certain 'folk' songs, were
received in the Age of Revelation -- now, however, we live in the
Age of Exegesis. As the profound meanings of these songs are
unwrapped, they escape from our hands like freed birds, back to the
Source they came from. And they challenge us to follow them.
Mulla Nasrudin, called Hodja Nasrudin in India and Turkey, is the
major comic figure in Islamic folklore. Both 'mulla' and 'hodja'
mean master, with the connotation teacher; Nasrudin, if he ever
existed, was an educated man. The tales of Nasrudin were never told
by any great Sufi masters, but somehow the common man began to
identify with him. And as various modern writers have pointed out,
the tales contain both spiritual symbolism and the sort of
paradoxical narrative that can break down our habitual view of
reality (rather like the Zen koan) and re-form it on a higher
level. This work is aimed at using a collection of what
superficially can be considered jokes for education and development
of insight, and at the same time bringing two vastly different
Eastern and Western cultures to a better mutual understanding.
In the religion of Islam the character of the Prophet Muhammad,
peace and blessings be upon him, is the model of human virtue.
Orphan, exile, contemplative, successful businessman, long-time
faithful husband to one wife, husband to several wives in his later
years, statesman, judge, warrior, conqueror, lawgiver, peacemaker,
spiritual teacher, Muhammad is the complete man, the exemplar of
broad and balanced character whose sunnah (habitual and
characteristic way of acting) is the ideal of human behavior for
the traditional Muslim world. Dar-al-Islam is presently under
ruthless attack from the forces of secular modernization, as well
as those of the Islamicist reaction; both sides are attempting to
trim Islam down to fit their own shrunken ideologies. Under such
damaging blows, young Muslims need to remember not just the Holy
Book, but the man whose character was the perfect mirror of that
Book. Both modernizers and Islamicists want to narrow down,
marginalize, and perhaps even do away with the example of the
Prophet; he was too complete and genuine a human being to fit into
their increasingly inhuman agendas. Human life requires heroism in
any time, and the duties of self-development and self-mastery call
for a greater degree of heroism than any other struggle, which is
why the Prophet called the war against the sub-human aspects of
one's own soul 'the greater jihad'. Alone of all creatures, human
beings are not simply established as themselves by God, but are
required by God to become themselves. It is easy to throw one's
life away, either in the name of a cause or at the ever-present
command of the vices and passions; much harder and requiring an
even greater degree of courage is the struggle to grow and live, so
as to become a human being. We must be prepared to sacrifice life
at any time if God commands it; we must also be prepared to nurture
and develop life, both for our own salvation and in the name of
future generations. This unity of heroic abandon with painstaking
and compassionate care is the essence of the traditional Muslim
character, which is nowhere more clearly visible than in the
character of the Prophet Muhammad, peace and blessings be upon him,
who said: 'Even if you know that the world will end tomorrow, plant
a tree.' Charles Upton is a serious thinker from whom I have
learned much. His writing merits close attention. Huston Smith,
author of The World's Religions, etc.
Whether the world ends tomorrow or lasts for centuries, we all
exist in a 'climate' of the End of Days. As Thomas Merton wrote,
'We live in an age of two superimposed eschatologies: that of
secular anxieties and hopes, and that of revealed fulfillment.
Sometimes the first is merely mistaken for the second, sometimes it
results from complete denial and despair of the second.' The 'end
of time' obviously relates to history, but-just as obviously-it
cannot be contained within it. Legends of the End have always been
with us; every spiritual tradition that has a story of the
beginning of things must also have one of their final end-the end
of the earth, of the universe, of time itself. And just as all such
myths symbolize invisible realities, so every historical event is
precisely an invisible reality made visible and tangible. This book
takes a look at eight Legends of the End: Hindu, Buddhist,
Zoroastrian, Jewish, Christian, Muslim, Hopi, and Lakota. When
these stories are placed side-by-side, great differences and
startling similarities become apparent-similarities both in broad
outlines and in minute details. In light of this traditional lore,
the author begins and concludes with a penetrating spiritual
meditation on the meaning of the End. Without a grasp of this
meaning, to date the End is impossible. With such a grasp, even the
most accurate dating is irrelevant, for to know the meaning of the
End of Days is already to be beyond it. 'Charles Upton is a serious
thinker from whom I have learned much. His writing merits close
attention.' - Huston Smith, author of The World's Religions, etc.
Can we really know what UFO's are? The answer is Yes-but only if we
study them armed with a kind of knowledge that explains the true
and complete structure of the universe-spiritual, psychic, and
material-a knowledge that only traditional metaphysics can provide.
Science can supply one piece of the puzzle, detective work another,
psychic investigation still another. But only metaphysics can put
the puzzle together, and give us a complete and satisfying picture
of the UFO phenomenon. Cracks in the Great Wall analyzes of the
findings of UFO researcher Jacques Vallee and some of his
colleagues in light of the teachings of Ren Gunon, particularly as
expressed in his prophetic masterpiece The Reign of Quantity and
the Signs of the Times. According to Gunon, one of the signs of the
End Times is the erosion of the energy barrier or 'Great Wall'
between the material plane and the world of subtle realities-which
is why our world is now being invaded by 'infra-psychic forces' of
a terribly destructive nature. Author Charles Upton shows how one
of the most obvious examples of this invasion is the UFO
phenomenon, including the experience of 'alien abduction'. A
lifetime student of comparative religion and mysticism, he explains
the true nature of UFOs, the quality of the world they come from,
and also something about the agenda these beings, or some of them,
are trying to impose upon our world. If you want to remain merely
mystified or fascinated by the UFO phenomenon, this book is not for
you. But if you want to understand it, Cracks in the Great Wall
will give you the conceptual tools you need. With the help of
UFOlogists Jacques Vallee and John E. Mack, Christian writers C.S.
Lewis and Seraphim Rose, Kaballah authority Leo Schaya, and
traditionalist writers Ren Gunon and Whitall Perry, Charles Upton
has provided the most comprehensive explanation of the UFO
phenomenon yet written. It is difficult to be objective in areas
outside our collective view of reality-but if, as the author
contends, his argument is based on sound principles, it deserves
serious consideration by all who are interested in theUFO
phenomenon and its effect on our world.. "Charles Upton is a
serious writer from whom I have learned much. His writing deserves
close attention." -Prof. Huston Smith, author of The World's
Religions, etc.
Investigates the present religious and cultural scene from the
standpoint of traditional metaphysics and critiques the New Age
spiritualities. Presents lore relating to the 'latter days' and the
Antichrist from various religious traditions. Drawing on the
writings of the leading perennialist thinkers Ren Gu non and
Frithjof Schuon, sketches the particular quality of spirituality
proper to apocalyptic times-both its dangers and the opportunities
open to it.
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