Posts Tagged ‘passions’

In response to Challenge of Sam Harris : Reason, passions and Morality

February 8, 2014

In response to Challenge of Sam Harris, I have sent the following essay:

Reason, passions and Morality

The topic of morality has little relevance with science; hence this topic has never been discussed in any text book of science as to its claim or the reasons in this regards. The question relates to religion as its nature suggests.

The true relationship between the human morals viz-a-viz natural human instincts has been discussed and explained in the book “Philosophy of Teachings of Islam” by Mirza Ghulam Ahmad (1835-1908) – the Promised Messiah. I will provide a summary of it below mostly in his words.

Natural conditions are not something distinct from moral conditions. When they are regulated and are used on their proper occasions, under the direction of reason, they acquire a moral character. Before they are controlled by reason and understanding they have not the character of moral qualities, but are natural impulses, however much they might resemble moral qualities.

For instance, if a dog or lamb displays affection or docility towards its master it would not be described as moral or good-mannered. In the same way a wolf or a tiger would not be described as ill-mannered on account of its wildness.

A moral state emerges after reflection and regard for time and occasion come into play. A person who does not exercise reason and deliberation is like a child whose mind and intellect are not yet governed by reason, or is like a madman who has lost his reason and good sense. A child or a mad man sometimes behaves in a manner that has the appearance of moral action, but no sensible person calls such conduct moral, as such conduct does not proceed from good sense and appropriateness, but is a natural reaction to the circumstances.

A human infant, as soon as it is born, seeks its mother’s breasts, and a chicken, as soon as it is hatched begins to pick up corn. In the same way the spawn of a leech behave like a leech, a baby serpent behaves like a serpent and a tiger cub behaves like a tiger. A human infant begins to exhibit human reactions as soon as it is born and those reactions become more and more remarkable as it begins to grow up. For instance, its weeping becomes louder, and its smiles become laughter, and its gaze becomes more concentrated.

At the age of a year or eighteen months it develops another natural trait: it begins to display its pleasure and displeasure through its movements and tries to strike someone or to give something to someone. All these motions are natural impulses. Similarly a barbarian who possesses little human sense is like such an infant and displays natural impulses in his words, actions and movements and is governed by his natural emotions.

Nothing proceeds from him in consequence of the exercise of his inner faculties. Whatever surges up from his inside under the operation of a natural impulse and as a reaction to external stimuli, becomes manifest. It is possible that his natural impulses that are exhibited as a reaction to an external stimulus may not all be vicious, and some might resemble good morals, but they are normally not the consequences of reasonable reflection and consideration, and even if they are to some degree so motivated they cannot be relied upon on account of the domination of natural impulses.
In short we cannot attribute true morals to a person who is subject to natural impulses like animals or infants or the insane, and who lives more or less like animals. The time of true morals, whether good or bad, begins when a person’s reason becomes mature and he is able to distinguish between good and bad and the degree of evil and goodness, and begins to feel sorry when he misses an opportunity of doing good and is remorseful when he has done some wrong. This is the second stage of his life which is designated by the Holy Quran the self that reproves.

True Courage: Of the natural conditions of man is that which resembles courage, as an infant sometimes seeks to thrust his hand into the fire on account of its natural condition of fearlessness. In that condition a person fearlessly confronts tigers and other wild beasts and issues forth alone to fight a large number of people. Such a one is considered very brave. But this is only a natural condition that is found even in savage animals and in dogs.

To be steadfast against every personal passion or against any calamity that attacks like an enemy and not to run away out of cowardice is true courage. Thus, there is a great difference between human courage and the courage of a wild beast. A wild animal is moved only in one direction when it is roused, but a man who possesses true courage chooses confrontation or non-resistance whichever might be appropriate to the occasion.
I give below a passage from the book:

“It is characteristic of the human self that it incites man to evil and is opposed to his attainment of perfection and to his moral state, and urges him towards undesirable and evil ways. Thus the propensity towards evil and intemperance is a human state which predominates over the mind of a person before he enters upon the moral state. This is man’s natural state, so long as he is not guided by reason and understanding but follows his natural bent in eating, drinking, sleeping, waking, anger and provocation, like the animals. When a person is guided by reason and understanding and brings his natural state under control and regulates it in a proper manner, then these three states, as described, cease to remain the categories as natural states, but are called moral states.” Unquote

Click to access Philosophy-of-Teachings-of-Islam.pdf

One may like to read answer to the “FIRST QUESTION- The Physical, Moral and Spiritual States of Man” from the above book to understand the topic of morality fully.

end of the world – they naïvely interpret a spiritual battle to mean a physical one

April 27, 2009

Second Coming 1835-1908 says:

In this article, I intend to show that the remarkable material
progress of the current age has been more than
counterbalanced by its deplorable spiritual decline, to the
extent that the souls of men have lost their ability even to
grasp obvious truths.

It is apparent from a close study of
humanity that a hidden and formidable force is pulling it
downwards, and man is swiftly being dragged into a pit
which is termed Asfalus Safilin [the lowest of the low].

Such a complete change has come over the intellects of
men, that they have come to admire and praise things
which are abhorrent and detestable to the spiritual eye.
Every soul feels itself being dragged downwards by a
force, which, through its devastating influence, has already
caused a whole world to fall into decline.

Pure truths are
laughed at and ridiculed, and complete submission to God
is looked upon as an absurdity. Every spiritual eye is drawn towards
the world as if constrained by some hidden force.
As I have often stated before, attraction forms the basis
for everything that happens in the world, and the side
which possesses greater conviction is able attract others
towards itself.

There is every truth in the principle that a
force can only be counteracted by another more powerful
than itself. It is impossible for this world, which is being
pulled downwards by the force of base attractions, to rise
up again, unless an opposing force appears from heaven
to reinforce people’s faith, and to show them that there is
more substantial and lasting joy in submission to the
commandments of God than in the fulfilment of carnal
passions, and to convince them that transgression is worse
than death.

This heavenly light of conviction is granted to
man through the ‘Sun’, i.e., the Imam of his age, and failure
to recognize him amounts to dying a death of
ignorance. The person who thinks he has no need of this
true source of light is deluded, for he sets himself against
the immutable laws of God.

Human eyes, even though
they possess a light of their own, cannot see without the
sun. The sun is the source of the light which descends
from heaven and illuminates the earth, and without it our
eyes are as good as blind. He who attains conviction
through this heavenly light is drawn towards piety, and it
is natural for a struggle to ensue between the two attractions,
one pulling him towards virtue and the other
towards vice, one towards the East and the other towards
the West.

The clash is all the more ferocious when the
two attractions are at their peak—as they are during times
of tremendous material advancement. As the earth undergoes
phenomenal progress, rest assured that spiritual
preparations are also being made and an attraction has been
formed in heaven to counter the earthly one.

The days
when neglect and evil reign supreme upon the earth are terrifying,
because they have been marked for the spiritual
battle foretold by the Prophets in the form of various metaphors.
Some people describe it as the final battle between
the Angels of heaven and the Satans of the earth, which
will culminate in the end of the world; others naively think
that it will be a physical battle, fought with swords and
guns.

The latter are completely mistaken, for they naïvely
interpret a spiritual battle to mean a physical one.
In short, a fierce clash between the darkness of the earth
and the light of heaven is imminent, as foretold by all the
Prophets, from Adam to the Holy Prophetsa.

The commander
of the one side is called ‘the Concealer of the
truth’, while that of the other is known as ‘the Revealer of
the truth’. The one who comes from heaven in the company
of angels is the manifestation of [the Angel]
Michael, and the one who is raised from the earth with the
powers of darkness is the manifestation of Satan.

http://www.alislam.org/library/books/How-to-be-Free-from-Sin-20080806MN.pdf
page 11 when


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