Unity Faith Discipline Quotes

Islam expect every Muslim to do this duty, and if we realise our responsibility time will come soon when we shall justify ourselves worthy of a glorious past.

You have to stand guard over the development and maintenance of Islamic democracy, Islamic social justice and the equality of manhood in your own native soil.

People who worry that nuclear weaponry will one day fall in the hands of the Arabs, fail to realize that the Islamic bomb has been dropped already, it fell the day MUHAMMED (pbuh) was born.

Muhammad adhered meticulously to the charter he forged for Medina, which - grounded as it was in the Quranic injunction, "Let there be no compulsion in religion" (2:256) - is arguably the first mandate for religious tolerance in human history.

In order to assimilate the culture of the oppressor and venture into his fold, the colonized subject has to pawn some of his own intellectual possessions. For instance, one of the things he has had to assimilate is the way the colonialist bourgeoisie thinks. This is apparent in the colonized intellectual's inaptitude to engage in dialogue. For he is unable to make himself inessential when confronted with a purpose or idea. On the other hand, when he operates among the people he is constantly awestruck. He is literally disarmed by their good faith and integrity. He is then constantly at risk of becoming a demagogue. He turns into a kind of mimic man who nods his assent to every word by the people, transformed by him into an arbiter of truth. But the fellah, the unemployed and the starving do not lay claim to truth. They do not say they represent the truth because they are the truth in their very being. During this period the intellectual behaves objectively like a vulgar opportunist. His maneuvering, in fact, is still at work. The people would never think of rejecting him or cutting the ground from under his feet. What the people want is for everything to be pooled together. The colonized intellectual's insertion into this human tide will find itself on hold because of his curious obsession with detail. It is not that the people are opposed to analysis. They appreciate clarification, understand the reasoning behind an argument, and like to see where they are going. But at the start of his cohabitation with the people the colonized intellectual gives priority to detail and tends to forget the very purpose of the struggle - the defeat of colonialism. Swept along by the many facets of the struggle, he tends to concentrate on local tasks, undertaken zealously but almost always too pedantically. He does not always see the overall picture. He introduces the notion of disciplines, specialized areas and fields into that awesome mixer and grinder called a people's revolution. Committed to certain frontline issues he tends to lose sight of the unity of the movement and in the event of failure at the local level he succumbs to doubt, even despair. The people, on the other hand, take a global stance from the very start. "Bread and land: how do we go about getting bread and land?" And this stubborn, apparently limited, narrow-minded aspect of the people is finally the most rewarding and effective model.

We speak of the things which you see with your own eyes, which We both bemoan. Depravity exults; science is impudent; liberty, dissolute. The holiness of the sacred is despised; the majesty of divine worship is not only disapproved by evil men, but defiled and held up to ridicule. Hence sound doctrine is perverted and errors of all kinds spread boldly. The laws of the sacred, the rights, institutions, and discipline — none are safe from the audacity of those speaking evil. Our Roman See is harassed violently and the bonds of unity are daily loosened and severed. The divine authority of the Church is opposed and her rights shorn off. She is subjected to human reason and with the greatest injustice exposed to the hatred of the people and reduced to vile servitude. The obedience due bishops is denied and their rights are trampled underfoot. Furthermore, academies and schools resound with new, monstrous opinions, which openly attack the Catholic faith; this horrible and nefarious war is openly and even publicly waged. Thus, by institutions and by the example of teachers, the minds of the youth are corrupted and a tremendous blow is dealt to religion and the perversion of morals is spread. So the restraints of religion are thrown off, by which alone kingdoms stand. We see the destruction of public order, the fall of principalities, and the overturning of all legitimate power approaching. Indeed this great mass of calamities had its inception in the heretical societies and sects in which all that is sacrilegious, infamous, and blasphemous has gathered as bilge water in a ship’s hold, a congealed mass of all filth.

Every book adds a grain of humility and humanity to the communal ground that we tread. Writing is the one method that the modern shaman employs to interpret reality and create messages that will provide a beacon of light to other members of our tribe. So long as ignorance, misery, and confusion remain on earth, and people look to expand their state of awareness, books that contribute to the aesthetics of despair, a world composed of mist and shadows cannot be useless. Writing is a personal effort to coexist with the banality, tedium, and anguish of living a fated life. Writing is a shamanistic act of faith because seeking to link thoughts together in order to understand how one fits into nature’s wonderland is a quest for unity and wholeness, the ultimate medicinal poultices that all self-disciplined shaman and alchemistic writers aspire to achieve.

Countering this view, confessing Christians seek to maintain the unity of the church through discipline, not through division. The confessing movement is strongly committed to staying WITHIN. It is better for churches to learn to respect their own legislative processes and discipline themselves accordingly than to face the even greater problems of separation, division of property, and the anguish of divorce. Confessing Christians seek to reform their churches, not leave them. Those who split off leave the patient in the hands of the euthanasia advocates, the Kevorkians of dying modernity. The Holy Spirit will not bless willful unnecessary divisiveness. If classic Christians self-righteously leave, they abandon the legacy, the patrimony, the bequests, the institutions, and the resources that have been many generations in the making with much tears and sweat. Walking away turns out to have weightier moral impediments than hanging in. IT SEEMS UNTHINKABLE TO ABANDON, WITHOUT FURTHER PRAYERS FOR SPECIAL GRACE, THOSE HISTORIC COMMUNIONS BY WHICH SO MANY HAVE BEEN BAPTIZED. The faithful have committed themselves for generations to the support of these communions which their classic doctrines and evangelical revivals have engendered. To allow these resources to be permanently taken over by those inimical to the faith cannot be an act of responsibility... ...To flee the church is not to discipline it. No one corrects a family by leaving it. Separation does not foster discipline. Discipline is fostered by patient trust, corrective love, and willingness to live with incremental change if that is what the Spirit is allowing. Discipline seeks to mend the broken church by a change of heart.

Faith, unity, and discipline remain meaningless wherever the judiciary, political figures, people, and officials eliminate fairness and honesty from their lives and the system.

Faith, unity, and discipline turn into evil powers when anyone executes them against their standard context.

All spiritual traditions regard our ordinary human condition as somehow flawed or corrupt, as falling short of the unsurpassable perfection or wholeness of Reality. As a process of transformation, Yoga endeavors to re-form or, in the words of the Christian mystic Meister Eckhart, even “super-form” the spiritual practitioner. The old Adam has to die before the new super-formed being can emerge—the being who is reintegrated with the Whole. Not surprisingly, this transmutation of the human personality is also often couched in terms of self-sacrifice. In gnostic language, the “lower” reality must be surrendered, so that the “higher” or divine Reality can become manifest in our lives. For this to be possible, the spiritual practitioner must somehow locate and emulate that higher Reality. He or she must find the “Heaven” within, whether by experiential communion or mystical union with the Divine or by an act of faith in which a connection with the Divine is simply assumed until this becomes an actual experience. Spiritual discipline (sādhana), then, is a matter of constantly “remembering” the Divine, the transcendental Self, or Buddha nature. There can be no such transformation without catharsis, without shedding all those aspects of one’s being that block our immediate apperception of Reality. Traditions like Yoga and Vedānta can be understood as programs of progressive “detoxification” of the body-mind, which clears the inner eye so that we can see what is always in front of us—the omnipresent Reality, the Divine. So long as our emotional and cognitive system is toxic or impure, that inner eye remains veiled, and all we see is the world of multiplicity devoid of unity. The modern gnostic teacher Mikhaёl Aїvanhov remarked about this: Not so many years ago, when people’s homes were still lit by oil lamps, the glass chimneys had to be cleaned every evening. All combustion produces wastes, and the oil in these lamps deposited a film of soot on the inside of the glass, so that, even if the flame was lit, the lamp gave no light unless the glass was cleaned. The same phenomenon occurs in each one of us, for life is combustion. All our thoughts, feelings and acts, all our manifestations, are the result of combustion. Now it is obvious that in order to produce the flame, the energy which animates us, something has to burn and that burning necessarily entails waste products which then have to be eliminated. Just as the lamp fails to light up the house if its glass is coated with soot . . . similarly, if a man fails to purify himself he will sink deeper and deeper into the cold and dark and end by losing life itself.

Upon encountering Islam by whatever means, Drew was soundly impressed with the appeal of the religion, initially. This ancient Middle Eastern religion attracted the North Carolinian with not only its strict moral discipline but also the modest way its worshippers dressed and the proud and sober manner in which they carried themselves. After reportedly coming under the influence of Muslim teachers, Drew came to view Islam as “the only instrument for Negro unity and advancement.” 7 Lacking knowledge of the Arabic language as well as grounding in Muslim orthodoxy, he examined its dogma as best he could by probing the international faith with a keen eye out for remedies that would help Negroes relieve the sociopolitical pain and suffering they endured early in the twentieth century as an oppressed people in the United States. The young black supplicant found no such balm in orthodox Islam. Also, he reasoned that Arabic dogma would be a tough sell to a generation of Negroes just out of slavery and barely literate in English. Most troubling of all, the Arab Muslims in the Middle East had a long and barbaric history of enslaving sub-Saharan Africans—indeed, they dominated this ruthless human trade in Morocco and Egypt. Additionally, the Moors were known to widely practice color-caste discrimination among themselves.