The questions on the creation of mankind and the inner workings of the universe have been the primary issues that have had a profound impact on both modern, secular philosophy and traditional religion. Our collective experiences in natural sciences and educational disciplines have taught us that certain models can be developed to help us comprehend the functioning of the universe.

One of the fundamental questions in this respect relates to how a great deal of orderliness and discipline is possible in the universe despite its immense scale. Exploring the potential of this orderliness encourages our curiosity to examine life at the most minuscule level, and some scientists aim to explain this perceived system within the universe via an idea called “the Computational Universe.” In this article we will discuss how this idea can be considered to support the perceptions of monotheistic belief. In scientific literature, the term “computational” refers to anything that possesses any relationship to complex calculations, as various disciplines such as physics, chemistry; the term is used even by the discipline of psychology.

Thanks to relatively recent developments and discoveries in science, we are able to better understand the events in our world and universe. To put it into perspective, humanity was deprived of certainty on the shape of the world up until several centuries ago. However, scientific developments, especially during the 19th and 20th centuries, formed the basis of the stunning technological developments that we live with today. Comparatively, it could be argued that what we know, comprehend, and understand about the universe that we live in is only a small fraction of what the universe actually contains. Continuous developments in science and technology help us understand more and more about the way the universe works. “Our science and applications to space technology have evolved by improving our abilities to measure, test, and analyze physical events and by developing their mathematical models” (Fontana 2005).

As humanity began to uncover some of the codes by which our universe is made to function, we have been using these rules to make our lives easier. This is common human behavior: we learn new things and try to use them to improve our lives. In fact, human technology has advanced so much that we now have machines that can move and function like a nano-universe. Basically, we are giving them a code, a sheet of rules to function in the way we desire. As a result, we are much less dependent on physical labor; for instance, we now can farm with high-tech machines instead of our hands.

New ideas are born with these emerging technologies and with more ease than they were back in the old days; thus we have had a progress at an exponential rate. Looking at all these historical aspects and experience , some scientists conclude that the universe we take part in might be a “mother computation” and all of these things that keep the universe well-oiled and functioning might be parts of codes and commands coming from this mother computation.

The argument does not end at whether we live in a computation or not though. From that point, people who believe that we live in a mother computation split sides, with some providing the explanation that we are real, and this is reality, but controlled by a mother computation. This group argues that everything that happens around us is part of reality, just like we are, but that they function via a code that was inserted into their cores in order for them to work the way their coder wants them to.

The other school of thought challenges the vast majority of conventional theological thought and logic. This argument agrees that we do live in a computation, however that this life is not reality. Events in the universe, including our lives are just a simulation, and we are test subjects.

“Several physicists, cosmologists and technologists are now happy to entertain the idea that we are all living inside a gigantic computer simulation… Our instincts rebel, of course. It all feels too real to be a simulation. The weight of the cup in my hand, the rich aroma of the coffee it contains, the sounds all around me – how can such richness of experience be faked?” (Ball 2016).

Though this idea of a computational universe appears to be new because of the fact that computers and digital simulations appeared only a few decades ago, its origins go back to antiquity. Some of history’s greatest minds, such as Plato and Descartes, have actually provided their views on this concept even without these technologies being present at the time. They questioned reality and dug deep into life and how we perceive everything around us, however their arguments were not widespread among their contemporaries because they had no proofs to support their controversial ideas that challenged everything that people believed.

So, is the universe a mother computer or a giant computer simulation?

It is widely accepted by almost all people that there are principles and rules by which the universe is governed and which we can observe on both the macro and micro levels. Events are considered supernatural or miraculous if they take place outside of these principles. Therefore, scientific findings may allow us to develop a deeper appreciation for the “computational” orderliness that can be found in our universe among the orbits of the planets down to the multitude of complex ecosystems that exist across our world in a variety of different biomes.

Religious traditions

From the perspective of monotheistic religions, it is believed that the Creator creates and pursues everything with an order in the universe, which allows the universe to keep working in a perfect balance. The universe’s orderliness, especially that which occurred during its creation, is stressed profoundly in the holy books. For example, it is stated in Genesis 1-2 that the creation of the entire universe occurred in “six days,” and this process was described day by day in the relevant verses. This implies a certain order in the development of events during the creation of the universe.

A certain orderliness is also clearly declared in the Qur’an: “He to whom belongs the dominion of the heavens and the earth … has created each thing and determined it with [precise] determination” (2:25). Today, the scientific community explains this order and design in the universe with concepts such as the “Anthropic Principle.” According to this principle, the universe possesses such perfect features that it could not have arisen by chance without purpose. The situation can be understood more thoroughly if major examples of design existing in the universe are briefly examined. Doing so, we will find out several aspects of this principle that we encounter in our daily lives, which in turn will lead us to further understand God’s complex creation of the universe.

Based upon the evidence that some scientists have shown that a starter leads off, like a coder writes codes, in order for the universe to function correctly and in a perfect continuity, the faithful of religious traditions might reasonably suggest that this entire universe is just like a computer created by the Creator who continuously controls it by constantly creating new every moment for it to function as the codes are based on His commands. This rationale is the essence of and consistent with not only monotheistic religions but also in many ways with other belief systems.

Overall, the concept of a “mother computation” placed on duty in the functioning of our universe is not just a singular subject but instead a comprehensive set of ideas people have focused deeper. While, according to some, there is indication for the universe being a reality and being controlled by a “computer,” according to others, there might also be indication for how the universe could also just be a simulation. A team of physicists working at the University of Bonn claim that they have come up with a measurable way of showing that our universe is indeed “simulated” (Yirka 2012). The main focus of their paper is that in order to create a simulation of our universe, there has to be a three-dimensional framework to represent real world objects and processes. But the problem is, this paper is based on only what we know of reality today. This means that an exact copy of our universe would be impossible to create until the end of time, when we have all the knowledge that the universe presents us with – the entire idea splits right at this point.

Religion also becomes a separate argument along with these two different beliefs. Monotheistic religions believe in an Almighty God, who creates ex nihilo and put things in order in a perfectly “computed” order. God, in these traditions, are also believed to sustain all the existence by constant governance; as a matter of fact, everything is an outcome of the manifestation of God’s names and attributes – nothing comes out outside of His Divine realm and authority.

With there being many more religious traditions and philosophical approaches in this world, many different ideas can emerge as possible theories. In regard to the idea of the world being a computation, scientific theoreticians cannot definitively know for sure whether we live in a computational or fundamental reality, and do not speculate on who might be the one who programs this computer that way. Religious traditions, however, take one more step and claim if there is a computation, then there must be an agent who makes it possible and wills the world to be as it is rather than something else. Otherwise, claiming the universe to be a mother computer on its own would be no different than believing in nature to be the creator of everything, as opposed to nature itself being a created being.

While the computational model seems to support the arguments of believers in terms of explaining that there is an established order in the universe and that this order operates within certain laws and rules created and maintained by a creator in a perfect continuity, thinkers and philosophers may come up with different explanations in their own words and formulations to understand creation and life as we know it.

The mysteries of the universe offer us an expansive space to bring about the best of our rational and spiritual capacities, so our existence in this life becomes a meaningful one.

References

• Giorgio Fontana. “Why we live in the Computational Universe,” https://arxiv.org/ftp/physics/papers/0511/0511157.pdf.
• Philip Ball. 5 September “We might live in a computer program, but it may not matter” http://www.bbc.com/earth/story/20160901-we-might-live-in-a-computer-program-but-it-may-not-matter.
• Bob Yirka. 2012. “Is it real? Physicists propose method to determine if the universe is a simulation,” Phys.org.

Dreams are some of the most odd, and sometimes most uncomfortable, experiences for us. They can sometimes also be so realistic that we do not even know if we are awake or still dreaming. One can feel the same after a false awakening, where one dreams of having been awakened. In a false awakening, the room in which a person becomes awake is commonly similar to the room in which he fell asleep. This feeling may end with a sign during a dream and then it suddenly dawns on the person that he is experiencing a dream instead of reality. This is called lucid dreaming, which can be described as being aware that you are dreaming and are in control of your dreams. A person can also enter the dream state while he is conscious and can control the dream. Before exploring the endless possibilities of lucid dreaming, we will start with the physical nature of dreams. The spiritual nature and interpretation of dreams from a metaphysical standpoint are discussed in previous articles [1-4] of The Fountain Magazine.

Dreaming is a state of consciousness in which one can experience anything imaginable [5]. What you can do or experience in dreams is usually not limited to physical boundaries. We walk, run, fly, and even pass through walls. We see many symbols that may represent multiple meanings. Dreams can relate to the past, present, and the future of a person. They can help us to remember our pasts, understand the present, and shed light upon the future. Dreaming is an interesting part of our lives and the contents of our dreams are usually fed from our daily experiences.

Dreams are defined as a succession of thoughts, images, sounds, or emotions which the mind experiences during sleep [6]. It is also described differently in many areas: physiologically as a response to neural processes during sleep; psychologically as reflections of the subconscious; and spiritually as messages from God, the deceased, or predictions of the future [7]. Dreaming is not only unique to humans. Studies show that some animals, and even plants, have high brain activity while they sleep which could mean that they dream. However, remembering dreams is unique to humans. It enables communication with the inner mind, helps self-knowledge, and advances an individual and society [8].

Dreams are also an important source of inspirations in history. We know many examples of inventions that were inspired by, and problems that were solved with, the help of dreams. Niels Bohr, famous Danish physicist, got the Nobel Prize in physics in 1922 due to a dream that enlightened him to figure out the structure of an atom. George Frideric Handel, German-English Baroque composer, heard the last pieces of his most popular work, The Messiah, in a dream he had. Elias Howe was inspired with a dream for his famous needle design that was required for a lock-stitch sewing machine. Famous chemist, Friedreick Kekule’s (1829–1896) dream helped him to make one of the amazing discoveries of his time [9], the discovery of benzene ring. After spending so much time on scientific problems, they become a part of their subconscious and feed their dreams.

There are mental blocks that prevent us from thinking creatively such as “a problem can’t be solved by using a specific method” or “a scientific approach against our current understanding of the theory”. Ray Kurzweil, one of the world’s leading inventors, thinks that these assumptions and limitations are relaxed in our dream state and so we can think about new ways of solving problems without limiting ourselves with these constraints [10]. Also, during dreaming our rational faculties are not evaluating whether an idea is reasonable or not, which helps us to think outside-of-the-box and produce creative solutions. Another constraint with these scientific problems is time. Repetitive experiments take quite some time with many unfruitful results. Thomas Edison, the inventor of the practical electric light bulb, literally tested thousands of different substances as filaments that would work in his experiments. Dreams can provide an opportunity to rapidly work on time consuming problems within a relatively short time span.

A common misconception regarding dreams is that we experience hours’ worth of events and activities  in a matter of seconds. Despite this common belief about the expansion of time in dreams, they seem to flow at the same rate as time does in the real world [11]. Five minutes of activity in our dreams probably would take about five minutes in our daily life. In that case, how can we explain that some of our dreams seem to last hours, days or even longer? The answer to this perception of time seems to be that dreams are cinematic. Movies generally cover a longer time period than the two hours that we spent in front of the screen. Just like these movies, we concentrate on the interesting parts of the dreams and leave out the rest. If you are trying to solve a scientific problem in your dream, wouldn’t it be nice to skip all the repetitive, unproductive, and time-consuming parts such as planning, research, experiment design, decision making, and analysis of the results?

All of these advantages of dreams for solving problems requires being awake and even in control of your dreams as is the case with lucid dreaming. Lucid dreaming is not a new term, as it was coined by the Dutch psychiatrist and writer Frederik van Eeden (1860–1932). The existence of lucid dreaming is well established and has been researched scientifically [12]. During a lucid dream, a person can actively be in control and change experiences in the dream environment. Lucid dreams can start as a normal dream when the person realizes that he or she is dreaming (DILD, Dream-Initiated Lucid Dream), or a person can go from a normal state to dream state while preserving the consciousness (WILD, Wake Induced Lucid Dream). There are many techniques to induce lucid dreaming such as dream-recall, reality testing, identifying dream-signs, mnemonic induction, and napping.  Many people experience lucid dreaming, but it is a skill one can develop. With proper training and exercise, one can increase lucid dreaming frequency from once per month to once per night.

A common method to determine if you are in a dream is called reality testing. The test simply includes performing an action and checking whether the expected results are consistent with real life. An unexpected result of the test lets the person realize that they are in a dream. When the person is lucid and aware in a dream, then he can exercise control and practice basic tasks, even the actions that contradict with known physical rules. A new world opens its doors to endless possibilities where all the actions are bound only with imagination. Flying, jumping from a plane without a parachute and landing safely, walking on water, teleportation between distant locations, transforming scenes, and telekinesis would be your everyday activities. You may feel how limiting our daily life is and that you are meant to live in a world where you can use your unlimited imagination.

An obvious benefit of lucid dreaming is being the basis of the most effective therapy for nightmares [13]. If you are aware that you are dreaming then there is no need to fear anything, including even the most horrifying monsters, because nothing can cause you physical harm. This may encourage you to face the threat rather than avoiding it. Lucid dreams feel extremely realistic and it is not easy to differentiate from real life. Many people use lucid dreaming for rehearsals. It can be used to improve public speaking, artistic performance, athletic activities, and courage for competitions. Realistic features of lucid dreaming can be used to fulfill one’s longing for his loved ones, relatives living abroad, or even for ones passed away. Lucid dreaming can be used as a meeting place for the ones living apart and do not have a chance to meet regularly. This will be a virtual meeting not only in the sense of telepresence but also the ones you meet will be a construct of your brain.

The brain is highly active during dreaming and not constrained by physical senses. This contributes to creative thinking and novel combinations of events and objects in our dreams. When combined with the cinematic behavior of dreams, lucid dreams can provide a platform for creative thinking and ideas for scientific issues by skipping the repetitive and time-consuming steps. There are other ways to use lucid dreaming for educational purposes. A quickly scanned book can be recalled from memory and read thoroughly. One can practice memorization of scriptures or even dictionaries. It can be used for learning and practicing a foreign language and all other repetitive learning processes.

Another area of application for lucid dreaming is healing. Patients can use dreams to enhance waking performance, improve physical health, alleviate and soothe pain, overcome phobias, achieve self-confidence, practice physical skills, recover neuromuscular functions, recover from injuries, and an increased sense of freedom for the disabled. Our last example but maybe the most exciting application area of lucid dreaming is entertainment. The movies and computer games cannot provide the experience as realistic as you can get in your dreams including even movies with a budget of hundreds of millions of dollars and the latest projection technologies. You can create your own big budget movie and be the main actor in your lucid dream. How would you design your new Jurassic Park or Matrix movie?

The realistic experience in dreams leads us to the question, “If this is not real, what is?” What if the world we think and live in is another construct and that we are waiting to wake up into another “real” world? We need to look beyond our daily lives and question the nature of reality and our purpose in this life. Are we living in this world to be a small actor in a dream or to take back the control and get ready to wake up into the “real” world? Maybe it is time for a reality check…

Acknowledgment: This article was produced by using MERGEOUS [14], an online article and project development platform for authors and publishers dedicated to the advancement of technologies in the merging realm of science and religion.

References

1. John Young, “Interpreting Dreams,” The Fountain, Issue 29, January–March, 2000.
2. John Young, “Dreams: A Spiritual Approach Part II,” The Fountain, Issue 30, April–June, 2000.
3. Muhammed Toprak, “A Historical Review of Dreams,” The Fountain, Issue 65, September–October, 2008.
4. Stephen LaBerge, “Lucidity Research, Past and Future”,
5. http://www.lucidity.com/NL53.ResearchPastFuture.html
6. The American Heritage Dictionary of the English Language, Fourth Edition. 2000. Retrieved 2009-05-07.
7. Wikipedia, “Dream”, http://en.wikipedia.org/wiki/Dream
8. School of Metaphysics, “The Intuitive Nature of our Dreams”, Retrieved 2010-06-05.
9. Halil I. Demir, “Forbidden Inspirations”, Mergeous Pre-print Articles.
10. http://www.mergeous.com/articlepreprintins.asp?aid=57&type=fulltext
11. Association for Computing Machinery, “Singularity: Ubiquity Interviews – Ray Kurzweil”.
12. Daniel Erlacher and Michael Schredl, “Time required for motor activity in lucid dreams”, Perceptual and Motor Skills, 2004. 99, 1239-1242.
13. Watanabe Tsuneo, “Lucid Dreaming: Its Experimental Proof and Psychological Conditions”. Journal of International Society of Life Information Science (Japan), 2003. 21 (1): 159–162.
14. The Lucidity Institute, “Frequently asked questions about lucid dreaming”, Version 2.3, July 16, 2004.
15. Mergeous, online article and project development platform. http://www.mergeous.com

It is a fact that our social values have been turned upside down. It is very difficult for order to appear from this chaos; every chaos gives birth to new chaos. In general, scholarly viewpoints affirm this pattern.

Willpower is one of God’s most unique and important blessings. It helps to distinguish humans from the rest of creation; it is what elevates us from the level of “beast” to that of man, which means we have more potential than any creature in the universe – but that potential is both for good or evil.

Because human willpower pales in comparison to the Divine willpower, any restoration or renewal initiated by people is likely to be preceded by chaos. When we’re faced with such chaos, it’s necessary to break the vicious cycle of entropy – the transformations and changes leading to decay – to be able to attain a virtuous circle; that is, a prolific circle and not a barren one. Many instances in human history show that such breakthroughs have been possible with the grace of God.

For example, the children of Israel wandered aimlessly in the At Tih desert for forty years. Yet, internally they were directed towards a purpose, and they eventually dominated the destiny of that region. As a result, since they were fully focused on material things, the messages of Jesus shook them to the core. But they eventually collected themselves and became a community open to the metaphysical.

During the Age of Ignorance, before the advent of Islam, all moral principles had decayed; illicit relationships were encouraged and the family structure was turned upside down. Yet from a society where almost all moral values had degenerated, God managed to bring forth teachers of civilization to lead mankind.

These examples show that feelings, consciousness, and willpower are important factors for humanity and should not be neglected. Yes, just as these qualities distinguish a person from all other people in the world, they also distinguish him from creatures that have been subjugated to his or her service.

If an exemplary society could rise out of an ignorant and savage society in the past, then new generations can surely rise from today’s society to fulfill our hopes – with the grace of God, of course. It is important to be able to inspire these generations with love of faith. For faith is what nurtures love, enthusiasm, and hope. Yes, faith is the best way to nourish hope; one who has no faith has no hope, either. In the words of Bediuzzaman, “Faith is both light and power. A person who has obtained true faith can challenge the universe… and can withstand all trials in proportion to the strength of his or her faith.” Thus it is very important to implant the light of faith in the bosoms of new generations and allow it to take root there.

The second basic principle after faith is knowledge. However, many people portray faith and knowledge as opposites; actually, they are connected like the two faces of one thing. For with faith, a person has opened the door to love of the truth. The love of truth is a love of searching. The love of searching brings about the love of knowledge. Knowledge should be upheld at the level of love. The love of truth should not be held at bay. For love of the truth is serving humanity. In my opinion, almost every problem – physical and spiritual – can be easily solved by connecting these two matters.

On the other hand, it is possible to add the love of responsibility as a third principle, after faith and knowledge. Taking on duties for the sake of one’s country, society, and religion, without any consideration for personal gain, and attaining this feeling of larger responsibility to educate future generations is truly an important factor in ending this chaotic period. Those who act with this spirit of responsibility will find their misfortune turn into fortune.

As a result, the laborers of thought who are trying to transform the path of God’s good pleasure into a highway should never get caught up in the passion for personal success and future expectations. By subjugating their own desires, they can attain a better society for tomorrow’s generations.

For this tree, the seed is intelligence, water is determination, air is patience, and effort is excitement. One thing to consider is that imagination and fantasy are not the same concept. Whereas imagination is the seed of realistic, logical plans and projects designed in accordance with long term goals regarding life and the future, fantasy involves short term projections out of proportion with reality, emotion, and rational thought. In this sense, there is no imagination that does not sprout its roots towards the goal and does not disperse the seeds of excitement to the human soul. This is because imagination is like a pile of emotions that sustain us in the years ahead. It is the energy that powers the heart, the mystery juice which injects excitement into our minds, a framework of desires that bind us to life. It helps us to believe that one man’s expectations for life are as good as his dreams; his earnings will match his excitement. Imagination and the resulting “excitement” is a great blessing that brings out treasures, love, and skills hidden inside us. Above all, imagination can help us to achieve success in all of our endeavors. This is true of science, too.

Defining scientific success can be tricky. It requires effort, hard work, and observation to achieve scientific success. But most importantly, it requires intelligence which is a blessing. Just like a licensed driver controlling a car, the brain’s performance improves with the skill of its driver. To maximize the brain’s potential, it is very important to integrate the heart and conscience with the use of intelligence.

Can we explain the reality that there is only a limited number of scientists because they were born as such or inherited this quality genetically? The reality is thousands of babies are born with brain capacities similar to that of scientists’ in terms of anatomy, histology, physiology, and biochemistry. Even though human intelligence is partly determined by inheritance, there are other factors. If the case was as simple as inheritance, would Einstein say, “I do not have any special skill, but I am passionately curious”? When Thomas Edison said, “1% of genius is inspiration and 99% is sweat,” he captured perfectly that one needs more than just intelligence to achieve success – one also needs to maximize that intelligence through hard work.

Scholar Bediuzzaman Said Nursi summarized the stages of knowledge development of the human mind in seven steps. “One first imagines something (tahayyul), then conceives of it, and clothes it in a form (tasawwur). Afterwards, one reasons and reflects on this thing (taaqqul), then confirms it (tasdiq), and then has full conviction of it (iz’an). Then they fully support it (iltizam); then they become committed or devoted to it (itiqad)” (The Words, Gleams of Truth).

Each of these stages is subject to different rulings. They form the ladder to higher meanings. Thus, if a person is unaware of the step occupied, he/she ends up remaining in the lower stages and acts according to the necessities of that particular level.

Therefore if we do not want to leave our scientific approach at the dimension of “sophistry,” which starts with imagination (tahayyul), we have to continue our intellectual and ideological journey all the way to the end. Imagination, which is often overlooked, bears the seed of intelligence, which is a blessing offered from the infinite ocean of God’s wisdom. Imagination is the unprinted photo of our intellectual aptitudes. How do you like to print and uncover your dreams?

***

Receive Love’s letters and let go of the pigeons
And your heart will fly higher with Love.
Wherever you look,
You will see the Face of the Beloved
For He is with you wherever you are
And is never absent!
You will always live in love with the Truly Real (al-Haqq)!
And you will never lose Love when the pigeons fly away!
O Soul, do not then lose sight of the Beloved

***

Everything reminds the lover of his Beloved
And for that he loves everything
There is no loss in that Love
There is always a new letter;
For the Beloved is swift in sending
And is always Creative!
Thus, the lover cannot think but in the Beloved
His actions are to please the Beloved
He worries to displease the Beloved
He cannot eat or drink but with the Beloved
Every chanting reminds Him of the Beloved
He sleeps with his lips praising the Beloved
And wakes with his lips glorifying the Beloved

***

He calls the Beloved
And attentively awaits the answer
And the Beloved keeps writing
For even if all the trees were pens
And all oceans were ink
They would cease
but the words of the Beloved will forever continue

***

The amazing reality of Love
Is that no matter how the lover is brought near to the Beloved
He wishes to draw even nearer
For the Beloved’s expressions are eternal
So, O soul: Read!

The sun and the moon are by an exact calculation (of the All-Merciful) (55:5).
He has made the night for repose, and the sun and the moon a means for reckoning (the divisions of time). (6:96)
He it is Who has made the sun a radiant, illuminating light, and the moon a light reflected, and has determined for it stations, that you might know (how to compute) the number of the years and to measure (time). (10:5)
The number of the months, in God’s sight, is twelve, as determined and decreed by God on the day when He created the heavens and the earth (and set them moving in the present conditions). (9:36)
They ask you (O Messenger) about the new moons (because of the month of Ramadan). Say: “They are appointed times (markers) for the people (to determine time periods) and for the Pilgrimage.” (2:189)

The concept of time is not mentioned directly in the Qur’an. But there are numerous verses reporting a time period in which many words are repeatedly used to allude to it. “Age” (karn – plural: kurun), “month” (shahr), and “year” (sana, am, hijaj, and havlayn) are mentioned 20, 21, and 30 times respectively [1]. Regarding the concept of time, al-Taftazani says in his book Aqaidu’n Nasafi, “Time is used to describe things that have a beginning. Things that have a beginning depend on certain conditions. God is beyond all measurements and limitations” [2].

Islamic scholars divide time into two, “earthly-physical” and “spiritual-metaphysical,” and they describe current time as “psychological time,” “expanding time,” or “existential time.” According to Bediuzzaman Said Nursi, time is a mysterious coordinate that is in charge of regulating the material world and events. He describes biologic time as activity, growth, development, and speed: “However unmoving, constant, and static a clock outwardly appears, it is in a state of continuous movement in essence and inwardly. Likewise the world, which is a huge clock of the Divine Power, rolls or revolves unceasingly in continuous change and upheaval. Its two ‘hands’ of night and day show the passage of its seconds, and its ‘hands’ of years and centuries show the passage of its minutes and hours respectively. Time plunges the world into waves of decay and, leaving the past and future to non-existence, allows existence for the present only” (Twenty-Fifth Word, p. 455) [3].

From this conclusion of Bediuzzaman, we understand that different times are generated through perpetual flow of the heavenly bodies in space (moon, sun, planets and stars.) Bediuzzaman, in his evaluation of the metaphysical time, also states that all the existence in the universe, with their specific and suitable outfits obtained from the spiritual world, gains an image and flow in the river of time. He points to the fact that all beings continuously come from the future, arrive at current time for a rest, and join with the past, therefore allowing the formation of the time river: “What we call time, a mighty river flowing in creation, has a reality like everything else. Its reality is like the ink and pages of the writing of Power on the Tablet of Effacement and Reaffirmation. Only God knows the Unseen” (Tenth Letter, p. 59) [4]. Every moment of the reality of time is a stage of creation under the divine command of “Be, and it is” (Qur’an 2:117).

The creation of things and events in the present cosmos is initiated in the quantum world by the union of each particle to the existence in a chain of countless contingencies. The state before a matter enters the visible, sensible form (macroscopic state) is described, by Bediuzzaman, as the “sphere of contingency,” i.e. the realm of creation, while modern science names it as the quantum world and reality which is composed by n number of micro states in which contingent realities overlap.

The tablets (phases) that host the characteristic contingencies of creation via the instant transition of phases and increasing number of microstates are described as “the Tablet of Effacement and Reaffirmation [Lawh Mahw wa Ithbat])” by Bediuzzaman:

[T]hrough the Manifest Record’s dictates (namely, Divine Destiny’s decree and instruction), Divine Power uses particles to create or write the chain of beings, each link of which is a sign in the creation of things, on the metaphorical page of time (the Tablet of Effacement and Reaffirmation). Thus particles move because of that writing’s vibration and motion, which occurs while beings pass from the Unseen world to the manifest (material) world, from Knowledge to Power. The Tablet of Effacement and Reaffirmation is a slate for writing and erasing, an ever-changing notebook of the fixed and constant Supreme Preserved Tablet, and this latter Tablet’s notebook in the sphere of contingencies, where all things are unceasing manifestations of life and death, existence and ephemerality. This is the reality of time. What we call time, a mighty river flowing in creation, has a reality like everything else. Its reality is like the ink and pages of the writing of Power on the Tablet of Effacement and Reaffirmation. (Tenth Letter, Risale-i Nur Collection, pp. 58-59) [4]

In the Islamic philosophy of existence, the universe is represented as a book; the space-time union is as the union of pen and ink. The nature of existence and phenomena are explained with these representations.

The Preserved Tablet

Mentioned several times in the Qur’an, the Preserved Tablet (Imamun Mubin) and Manifest Record (Kitabun Mubin) (these are considered by some to refer to the same thing), encompass the present world with all its details and fineness, and each particle with their original and true forms that circulate within the infinite sphere of contingency. The transmission of registered events and particles in this book of knowledge through the sphere of contingency to the world of particles takes place in the Tablet of Effacement and Reaffirmation, or the quantum world that can be likened to a scratch pad. Phase transformations – the intercrossing of possible scenarios and overlapping representative images – here are not the reality itself but a variable, transitional, possible micro state reflection of it. The transition of the originals in the Supreme Preserved Book from a state of possibility to a present form, as from the spiritual to the material world, from unknown to the known, require particles to transform from one state to another (tahawwulat-i zarrat). These transitions of phases (vibrations) on the edges of the visible, determined world (space) generate the phenomenon of time. In fact, time follows creation in space (kawn). All of the images and the formations that are called existence in the cosmos are determiners of space.

In other words, space is a cosmos which transforms continuously from non-existence to existence. This way the universe becomes like a scratch pad and always new manifestations occur in the time river that flows through it. “Now is the time, now is the moment” is a mystical expression of this truth, which, for Ibn Arabi, is composed of a constant moment (an-i daim) and the true reality of time corresponds with the moment of manifestations of Divine Names over existence [5]. According to him, with the extreme power of Divine singular oneness over multiple beings, the earth gets terminated via the hand of non-existence every moment, because the existence of a world means that the non-existence of it has become a “moment.” This way, the Manifest One (al-Zahir) imposes His manifestation first on the hidden, then the Immanent One (al-Batin) imposes His immanence on the manifest; therefore the world continuously get terminated and created. At this stage, the Almighty wraps the current moment of things and events under His names the First (al-Awwal) and the Last (al-Akhir) into the past and the future. Later, the Manifest takes the authority, followed by the Immanent, allowing creation renewed until the doomsday.

Time, within its own relative nature, is thus a complex manifestation of the Divine names the First and the Last, the Manifest and the Immanent through the vibrations and movements of particles. The measurement of time is carried out over the movement and speed of the particles and objects. According to Ibn Arabi again, the continual renewal of similarities determined over time happens in such a way that as one thing gets terminated another similar thing (fractal) begins to get created instantaneously [5]. While, for instance, the color white disappears in the form of continual phase transitions, another white that is similar but not the same gets created. If an opposite black were to be created upon termination of the white color, this would disrupt the nature of the things. Existence and creation get renewed together, within the mysterious flow of time and the formation of space, every instant: “Every (moment of every) day, He is in a new manifestation (with all His Attributes and Names as the Divine Being)” (Qur’an 55:29).

Behind the fact that images are temporary and truth is eternal, stands the question of what the mysterious works of time and the reality of the matter really are. Every particle being created in the smallest frame of time, and therefore generating time and eventually flowing in this river that it has caused bears a wisdom of a divine law intertwined with a fine secret, a purpose that reads a universal meaning, an integrity among the opposites, existence in non-existence, and purpose in what seems to be without a purpose. There is no absurdity or anything that is against wisdom emerging from these states that rise as a result of deceptive conflict and limited willpower that seem as transforming, deforming, and dispersing formations and visual images in the sphere of contingencies. The expression of Imam Ghazali; “Nothing is better than what comes out of the sphere of contingencies,” is a beautiful declaration of the perfect wisdom and integrity of continual creation of all things in the page of the time.

References

1. Canan, Ibrahim. 2009. Islam’da Zaman Tanzimi [Time Management in Islam] Izmir: Akademi Yay. Third edition. p. 38.
2. Goodman, L. A. 1997. “Time in Islam,” Asian Philosophy, 2:1, 17.
3. Nursi, Bediuzzaman Said. 2010. The Words: The Reconstruction of Islamic Belief and Thought. NJ: The Light, Inc.
4. Nursi, Bediuzzaman Said. 2007. The Letters: Epistles on Islamic Thought, Belief, and Life. NJ: The Light, Inc.
5. Ibn-i Arabi. The Universal Tree and the Four Birds – Treatise on Unification (al-Ittihad al-kawni). Translated by Angela Jaffray. Anqa Publishing in association with Muhyiddin Ibn ‘Arabi Society.

We can consider being actively involved in the service of God in relation to such motivations as finding present services as being insufficient, striving at one’s highest possible peak in competence and zeal, never losing heart or getting weary with the ideal of transforming the world into a paradise, and to remain steadfast in taking this mission to the end, as far as it goes. By saying “the end” we mean the horizon, which is the answer to the secret mentioned in the question, marked in the verse “(continue to) worship your Lord until what is certain (death) comes to you” (15:99). That is, to persevere in one’s servanthood to God as sincere and vivid as it can be till death comes round at last. Yes, leading this spirit till that day is a real and genuine activity and action. In both personal and social perspectives, if one is concerned with all their heart and soul of the duties and responsibilities that pertains to their servanthood to God, and contrives to perform them, it means that they have comprehended and practiced activities and action in the right way. In contrast, if people take up the issue in a single dimension and delve into services only in the material sense exclusive of the spirit of servanthood to God, their services will slide away leaving them empty-handed, even if they make their country the most prosperous in the world. Furthermore, even if these people save the world with a single move, but afterwards fall into the web of reliance on their good deeds, I would state at ease that whatever they have done will not be welcomed by the All-Truthful One.

Keeping this meaning and spirit alive depends on the following dynamics:

1. Engaging oneself in deep mental activity. Yes, the utmost flaw of us human beings is mostly that we live far away from and unaware of any sort of contemplation and analysis. Moreover, we lead a life with dead hearts, deprived of self-control.
2. Meditation on the reality of death (rabita al-mawt). That is, thinking about death incessantly and becoming free and easy with it; associating oneself every single day to prepare for the time of appointment with the angel of death. For this, hospitals should be regularly visited, and visitors should engage closely with the people staying there. Graveyards should also be frequented, for the ephemerality and the mortality of the world should be remembered by imagining oneself as decayed bones. Besides, one should strive to leave a work behind within the consideration that “people die, but their work shall remain behind.”
3. Not remaining separated from the blessings bestowed upon the collective consciousness. Sometimes a person may collapse in his or her inner world. This ruin can be restored by staying in the benevolent climate of one’s community. Our own eyes, ears, hands and feet may sometimes not be sufficient to overcome the negative atmosphere we happen to be in. In those times, we can attain a might beyond our own when we hold with the hands of our friends, see with their eyes, and hear with their ears.
4. Reading books to keep alive metaphysical tension. Yes, we can only attain the immense horizons of thought of the pioneers and of those numerous great figures modeling us in this way by reading their glorious life stories. And by doing this, we can save ourselves from the choking atmosphere of habituation and familiarity, and from the attractive beauties of the world.
5. Assuming a duty as responsible individuals in order to remain vivid and active in community service. In this way, one often comes together with like-minded individuals who aim to serve their community. They keep themselves busy with the outcomes of completed works, and with the consultation of those in the future; they sleep and wake up with those thoughts, and breathe service without being left inoperative even for a moment. And if they behave like this, God Almighty shall make fruitful their love and enthusiasm, as well as their activities and action. The Divine saying, “Whosoever approaches Me by one span, I will approach him by one cubit; and whosoever approaches Me by one cubit, I will approach him by one fathom, and whosoever comes to Me walking, I will go to him running” refers to this truth. The brave ones who have been shouldering such good works at such a time of difficulty should initially be aware of their values through contemplation, and then transcend the ephemerality and the mortality of the world through meditation on the reality of death, and even manifest the ways of genuine existence while still mortal by being among friends on the path of service. They shall be together with those friends everywhere and every time, at times of sorrow and happiness, and they will multiply up to thousands with their singularities.

Being the representatives of virtual loyalty, those chivalrous heroes of benevolence shall run to service with an overwhelming enthusiasm as if they reunite with the forerunners they have modeled and regarded as their guides and pioneers. With this motivation, they will fulfill one heroism after another and will realize a world heralded centuries ago.

May our Lord raise our generations with His glorious favor, benevolence and grace! May He fortify those of us in His service with His might on this path of tremendous struggle that exceeds our power! May He make this service abide with us and the generations to come! May He please those alive and those who have passed away by making faith in Him everlasting.

Dr. Andrew Newberg is Director of Research at the Myrna Brind Center for Integrative Medicine at Thomas Jefferson University Hospital and Medical College. He is also Adjunct Assistant Professor in the Department of Religious Studies at the University of Pennsylvania. He is the author of 5 books on this topic: Principles of Neurotheology, Why We Believe What We Believe, How God Changes Your Brain, Why God Won’t Go Away, and The Mystical Mind. He is considered a pioneer in the neuroscientific study of religious and spiritual experiences.

Dr. Newberg’s research utilizes the many recent advances in brain imaging to comprehend the nature of human consciousness and to determine how we, as humans, understand reality and interact with it. His studies now focus primarily on how brain function is associated with various mental states, and in particular, the relationship between brain function and religious experiences.

Matter&Beyond: What aspect of religions interests you personally?

I think the part of religion and spirituality that really interests me the most is its focus on that which is ultimate. Teilhard de Chardin used to tell that religion is related to questions of the ultimate. And that’s something that I guess I’ve always been focused on in my own thinking, trying to understand the ultimate questions about the Universe, about reality, about how we as human beings can interact with that reality and understand that reality, and I think that to me religions have always tried to find those answers.

M&B: You obtain brain scans of people while praying and meditating. What is the focus of those studies?

I think one of the parts of religion that has become very interesting to me is the profound experiences that people can actually have, particularly the mystical experiences where people really feel like they get outside of themselves and they begin to see the world in a whole different way. These transformative mystical kinds of experiences, depending on how you define them, those to me are the most interesting experiences in many ways and certainly worthy of looking at from lots of different perspectives.

M&B: But each religion brings its own perspective. Are you looking for commonalities, do you accept varieties, what is your take on the diversity of such answers?

I don’t always agree with those specific answers, but to me there’s always that pursuit of trying to find the answers of how we understand reality. And I think that is so ultimately, and while this doesn’t always come out in the practice of religions, there is that goal of having human beings attain a higher level of existence, becoming a better person, becoming something more than what we are and feeling more connected with our world than we normally do.

M&B: Certainly, world religions bring thousands of years of accumulated resources and historical notes about those intense spiritual experiences to the table. When you look at them, what are the common elements that catch your eyes?

When we look at the spiritual literature we see when people have had mystical experiences, we frequently see a description in which people feel that they get beyond the self, they get beyond their own ego problems like selfishness, their way of looking at the world from their own self perspective, and they look at the world in a whole different way. They look at the world in a much more holistic way, in a very interconnected way, they have a deeper understanding of what that world is all about, so from a subjective experience, people have the description where they really can get beyond the ego, get beyond the self, and see the world in a very different way. Now the question is, are they really doing that? And that’s something that is certainly open for debate both philosophically as well as spiritually.

M&B: These experiences and what they mean theologically as well as philosophically were debated for centuries. But with the advances of technology, now science has something to say about that too. The study of moment to moment reactions of the brain, that’s what you are doing, was not possible fifteen years ago.

We try to bring the science along with us so that we can then use the science in that new perspective as well and understand the world in a deeper way from both sides. That to me is really where we’re ultimately headed, and hopefully the research that I do and some of the other individuals around the world who are looking at these questions; this is what I hope the world’s going to lead to.

M&B: Let’s go to particular experiences. What would be an example for an intense spiritual state?

In the work that I have been doing over the last decade, I’ve spoken a lot about a state called absolute unitary being where everything is just undifferentiated oneness. Now, theoretically and from a philosophical perspective, that should be a very similar state regardless of how one ultimately gets to it, whether one comes from an eastern or western tradition, if you are in a completely undifferentiated state of oneness, then there really can’t be other perspectives on that. On the other hand, one still has to try to make some sense out of that so that after somebody has that experience, do they then interpret it through the lens of Christianity, Buddhism, Islam, what have you, and then try to make some sense out of that.

M&B: About the spiritual states that you are talking about, there’s intense fulfillment related to those states. Sometimes people get the feeling that they reached the ultimate reality, all there is and all there was and all there will ever be. And in history there are some figures who claim that they became like God.

When one talks about the highest levels of mystical states and mystical experiences, it’s always very difficult to know how to respond to people who say that they have had them. On one hand they are, or should be at least, totally indescribable to the human mind and the human brain. On the other hand, when one has any kind of experience that’s a natural tendency that one wants to do is try to explain it and express it to other people. It really creates a conflict for the person who has that experience. Most of the people I have spoken to who have had mystical experiences of one form or another generally acknowledge that while “here’s the description that I’ll give you, but it’s really very far from what that experience was all about,” and I think that’s part of the humility that comes along with those experiences of realizing in many ways that experience was so much bigger than anything that that person really can get a hold of and understand and describe, and we sort of stand before those experiences and say “Wow, this is just something which is so much bigger than me and so much bigger than the world in many ways as I understand it, that there’s just no way for me to really understand it in its totality.”

M&B: What is your scientific goal in studying these intense experiences of oneness?

I think one of the interesting things from a research perspective is to ask “are these experiences the same, are they different, are the people different, is it the interpretation of those experiences that is different”? And that is something that we don’t really know yet. I guess it depends a little bit on the kind of experience that a person has, so I think that the question is, is that experience really the same for all those individual people? Is it not quite the same? Or if people think they did get that experience but feel something a little differently, could they have gotten to another state, another mystical state that isn’t exactly there and hopefully by the study of the biology as well as the phenomenology of these experiences, we might be able to understand them that much more and understand when they’re similar, when they’re different and how people ultimately interpret those experiences to be similar or different.

M&B: On the other side there are everyday religious experiences which are not so intense however more common.

Of course, intense experiences are not the only kinds of religious experiences, and for many people religion and spirituality is a way of life. And I think that it’s equally important for us to understand what that means for a person, so that they don’t necessarily have to have a mystical experience to have a deep understanding of what their religion or what their spiritual tradition actually means to them. And I think we need to look at both. What are the similarities and what are differences.

M&B: In religions there are some rituals related to spiritual states.

A lot of the research that I’ve been pursuing over the last decade or so have looked not just at religion, but at the specific rituals that people take part in that helps you induce various types of experiences and states. One of the things that we can look at when we look at rituals is that there is a very wide variety of rituals and they can have an impact on us in lots of different ways. To that end, a lot of rituals include visual stimulation, hearing or auditory stimulation, different types of body movements and so forth. Some can be very rhythmic, some can be very frenzied, and some can be very slow and methodical. And each of these different aspects of ritual can have a different kind of impact on us as a person, the things that we feel, the experiences that we have, and how they ultimately relate to whatever concepts that those rituals are looking at and helping us to understand in a deeper way.

M&B: What would be the resulting experience after a slow ritual?

So when we look at some of the slow rituals, for example, the ones that may be like a glory and chant which is a very slow rhythmic kind of music, or a very slow physical kind of process where a person may just be doing some kind of bowing or prostration, in a rhythmic way, those are the kinds of practices that can result in very deep feelings of calmness, acquiescence, and they may feel the sense of oceanic blissfulness. We can look also at the biology of that, the different parts of the brain and body that respond to that, so when we talk about slow rituals, we’re usually talking about what’s called the parasympathetic system in the body, or what I sometimes refer to as the quiescent system in body that helps the body relax, it helps the body rejuvenate its energy stores, for example, and this ultimately plays out in the brain because these experiences are associated with emotions such as contentment, happiness, joy, and blissfulness, and we can start to see all the different changes about how the practice itself starts, how it ultimately is played out in the behaviors and the rituals that the person takes part in, and then what happens in the brain in response to the kinds of experiences that they ultimately can have.

M&B: Are there any differences between man and women in terms of spiritual experience?

When we talk about different genders and the kinds of experiences that people have, on one level we certainly have some brain data that suggests that there is a difference between men and women’s brains and how they work, although they’re fairly subtle differences. When we talk about religious and spiritual experiences, obviously both genders can have very profound and compelling kinds of experiences, and to a certain extent when one looks at the literature, they are not fundamentally distinct kinds of experiences, there is probably a different kind of emphasis and we might see that women might focus a little bit more on the emotional aspects, more on the holistic aspects, but that’s a very subtle distinction and in the brain imaging studies that we’ve done as an example, again there are some very minor subtle differences between men and women, but in general, most of the changes that we’ve seen in one gender, we also see in the other. It might be to a slightly different degree in a few different structures, but in general, what we tend to see, especially as you get to the more profound and compelling kinds of experiences, is that there are a lot of similarities between men and women.

M&B: In what way do those mystical experiences transform an individual?

I think, as we look at different kinds of mystical experiences and different kinds of spiritual states, we do see kind of a continuum of these experiences and what myself and what my colleagues have argued for is that when one gets into the real high level of mystical states where that sense of getting beyond the self and the sense of connectedness extends not just to a particular group, but to the entire universe, to all of humanity, to the whole world, than there really is a much deeper level of compassion, a level of realization of where each of us is and the various issues each of us faces knowing that we’re doing the best that we can, but that we’re very limited in that ability, so I think its very correct to say that when people achieve deeper and deeper levels of connection and mystical experiences that they tend to feel deeper levels of compassion and love and humility in the face of other types of belief systems.

M&B: Although you are doing important studies about this topic, there are limitations too. You often talk about the limitations in both the scientific quest and religious understanding.

I think most religious belief systems feel that God is something which is infinite and all powerful and all knowing, and therefore as a human person, it’s very difficult, we’re very limited, and we really can only look at one very small aspect of what God or religion is all about. Therefore, we have to be aware of that limitation and recognize that all of us have limitations. So we’re all, in many ways, doing the best that we can with the belief systems that we have. But we also have to respect, I think, the other belief systems that other people may have because they may be looking at the same thing, but they may just be seeing it a little bit differently.

M&B: Would you give us an example?

I always liked the analogy of having different flies on an elephant, and then you ask each fly to describe an elephant. Well, the fly that is on the trunk is going to say something different than the one that’s on the tail, and different than one that’s on the tusk. And they’re all right, but they’re also all limited in how they’re looking at it. They’re not seeing the whole thing, and I think when we talk about ultimate reality, when we talk about God, these are such huge concepts that I think people really have to be very aware of and careful about the limitations that they are putting on those ideas, on the ideas as they understand them, and also recognize that everybody else is working with very similar kinds of limitations. Hopefully this will give us a little bit more sense of compassion for each other to realize that we’re really all kind of in the same boat, and we’re all kind of dealing with the same problems of trying to understand our world the best that we can.

M&B: There is also the limit of sensory experience.

Certainly, the biology of our brain speaks to that very issue. We miss so much of what comes into the brain, what gets up into our consciousness, and what we are aware of is so small relative to all the other things that are going on around us, that it really is very sobering I think. We think that we see the whole world and that we see it so clearly, and a lot of the research that has been done over the last 10 or 20 years shows that our view of the world is really very limited, and I think when you extent that to religion and spirituality it really makes, at least me, pause and say well maybe we really need to be a little bit more aware of what those limitations are about. On one hand it’s great that we can have a spiritual or religious view about our world, but lets keep it in the understanding of what the limitations that our own mind, our own brain, impose upon that ability to think about that and to act upon it and understand it in the right way.

M&B: To summarize, what would be the role of science and spirituality in understanding the ultimate reality?

On one hand, science offers these wonderful tools to try to get at what is out there. On the other hand, religion and spirituality offer a path towards getting beyond the self. I think we really need to look at those experiences in which the person feels that they get beyond the subjective and objective nature of what the world is all about and look at it from a whole different perspective. However, our sense of religion, spirituality, and God, that is ultimately processed through the functions of the human brain. In that regard, the human brain actually in some ways constricts our ability because the universe and God are very, very big concepts, and we as human beings are very finite and very mortal in terms of how we think about the world. We can’t look at the whole world. We can’t look at the entire universe, and we can’t look at all of God. We can look at a very specific aspect of them. Therefore, the human brain actually constrains how we think about religion, how we think about God, and how we make sense of that.

M&B: So in a sense, we get a glimpse of the unlimited in our limitedness.

We really are trapped within our own mind, we’re trapped within our own consciousness, and we have a long way to go, I think, to be able to get beyond the human brain and in many ways, to have the brain get outside of itself to take a look at and really be able to know what is out there in reality.

The twisted grammar of the naturalistic fallacy

In assuming nature to be uniquely real, a naturalist proposes that “reality” (or “existence”) means “natural being” and nothing more. Instead of saying, “nature is real,” (or “nature exists,”) a naturalist prefers to says, “reality (or existence) is nature.” Such an utterance has an odd syntax, with the subject and predicate being strangely exchanged, thus twisting the grammar and invalidating it. It is not vague, but rather nonsensical. Such nonsense originates from the awful mistake of reducing a group (here, “beings”) into a member (“natural beings”), or, to use logical terms, equating a universal (here, “reality” or “existence”) to a particular (“natural reality” or “natural existence”). What a naturalist attempts here is to narrow the meaning of reality; this can be called “naturalistic fallacy,” borrowing G. E. Moore’s phrase. It is with this attempt that naturalism becomes unreasonable. Namely, as it is reasonable to conceive of “unnatural” beings, that is, any entities outside the world observed, it is thus unreasonable to assume nature as being unique in reality. In other words, the “world observed” is not equal to (nor does it consume the meaning of) the world of reality. The phrase “natural existence” is a necessary reference to-at least the possibility of-“unnatural existence.” Indeed, against this immediate inquiry of justification, naturalistic discourse does nothing but recede from a logical base. As the famous naturalist Kai Nielsen states, naturalism is nothing but an idea without any idea of foundation. That is to say, naturalism remains as arbitrary as any fantastic speculations about an alien world, as both share the same status of justification.

Hetoric divorced from logic

(a) “Naturalism is the view that only natural objects, kinds, and properties are real.”

As “natural” here is used to mean “of the world observed,” then the use of “only” means that “real” cannot be the proper predicate for the sentence. This statement is odd. To perceive the oddity, imagine (if possible) a man who understands the concept of “color” but is unable to perceive anything except red objects. Had such man said, “Only red is a color,” this is then equal to “All color is red.” Similarly, a naturalist suggests imagining reality as “comprising” (not “including”) nature. Can you imagine yourself answering this question: “Do you know why birds are eagles?”

(b) “Naturalism is the belief that the world is a single system of things or events, every one of which is bound to every other in a network of relations and laws, and outside this natural order there is nothing.”

If one were to ask a naturalist what convinced them to view the world as a single system that excludes unnatural things, they would answer, “The fact that I haven’t seen such things.” Responding thus, they admit the possibility of unnatural realities, which fulfills the meaning of the phrase “outside this natural order” in the statement. If a child asks this naturalist what might happen outside the natural order, how meaningful it is if they reply: “I have no idea” and how meaningless if they reply: “Nothing.” Such a conversation would demonstrate that it is impossible to place nature into “space” as a concept of physics, and that it is certainly not a childish attempt to try to squeeze reality into nature.

Groundless denial of supernatural

(c) “Naturalists reject all such notions of spirits, disembodied souls, non-material personal gods, and more-than-natural agencies. The grounds for the rejection of these notions are a lack of evidence adequate to support these notions.”

Ideas of spirits or souls are referred to as “supernatural” in that they are “ordinarily” not subject to the world observed. This means that they might be subject to the world of phenomena or of experience. There may be (reportedly, are) many experiences regarding supernatural phenomena, like spirits, angels, inspirations, revelations, etc. If this is the case then it would be unreasonable to reject all the relevant human traditions. Just as a momentary sighting of a peculiar insect is sufficient reason for the conviction that there is such a species on earth, the same is true for more peculiar entities. This indicates, as William R. Dennes clearly puts, that naturalists may have no reason to exclude intelligible reference to supernatural. Had a child reported to a naturalist that he had certainly seen a ghost, or that his dead grandfather had related a secret to him in dream, but the naturalist denies the child’s claims, accusing him of lying or dreaming, then the child’s rejection, in turn, of all the stories told and all the advice given by the naturalist that are based on experience would be meaningful.

(d) “Naturalism denies that there are any supernatural or spiritual realities. There are no purely mental substances and there are no supernatural realities beyond nature or transcendent to the world or anything of the sort, or at least we have no sound reasons for believing that there are such realities or perhaps even that there can be such realities. Physical realities, or perhaps as well realities dependent on physical realities, are the only kind of realities there are.”

The problem in the above statement is that the non-existence of supernatural entities cannot be reasonably claimed, let alone proven. Common sense commands that we not deny any possibility unless logically necessary. In logic, the denial of possibility is one of the two greatest mistakes; the other is the refusal of necessity. It seems that a naturalist cannot maintain such mistakes forever as they would necessarily encounter some form of supernatural experience, just as other fellow humans are. In other words, conjectures die away whenever phenomena manifest themselves. A naturalist then cannot be serious in his materialistic position, in denying the most manifest supernatural phenomenon, the soul, the factual manifestation of which is consciousness and the conscience. Therefore, rejecting any “purely mental substance” is a sophistic proposition. The immutable duality of “subject” and “object” always warrants the fact that “soul” is the constant interference of the supernatural into natural. Namely, if “nature” is the object that is observed, “I” am the subject that observes. Here we infer that a naturalist can only pretend to become a materialist at the expense of their own self. As Schopenhauer once wrote, materialism is the philosophy of the “subject” that forgets to give account of himself.

A pointless appeal to natural science

(e) “Naturalism is the recognition that it is within science itself, and not in some prior philosophy, that reality is to be identified and described.”

If science is claimed, in this approach, to identify reality, that is, to assign by observation what is real and what is not, then science itself is at stake as the objective study of natural reality, merely because it is the concept of reality that justifies observation. Plainly speaking, it is the sense of “real” that qualifies observation, not the opposite. This is why it is meaningful to say, “What we observe is real.” It is impossible to identify anything without having a “prior” conception of reality. In Kant’s dictionary, it is a priori concepts, the most prior of which is “reality,” that ensure all a posteriori notions, which all scientific terms are subject to. Now, upon this logical structure it is meaningful for a child to ask: “Aren’t ghosts real?” as well as for a naturalist to reply: “Certainly, not!” Similarly, natural science asks: “How is natural reality?” and answers: “It is in accordance with observation.” Thus, science admits that the reality of nature needs to be identified by a prior philosophy, a metaphysical notion. This means that natural science normally denounces (scientists must denounce) the awful illusion of scientism, the claim that science is uniquely eligible to identify the reality of the world; it is in regard with this that Wittgenstein warns that “the whole modern conception of the world is founded on the illusion that the so-called laws of nature are the explanations of natural phenomena.” What the philosopher means is that a scientist is no wiser about nature than anyone else when he steps out of his laboratory.

A final word

One may gather from this brief analysis that naturalism, in its absolute form, is destined to struggle forever, if not pass away, with the irremovable fallacy of reductionism. A naturalist may understand that to avoid from this destiny they must abandon the vacuous attempt to “invent” a logic for the world, rather maintaining the language on the grammar of possibility when assuming metaphysics, by stating, for instance, “Nature may be autonomous; who knows?” Such normalization turns naturalism, as Kai Nielsen states, into a game that might be called “fallibilism” and must be played without any confidence or hope. As a result, for anybody who wants to take metaphysics seriously for their ultimate concerns, as Michael C. Rea emphasizes, there is no such an option as naturalism.

Erkan Mazhar Kurt has a PhD in theology. He is an executive member of The Institute of Interfaith Dialog, Houston, Texas.

Notes

1. See, William Ray Dennes, Some Dilemmas of Naturalism, Columbia University Press, New York 1960, p. 80.

2. Kai Nielsen, Naturalism without Foundations, Prometheus Books, New York 1996, p. 35.

3. See, Michael C. Rea, World without Design: The Ontological Consequences

of Naturalism, Clarendon Press, Oxford 2002, p. 56. (These and the following emphases are mine for attention at conceptual relations.)

4. See, ibid, p. 55.

5. Cf. Ludwig Wittgenstein, Tractatus Logico-Philosophicus (tr. D. F. Pears & B. F. McGuinness), Routledge & Kegan Paul, London 1961, p. 149.

6. Sterling P. Lamprecht, The Metaphysics of Naturalism, Meredith Publishing

Company, New York 1967, p. 209.

7. Dennes, ibid, p. 21.

8. Nielsen, ibid, p. 25.

9. Cf. Robert Sokolowski, Introduction to Phenomenology, Cambridge University Press, New York 2000, p. 14.

10. Cf. A. D. Smith, “Non-Reductive Physicalism?” in Objections to Physicalism

(ed. Howard Robinson), Oxford 1993, p. 225.

11. Cf. Ralph Walker, “Transcendental Arguments against Physicalism” in Objections to Physicalism (ed. Howard Robinson), Oxford 1993, p. 78.

12. Arthur Schopenhauer, The World as Will and Representation (tr. E. F. J. Payne), Massachusetts 1958, II, 313.

13. See, Rea, ibid, p. 42.

14. Cf. Dallas Willard, “Knowledge and Naturalism” in Naturalism: A Critical Analysis (ed. William Lane Craig & J. P. Moreland), Routledge, New York 2000, p. 30.

15. See, Immanuel Kant, Critique of Pure Reason (tr. J. M. D. Meiklejohn), Prometheus Books, Buffalo 1990, p. 7.

16. Wittgenstein, ibid, p. 143.

17. Cf. Ian G. Barbour, Religion and Science: Historical and Contemporary Issues, HarperSanFrancisco, New York 1997, p. 87.

18. Nielsen, ibid, p. 26.

19. Rea, ibid, p. 59.

Starting with the following classification of the sciences laid out in Shams al-Din Muhammed al-Amuli’s Nafa’is al-Funun (Precious Elements of the Sciences), a treatise written during the fifteenth century, may be helpful to reveal this point1:

The theoretical aspects of what we call positive sciences today (physics, chemistry, biology, medicine, geology, astronomy, cosmology, etc.) were all called natural philosophy not only by Islamic scholars but also by the scientists, philosophers, and theologians of other traditions up to the Age of Enlightenment, and that type of science was considered a lower science in the hierarchy of existence. The intermediate science was mathematics, which included music, while metaphysics occupied the place of the highest science. Not only philosophy, ethics, economics, and politics but also intellectual and transmitted religious studies are covered by the Islamic conceptualization of sciences. The classification of sciences was always considered to be important in Islamic tradition and many Muslim scholars have provided different classifications.2 The essential point here is that all the Islamic classifications of sciences, as in this specific one, were based on the Islamic doctrine that there is a hierarchy of existence (and therefore knowledge) from Unity to multiplicity, from the Divine Names and Qualities to each creature on a particular level of existence, and from the Meta-cosmic Reality to the cosmos consisting of the seven heavens and the earth which is nothing but the manifestation of the Meta-cosmic Reality. Therefore, all sciences, in the Islamic conceptualization, were means of gaining this kind of knowledge.

In contrast, the modern conceptualization of the sciences is subservient to the idea that reality can only be examined by its highly specific and restricted experimental method. Thus, the modern conceptualization implies, due to this method, that theories, doctrines, and principles concerning non-observable realities cannot be scientific. A natural consequence of this way of thinking is to be skeptical about metaphysical realities in the belief that the absolute reality is the physical one. From this point of view, therefore, neither religion nor metaphysics are accepted as scientific disciplines. Although there are some departments such as politics, economics, and ethics under the umbrella of humanities and arts, the traditional occult sciences such as astrology, alchemy, magic, and the interpretation of dreams cannot find a place in modern universities, in spite of the fact that their derivatives are still alive in both traditional and modern societies. At this point it may be illustrative to remind the reader of the following verses of the Qur’an: “Thus, did We establish Joseph in the land (Egypt), that We would impart to him knowledge and understanding of the inner meaning of events, including dreams” (Yusuf 12:21), “Solomon never disbelieved. Rather, the satans disbelieved, teaching people sorcery and the (distorted form of the) knowledge that was sent down on Harut and Marut, the two angels in Babylon. And they (these two angels charged with teaching people some occult sciences such as breaking a spell and protection against sorcery) never taught them to anyone without first warning, ‘We are a trial, so do not disbelieve’” (Al-Baqarah 2:102), which can be interpreted as evidence of the existence of such sciences, although the Qur’an itself condemns those

And (yet) they learned from them (the two angels) that by which they might divide a man and his wife. But (though they wrongly attributed creative power to sorcery, in fact) they could not harm anyone thereby save by the leave of God. And they learned what would harm them, not what would profit them. Assuredly, they knew well that he who bought it (in exchange for God’s Book) will have no share in the Hereafter. How evil was that for which they sold their selves; and if only they had known. (2:102)

In the Islamic conceptualization of sciences, the natural sciences possessed a place in the hierarchy of knowledge so that there were no contradictions between them and religion. The whole worldview was religious and this perspective provided sufficient space for the cultivation of positive sciences yet in the guidance of metaphysical principles from a higher level of knowledge. The history of Islamic sciences is full of striking examples of success, from the modern scientific perspective, in cosmology, geology, mineralogy, botany, zoology, mathematics, astronomy, physics, medicine, pharmacology, agriculture, and irrigation, any of which could be the topic of a future article. This is why, as people learn even more natural sciences, they believe more in those times. That is why most of the greatest Muslim scientists were distinguished philosophers and theologians at the same time. They are those who the Qur’an identifies in the phrase, “Of all His servants, only those possessed of true knowledge stand in awe of God” (Fatir 35:28).

It is because of the modern conceptualization of sciences that religion and science are separated from each other and have become strangers on the assumption that they have their own realms to speak about.3 The roots of this way of thinking goes back to Descartes (1596–1650): “Descartes, who appeared with the thesis that ‘metaphysics cannot be a science,’ said that knowledge can only be obtained by the investigation of measurable and divisible things and he limited the question of science to only matter; since that time the followers of Cartesian philosophy have always talked in a similar way.”4 Yet, both religion and science try to find answers to the questions of who we are, what the meaning of life is, where we come from, and where we are going to. We cannot imagine any technological advancement which satisfies these eternal concerns of humanity which reflect its relation to eternity.

By definition, the modern sciences have bound themselves to the existence of a finite and relative reality. Their methodology is very effective and there is nothing wrong with it unless it is utilized for abusing natural sources or any other form of corruption. Those sciences may even provide some clues about the higher level of existence as in the case of quantum mechanics which has destroyed the deterministic worldview of classical (Newtonian) physics. However, to our mind, there is a problem with the modern conceptualization of sciences which does not accept any notion of the hierarchy of existence nor any means of studying and investigating those levels of reality.

Dr. Ali Sebetci is an Assistant Professor of Computational Chemical Physics, Zirve University Gaziantep, Turkey.

Notes

1. Nasr, Seyyed Hossein. Islamic Science, An Illustrated Study, World of Islam Festival Publishing Company Ltd, 1976.
2. Bakar, Osman. Classification of Knowledge in Islam, Islamic Texts Society, 1999.
3. Edis, Taner. An Illusion of Harmony: Science and Religion in Islam, Prometheus Books, 2007.
4. www.herkul.org, Kırık Testi, September 12, 2005.