2

OIE is opposed to blind Tak’lid, forced abuses which hide behind misuse of the

Shar’ia, Cultural norms masquerading as Islamic, and the taking out of context passages

of the Qur’an and Hadith to support the agendas of groups wishing to instill hate or

negativity in the Ummah. The misuse of the foundations of Islam by those who have

misused the name of Islam and have carefully re-defined the term Haram is an

abominable crime. This unethical crime has been carefully cloaked in a false venire of

Islamic jargon and propaganda. OIE is also opposed this sort of false fundamentalism.

OIE is also opposed to those who would turn Islam into a secularized “religious club”

similar to the garden variety modern catholic, protestant or new-age person, which

ignores, or pushes aside the traditions of Islam. Equilibrium is more than balance; it is the

utmost and permanent state of balance. OIE is also in opposition to those groups which

gossip and overly rely upon compulsive examination disorders. Those who gossip

committee a serious sin in that the prophet Muhammad said that “gossip is a worse sin

that zena” according to Abdul Qadr Al Jilani. The opposition to compulsive disorders by

OIE is in reference to those who overly scrutinize ‘everything’ and are always seeing the

faults of other while ignoring their own faults; this is not Islamic, and certainly not a part

of the alchemy of the heart. When we undertake the path of OIE we are putting all of

these things away, and trying to better ourselves for ourselves, our community, relations

in the social world, our nation and the world Ummah, but most of all for Allah. When our

lifestyle becomes in total balance (Equilibrium) with the will of Allah and at the same

time in rhythm and comfortable harmony with the modern world around us, then we have

Equilibrium.

OIE and the Islamic Ummah

Since OIE is still in its infancy, we are still in the stage of what would be referred to as

‘experimental’ in the physical sense; however we do know that the traditional form of Tasawwuf

has produced this final form of cleansing. Therefore, we are attempting to attain a similar result

in the modern age, in balance with the modern civilized societies of the world. If successful,

practitioners of OIE should see marked results within 1-10 years of implementing this system

into their own lives. However we must continually remember that OIE IS NOT a replacement for

the books of divine revelation, the doctrine or the examples set for in traditional Islam (inclusive

of Sufism); but rather an enhancement of the Islamic lifestyle in the modern world, through

bringing a more effective manner in which to cleans the communication system of the heart,

spirit and mind in conjunction with a balanced Islamic life style that ultimately will result in a

balanced relationship between the modern Muslim and others from other faiths, ethnic groups,

and ideologies around the world. Once this is achieved the Equilibrium of the individual starts to

be applied to the Equilibrium of the Ummah, and then the national Ummah, and then the World

Ummah; as was the original model for many Islamic activities of the past (E.G. Zakat) and so

like a ripple effect OIE radiates outward from the individual to the world. The process of

cleansing the heart required in order for this to occur is called ‘Spiritual Alchemy” the science of

cleansing the heart. In the Traditional world spiritual alchemy was the method of ascension of

the Tree of Life symbolically by the Islamic Alchemist. However OIE makes the symbolism and

methods of Islamic Spiritual Alchemy understandable to the everyday Muslim and implements it

in everyday life in a way in which the “lesser Mystery” as it was called in Traditional society

becomes a guiding light in the darkness of the modern world. Thus OIE is a return to the

permanent and perfected balance of the Fitra or the “Golden State”. OIE was created for the

purpose of making that road to perfection a modern reality, within the context of living in the

modern world without losing the din which makes Muslims true hearted and civilized. It is a

method not just for the scholars or extremely studious, but also for the common folk. Utilizing

that common phrase “starting with the man in the mirror”, OIE begins with the individual1l. The

transformation from ignorant to introspective, from enclaved to social, from colloquial to

cosmopolitan, from narrow minded to broadminded, it is the road to reunification with the signs

of Allah in nature which lead to the stairway to heaven. Through many steps and levels of

spiritual and social awakening, OIE guides the individual and group into a more civilized way of

living Islam in the modern world2. In its advanced form OIE is quite succinctly put a road to the

Adamic state as discussed by Prof. Syed hossain Nasr, in the context of Modern Civilized

Society.

1The ideal point of departure for an understanding of Fitrah is the metaphysical principle that

underlies the concept. By means of this principle we come to understand the place of man in the universe,

his essential spiritual nature and his ultimate destiny. It is the principle which provides the foundation [for

our creed] ….from which all other …[spiritual traditions]…are derived. Accordingly, all other implications of

Fitrah are rooted in this metaphysical principle….the implication is that the principle of Tawhid is integral

to the inborn nature of man. The mission of all the prophets from Adam to Muhammad [PB upon them

all] was to convey the message of Tawhid. Yasien Mohamed, The Definition of Fitrah, from, Fitrah: the

Islamic concept of human nature, (TA-HA Publishers Ltd. 1996), 85.

2 …there comes to you messengers from amongst you, rehearsing my signs unto you, …those who

reject our signs and treat them with arrogance, ….who is more unjust than one who invents a lie against

God or rejects his signs?...to those who reject our signs and treat them with arrogance, no opening will

there be of the gates of heaven, nor will they enter the garden, until a camel can pass through the eye of

a needle….” Yusuf Ali, Trans., The Holy Qur’an: text, translation and commentary, (Saba Islamic Media,

Kuala Lumpur, Malaysia, 2nd ed. 2001), Surah 7: 35-40.

The Islamic world view has as its extension, the cosmological and

cosmographical understanding as adapted by each Islamic culture, respectively. To

understand the Tawhidic (Optimal and complete) Islamic Worldview or TW (Tawhidic

Worldview) we must first understand, ‘what is Taw’hid in the Cosmological sense,

inclusive of: 1. Physical, 2. Spiritual, and 3. Intelligible. Taw’hid in the physical sense

refers to the direct manifestation of the world we live in or what is commonly referred to

as “the creation”3. This natural realm we live in which overlaps with the subtle or unseen

realm of jinn which has been placed under the control of Angels4. But what is the

“Natural realm”? Secular scientists call it the empirical world, the world which you can

3 Tawhîd is the corner-stone of the Islamic belief which was taught by all the prophets. The Arabs

deviated form tawhîd but it was restored to its original purity with the advent of Muhammad, may Allah

bless him and grant him peace, Divine Unity is expressed as lâ ilâha ill' Allah ‘There is no deity but Allah’

and together with his expression of Muhammadun Rasûlu’llah ‘Muhammad is the Messenger of Allah’, a

person is admitted into the fold of Islam. Tawhîd implies that Allah is One, and that He is one and unique

in His essence (dhât), His attributes (sifât), and His works. This monotheistic concept of Allah liberates

man from subservience to everything and everyone, and is the basis for the unity of mankind. The

antithesis of tawhîd is shirk which is considered to be the only unforgivable wrong action (Qur'an 4:48),

and it signifies the association of partners with Allah. Blind submission to one’s own desires is also

described as shirk (Qur'an 25:43).

4 After the battle of Badr….the Holy prophet went near the well and called, “so and so and son of

so and so! Have you found true what your deities had promised you to be?...(umar) asked…how can you

speak to bodies with no spirits? The apostle of Allah replied “ you are no better able to hear what I am

saying than they are… Three hundred authenticated miracles of Muhammad, Badr Azimabadi, , Adam

publishers & Distributers, shandar Market, Deli, India, 1993),. 93.

see or touch. However in Islamic science it is thought of as far more than just this and as

you will see it plays an important role in the Khalifah of creation or the Vice-regent of

Allah in protection the ecology. Furthermore since protecting the ecology is one of the

most important aspects of OIE in the physical sense we will examine it in detail in

chapter one. In examining this “Natural or Empirical world” the first thing we will do is

to explain scientifically and through the intelligible faculty how there are undeniable

physical proofs that the manifestation of energies derived from the essence of God, taken

from his own energy have emanated into the void of nothingness empirical scientist refer

to as space and created the physical world. The some totality this cosmos we will refer to

as DGM or the Divine Geometric Matrix. In examining the DGM we will find the

Tawhidic truth that man is not truly separate of God, but is rather an extension of his

divine will set into the DGM to interact with its elements in a very significant role, as the

vice regent of God.

Next we look to the Intelligible or Physiological, within the mind of man (which

Islamic Science sees as an extension of the heart) we will find the key to understanding

OIE as a tripartite system of communication and interaction with the DGM and as a way

of obtaining purification of the heart necessary for being a Muslim with Optimal

Equilibrium. The human mind operates in many different ways utilizing electrical

energies, chemical reactions, symbolic signs are sent through the dendrites and other

parts of the human brain to communicate with the rest of the body in order to establish

maintenance of health, but this is only a part of their utilitarian purpose. The circulation

of blood, the Nero system, the brain, and many other parts of the human body are directly

connected to the DGM in spiritual ways which one might not ordinarily recognize. For

example the cerebral cortex as the seat of all psychic abilities, is exactly the place in

which the Muslims head touches the earth when he or she prays. Furthermore, the

balancing of the mind, soul, and body (anima, spiritus, and corpus) is the manner in

which traditional systems of Gnosticism have brought about a cleansing of the heart. We

will look into the manner in which all of these things intersect to form the functional form

of OIE.

After all three of these areas have been understood, we can turn to the

implications of this as a World view and finally to what it means in reference to attaining

equilibrium in our Muslim lives. The Human Brain

In the introduction we discussed the human brain and the activities associated

with the human brain, a related issue which can be of significant assistance to the

practitioner of OIE is the research and experiments of Prof. Jung, Dr. Jung believed

psychological areas of the brain could be reached through taping into creativity, that is to

say depth psychology is in agreement with the Islamic science theories of symbolism and

creative thought. These aspects of Islamic science are used in relationship to emotional

intelligence via the Alchemy of the heart, but also in understanding the relationship

between Allah as the macrocosm and man as the Microcosm in a multitude of ways.

Scientifically emotional intelligence works with the Aqil (intellect) via the hearts

communication with the right side of the brain through OIE which is the tripartite balance

between Qalb (Hati/Heart) and Aqil (mind) right brain thinking is the vehicle by which

the Qalb becomes a door to the inner self. Islamic science refers to the inner self as the

soul or the culmination of the tripartite true self. This sort of right brain thinking is not

only associated with creativity, spirituality and emotion, but also with the accumulation

of communicative energies from God, the method of communication which effects this

part of the brain is referred to as Wahi and Wahi travels through the cerebral cortex, to

the right side of the brain for translation and then onward to the heart for verification

according to Sufism. This communication is non-verbal, non-symbolic, non- physical,

consisting of pure energy and communicating inspiration via the emotions it is the

opening of Ein Al Qalb which makes it possible. Prof. Jung one again agrees with this

although utilizing other terms, he states quit specifically that the source of this wisdom

can be none other than God himself. His view of this substance and the manner in which

it resides in the human is different from that of OIE, however there are significant

similarities. Jung’s view of the “psyche and Collective Unconsciousness” as well as his

theory of synchronicity are all three of assistance in the development of OIE.

Bi-Lateral thinking The before mention system OIE makes use of examining the right hemisphere of

the brain, not only as a thinking tool, but also as an extension of the heart as is indicated

in Islamic science and Sufism in general. Furthermore, the tendency to right brain

thinking has been proven by scientist to have irrefutable effects on the enactment of right

brain thinking as well as mysticism. It is a well known fact that both Thaumaturgy and

mysticism are highly dependent upon right brain dominance in the area of the imaginable

realm, thaumaturgy, angelology, and all aspect of the metaphysical in relation to

thaumaturgy as an action as well as in relation to communal relations among to Muslims

with OIE. This is due to the intensive importance of Hati in the realm of the kampong or

village. The kampong village life as a communal activity is centered on the concept of

Hati and Adat, therefore one cannot easily separate the two, if at all.

Critical Thinking and Logic

Logic and Critical thinking skills are imperative to the long term acquisition of a

completed form of OIE. While a individual may learn the foundational elements of how

to implement part of OIE into their lives, without logic, critical and creative thinking

skills, the complete form of OIE cannot take place. Logic, creative and critical thinking

not only stimulate the bi-lateral thinking process, making it more proficient, they are also

an absolute pre-requisite to interpersonal skill which can allow OIE to take place within

the social life of the individual. Individuals who lack these skills have been show by

studies to be unbalanced both emotionally and intellectually due to their lacking the

ability to reason properly. Certainly no one blames an ignorant or naive person for not

having the capability to reason properly, if they are willing to learn and adapt to society

and its normative process of socialization. However, when those who are without

knowledge in these areas ‘refuse’ to learn and obstinately continue to speak and act as

thought the educated element in civilized society does not exist, then they join the ranks

of the ignorant. In order to avoid this in Islam of the 21st century and beyond, it is

imperative that all practitioners of OIE have at least a minimal level of these three forms

of reasoning. Preferably, the advanced practitioner of OIE should take classes at

University or read thoroughly about logic, creative and critical thinking. In this way they

will be capable of assessing each difficulty that arises in their path and then as they

approach the problems will be able to work their way through the problem utilizing both

the traditional methods demonstrated by Mohammad and through the techniques given in

this book. The combination of these two coordinated with prayer, zikr, and a balanced

life style will inevitably always result in a personal victory.

Investigation of problems and their solutions are not always simply a matter of

trusting in god and ignoring the present world, it is often the case with extremely

religious people that, while their faith is commendable, they often claim that while god is

not giving them what they need now in ‘this life’ it is because the Akira or ‘after life’ is

for the ‘believer’ and this life is only a test; unfortunately this is not entirely true.

The information we have presented about the Khalifah of creation, supported by

many other quotations from the divine books of revelation prove that there are

responsibilities and experiences in ‘this life’ which are also ordained by god to be

important. One of the primary injunctions by God concerning this is the injunction to

seek knowledge. All Muslims have been guided by the prophet to “seek knowledge from

the cradle to the grave” and are told in parts of the Qur’an to do the same. Therefore the

excuse that ‘this life is not for me’ is not a valid excuse for ignoring the need to seek and

use knowledge. Due to the repercussions of the above situation on the socio-cultural

environment in the world today, this becomes a major issue in OIE. Therefore

practitioner of OIE must educate themselves, about themselves, their environment, and

the world in which they live. The time of ignoring the world and isolate in ones on

culture, group, family or apartment are over. In the modern world, a Muslim cannot

afford to hide and ‘hope God will fix it all’, because this is not the way things work

today.

But how does OIE work? And how do we implement the skills necessary to make

OIE function for us? What are the components of OIE? And what is the best way of

utilizing OIE for me, in my daily life?

Forms of OIEBecause all aspects of OIE must begin with the individual and spread to the family,

then the community, then the nation, and finally the global Ummah, we will begin with

the individual Muslim.

Classifications and categories

OIE works like this, there are several categories and several versions of OIE

which function in many ways according to the Muslim individual or community who are

using it. We will first classify OIE into 3 classifications, and then we will break down the

classifications into categories of practice. Finally we will discuss differentials in the

methods employed in different cultures.

1. Individual OIE

Individual OIE deals with the spiritual development within Modern society that

relates directly to the individuals development spiritually and their relations with other in

Modern civilization. The way of life of an individual within society involves several

aspects of an individual’s life which we refer to as ‘lifestyle’. The lifestyle of an

individual Modern Muslim practitioner of OIE is only part of their Din. Din is inclusive

of lifestyle, spirituality, relations with the creation, Ummah or community relations, and

religious affiliation. When all of these categories within the classification of Modern

Muslim manifest into the empirical world they present what can be classified as

individual implementation of Din inclusive of many aspects related to OIE. The

implementation of Din by a practitioner of OIE will vary according to which category

their lifestyle is related to according to the table at the end of this book and at what level

of practice they are attempting to implement. For example an attempt to implement a

scholarly level of OIE by a conservative scholar of the Islamic faith will vary a great deal

from that of the Modern Muslim who is attempting to implement the basic level of OIE in

a modern manner. Also the method of implementation by a Modern Scholar of the

Islamic faith will vary a great deal from the implementation of traditional Muslim in the

basic manner of implementing OIE. Therefore we are talking about levels of proficiency,

classifications of spirituality and religious affiliation and also groups which have varying

viewpoints in many areas of life related to the implementation of Din. Thus the results

will vary, the methods will vary, however ultimately the results of implementation of OIE

in the finally way of applying OIE to the maximum will bring about the same results,

greater Equilibrium in the implementation of Din for the practitioner, regardless of the

level and or method they have chosen.

2. Community OIE

OIE for the community is somewhat different from that of the individual; it is

intended to create balance in the community. Due to the fact that the equilibrium of the

individual is based upon the foundational Islamic relationship between the individual and

the community, the contribution of the individual is directly related to the family unit and

the Ummah. Therefore we should mention here that the family is the first category within

the community in which we see the individual contribution related to communalism. The

triad of man woman and God is the triad of ascension in spiritual development most

conducive of equilibrium in Islam. Thus the relations between husband and wife in their

spiritual lifestyle and religious affiliations form the first level of Community OIE. The

couple’s practice of OIE is the Equilibrium of the duality, a duality which must be

transcended. The manner in which this is transcended is through each giving all of their

kindness, tolerance, understanding, and best to the other. When each lives to serve the

other, consistently strives to find ways to make the other happy and help them in their

spiritual development, understands the Modern world and how to related to their Islamic

spouse in a Modern yet thoroughly Islamic way, with Equilibrium; then the couple

become a couple with OIE and can contribute their abilities to the community. When a

community has at least one OIE couple within their Ummah, their contribution to the

good of the Ummah according to the tenets of the Books of Divine revelation and OIE,

then the community will see a challenge. This challenge, is one which every Islamic

Ummah in the world today is facing; the challenge of “development”. It has long been

debated whether or not Islam needs to develop new ways of approaching the Modern

world and living in the Modern world. Some Muslims today say that secularism is to

blame for all the evils of the world, other blame the U.S.A., and still others blame

traditionalism in Islam or particular nationalities. The view of OIE is that all of these

have problems which are related to the subject, and yet all have some good in them as

well. OIE is not about taking sides; it is rather about looking at the problems and

approaching them with a logical, well balanced, intelligent, Islamic, tolerant and

progressive system which will assist the modern Muslim in solving these problems. And

so regardless of which group we are talking about OIE will engage its methods in

improving the balance within the functioning of that particular community in the proper

manner and context which fits the problems within that community related to the modern

world. Thus OIE will create Equilibrium within the community.

3. National and Global OIE

National OIE AND Global OIE builds of the foundation of achieved results in the

local OIE Ummahs; furthermore, the same method for increasing the equilibrium of

Muslim nations until they are balanced permanently to the existent that those Muslim

nations can positively contribute to the World Ummah and the Global community of

Humanity.

As noted above individual OIE begins with realizing that we need to use both sides of

our brain. But, what are the two sides of our brain? The right side of the human brain is

creative and fluid in its approach and is responsible for such acts as Art, Literature,

Movies, poetry, all the Humanities, and spirituality in the intellectual context. The left

side of the brain is Logical/Analytical responsible for mathematics, logic, measurement,

etc. It is the “orderly, organizational half of the brain which give order and discipline, this

is the area predominate in Shar’ia and doctrine in Islam. Dogma is not doctrine, it is a

mal-adaptation of doctrine and will be discussed latter.

When the two sides of the brain are utilized together, they form a physical and mental

tool capable of many things. Improvement I all three realms of life follow, in the

physical, mental and spiritual/religious. Because of this life becomes more balanced and

the draw away from selfishness and ‘groups selfishness’ is diminished and the draw

towards Allah and living for hi increases. OIE was not originally designed for Ultra-

Orthodox Muslims, its bases is upon Tasawwuf and Androgogical learning methods,

combined with elements of Jungian psychology in order to develop a modern system of

Islamic living that lays within the doctrine of Islam, draws its impetus and strength of

moral and ethical foundation from Islam, yet progresses forward in time, growing and

developing with mankind in order to ensure equilibrium not just to one generation but to

every generation of Muslims. It is also a translation tool, in that it translates the ancient

ideas, ideals, philosophy, ideology, theology, etc of the holy Qur’an, and the Qur’an Al

Tad’wini into a modern understanding, which is understandable and implement able for

modern adult Muslims.

The first and cardinal tenet of OIE is that the foundational truths of Islam which

belong to ALLAH alone, have been taken out of context and manipulated for centuries by

dogmatic fundamentalist, manifesting in the groups today referred to as “Fundamentalist

or pseudo-Islamic terrorist”. Because these people mis-represent Islam to the world and

have convinced most of the western world of that their view represent all Muslims, which

is wrong, we must insist that the cardinal tenet of OIE is that it be created and simple The

Human Brain mented in TOTAL OPPOSITION to both the “Extreme left-wing

liberalism” and fundamentalist or pseudo-Islamic terrorist”56. The Most importantly

aspect of OIE is “Balance” which is also one of the most prominent themes of the Qur’an

and therefore a part of the plan of Allah for all mankind. For this reason OIE embraces a

5 …the orthodox sunni muslims were the first to be slaughtered in waves of Wahabi terror campaigns in

Arabia hundreds of years ago. ….Wahabis have a Trinitarian understanding of creed that they divide into three

parts. Orthodox Sunnis understand the creed simply as: “there is no God but Allah and Muhammad (PPBH) is his

messenger….Wahabis have a literalist understanding of Gods attributes…this is the reason the Wahabis believe

that God literally exist above the throne, therefore believing that God is bound by space and time….Wahabis

believe that asking from God through an intermediary (tawassul), when the latter is living the life of the grave

(barzakh) is polytheism (shirk)…Our (moslims) Holicost: Wahabism , Understanding the roots and role models of

Islamic fanatiasism and terror (part 1) , Zubair Qamar, www.shahbazcenter.org

6 Malik related to me that he heard that Isa ibn Maryam used to say, "Do not speak much without the mention

of Allah for you will harden your hearts. A hard heart is far from Allah, but you do not know. Do not look at the

wrong actions of people as if you were lords. Look at your wrong actions as if you were slaves. Some people are

afflicted by wrong action and some people are protected from it. Be merciful to the people of affliction and praise

Allah for His protection. Hadith, Translation of Malik's Muwatta, Book 56, Book 56, Number 56.3.8

Balanced and enlightened view of the cosmos and the interaction of humanity as a part of

that cosmos, a view which will ultimately assist in the return to Fitra through modern

Islamic Alchemy of the Heart.

to those who Muslims who have lost their way; that is to say, Muslims who are

Muslim in name only and who fall into 2 categories. 1. Those that do whatever they want

ignoring all Islamic laws and doctrine, and 2. those who “pretend to abide by ALL

Islamic doctrine and law, yet do whatever they like at night or in secret. Bringing these

people back to Islam, to a state of OIE, is the second primary goal of OIE.

The third primary goal of OIE is to make available to Muslims the road to becoming a

Khalifah of creation capable of fulfilling all of the responsibilities of a true Khalifah of

creation. Introduction of OIE to non-Muslims in order to illustrate to the world, that Islam

of today has equilibrium and that ‘there ARE Muslims’ with whom they can build lasting

friendships and cooperative ventures.

Categories for possible implementation of OIE

1. Education

2. Evaluation of the use of Islamic Shar’ia in the Modern world

3. Islamic Science in the Modern world

4. Socio-Cultural implementation of Islamic Ethics

5. Ecumenical discourse and ‘bridge-building’ between religions

6. The clarification of Deviance among Cults in various cultures

7. Combating false Deviant ideologies which mis-represent Islam as being related to terrorism.

8. The development of Islamic centers throughout the world which focus on the implementation of OIE for youth groups, in order to instill in the young a sense of Islamic ethics and morality centered upon the principles of Islam and in the method of OIE.

9. The creation of governmental agencies similar to Islam Hadari, which implements OIE into the Religious activities of Islamic nations.

Tolerance And Commonalities

Based upon acceptance

The civilized, tolerant, and kind hearted approach of OIE is based upon and always utilizes the Divine Books of Revelation in a manner consistent with being humane; however it is also based upon logic. That is to say, the methab or method for examining any situation in OIE must be examined in a logical manner which used both creative and critical thinking skills to examine and properly interpret the context of any given subject or situation in the modern world which we live in. The preferred method for this assessment is as flows:

1. Write down the situation or visualize it.

2. Ask yourself what the situation means both to the Muslim and the non-Muslim

3. Next ask yourself as a Muslim am I prohibited or encouraged to behave in a certain way in

this situation?

4. do liberal, ultra liberal, ultra-orthodox, fundamentalist, or Orthodox Muslims disagree with

this solution? What alternate solutions do they offer?

Several tenets:

1. The Qur’anic injunction to accept ALL of the prophets of God, not some, not a

few, but ALL. This includes the Pre-Mohammedan prophets, the Pre-Monotheist

prophets of the primordial Islam, and the prophets of the Christians and Hebrews, all the

way back to the prophet Adam. Thus the central primordial truths at the center of every

true religious tradition which sprang from the primordial form of Islam revealed to all the

prophets beginning with Adam become meeting points for commonality. Thus, these

commonalities, almost always related to ethics, morality, freedom of choice, spirituality,

and many other esoteric realities become bridges between authentic religious traditions

which can be utilized for ecumenical discussion and future ventures of value to the

equilibrium of humanity.

2. Qur’anic and Hadith based injunctions on the need for Muslims to set an example

of exemplar kindness, manners, welfare to the poor and injured, in fair trade, and many

other forms of Socio-Cultural interactions. In many of the examples given in the Qur’an

al Tad’wini and Hadith we see that Muslims are to be the best examples of these positive

Social traits, this cannot be achieve within one lifetime, in the modern world, without

some sort of system similar to OIE to make clear the methods in which an individual and

or group may attain the necessary equilibrium to enact Din in the Modern environment.

The classification of individual OIE is categorized as follows:

1. Development of self mentally

A. Islamic Education (Inclusive of ALL major branches including Sufism)

B. Academic or technical Education (Inclusive of ALL prerequisites)

C. Education on Inter-Cultural Cooperation and the Global Village

2. Development of self spiritually

A. Prayer, Dua and Dthikr (According to developing ability)

B. Tolerance of other religions and examination of the Primordial teachings of ALL prophets.

C. Adab, Hadari, and fairness, justice, freedom, must take seats permanently in the Heart.

3. Development of self physically

A. physical fitness - B. balance with the ecology

C. Know, respect, and care for your body and your body will help you develop spiritually.

Simplification, development and implementation

Some critics will say that ‘we have the Qur’an and Hadith’ ‘why do we need OIE’?

The answer is clear, that the OIE system makes understandable in a small number of

months or years the main ideas in implementing true Islamic Din, in what would

normally take a normal Muslim an entire life time of study to achieve under the tutelage

of a Sheik, Hakim or Wali. That is to say, while it is not a complete traditional form of

Islamic education, it is a though roughly modern summarization, re-examination and

implementation of the Islamic Din that works more effective in today’s modern world

better than any other given in the same amount of time. Furthermore, if an individual

does learn to apply OIE in their life, they are still free to add to this the traditional forms

of Islamic education that can then be combined into the existing knowledge the

individual has. For continuance of OIE education, I have created several modules that are

as follows:

1. OIE basic

2. OIE University

3. OIE Scholarly edition

4. OIE for the Khalifah of Creation

Each of these modules is created with a varying level of proficiency, from the basic

level of OIE which give only the General ideas to the KC (Khalifah of creation) version

which focuses on the most advanced form of OIE and constitutes a three year program

inclusive of all traditional forms of Islamic esoteric truths. Because of this the higher the

level of the module, the more time and devotion it requires. And so I have begun by

creating the basic module first and will cooperate with scholars from around the world in

the creation of the last two advanced modules. Similar modules will be created by myself

in cooperation with experts in all the areas to which OIE may be applied.

Module # 1:

OIE for the everyday Muslim

This is the foundational module for OIE; within it you will find many helpful ideas,

strategies and methods for living life in general in the modern world as a Muslim, without

being obstructed by deviance, mal-adaptation, diffusion of negative perceptions, or

Socio-Cultural misinterpretations of Islam.

One very good example of mal-adaptation which is also deviance is when

unknowledgeable Muslims get up and give kutbahs (sermons) in the Mosque without and

proper scholarly training. Usually these individuals are taught at some home style

madrasa setting, through which they gain a very distorted view of Islam almost entirely

lacking in Hadhari. Furthermore, this sort of distortion usually results in these people

turning the common Muslims against the modern Muslims based upon myth rather than

fact. They twist the context of the Qur’an and Hadith to suit their own selfish view of

Islam which has been given to them through a chain of many so called “sheiks” or

“Ulama” who have falsely assumed the title without any scholarly training and have

never tried to examine any other view, primarily because they themselves are the product

of blind Tak’lid.

The first chapter of this module is the ‘Khalifah of Creation’ it is a dissemination

of the actions, characteristic and qualities required of a Muslim to ascend from being an

ordinary Muslim to higher and higher levels of personality; a person whose personality is

capable of interacting with, protecting and being in equilibrium with, Nature, that it ‘all

the Cosmos’ around them, inclusive of fauna, animals and of course their fellow human

beings. The Khalifah must be anti-pollution, anti-nuclear waste, anti-abuse of animals

and nature; in short he is the guardian of Allah’s creation. This first chapter is a case

study in reference to the situation in the nation of Muslims with OIE, after which we will

examine the relationship between the traditional period and the new form on

implementation in today’s world. Then we will move on to some of the mechanics of OIE

before examining the situation another Socio-Cultural tradition. This will be the method

of examination, example followed each time by the method of implementing change that

will bring about OIE then followed by support from the Qur’an and Hadith.

Divine manifestation in the Natural realm and OIE

The classifications of divine manifestation in the Natural realm and ecology and OIE

The classification of ways in which the divine energy is manifested can be seen in motion

through molecular biology and nuclear fission as well as the optics of light in relationship

to the expansion of the cosmos. The existence of such energies of the cosmos is in fact

empirically proven to exist. That is to say the natural realm as a component of Tawhid

can be utilized to make cerebrally comprehensible. The following examples will illustrate

the complex and perfected organization of the cosmos by God in summery. After which

we will turn to the subject of its relationship the ecology and OIE (optimum Islamic

Equilibrium) and the vice regent of creation. This summery will provide proofs that

God’s cosmos is scientifically proven to be permitted by energies of a divine origin.

Spiritual sciences

The spiritual sciences have developed a system which illustrates how the human

body contains energy centers which conduct spiritual and empirical electromagnetic

energies. once understood the energy centers can be utilized for energy manipulation

either for positive results (good) or negative results (evil) manifesting in the form of

health or sickness, advancement or digression etcetera. The universal understanding

among spiritualist is that this aspect of the matrix takes on a form comparable to a tree

(see diagram 1) in diagram 1 we see how the TOL (The Tree of Life) in geometric

circular motion while functioning resembles a neutron or a electrical molecule, in a

similar manner to those found in the synaptic discharge of electrical energy referred to as

synapse (inclusive of the interneuron’s, dendrites etcetera); all three of which form a tree-

like geometric shape, that permeates the human brain. The shape of a tree or the Tree Of

Life (TOL) is not inconsistent with the geometric composition of interneurons in the

human brain or the formation of the cosmos in the form of nebula and other natural

phenomena which appear as a sign of Aya’t of God in the empirical realm. in accordance

with the geometric illustration in diagram2 we see that the shape of a snow flake, a

molecule and many other natural geometric patterns adhere to the laws of nature in the

creation of their geometric form which duplicates the shape of a tree in circulate

repetition.

The function of DGM

(The Divine Geometric Matrix)The function of TOL (The Tree of Life) is as a symbol of the axis mundi, that is the

central connection between macrocosm and microcosm, is not unlike the function of the

synapse in bridging the two parts of the human brain; thus establishing a geometric

correlation between the biological geometric aspect of creation and the spiritual

geometric symbolism of the oneness of Taw’hid in the relationship between macrocosm

and microcosm via the geometric and utilitarian function of TOL in the bridging of two

realms. This function is performed through the conduction of divine energy, that is to say

that these two identical geometric forms one spiritual and one empirical fulfill the same

type of function in conducting energy and simultaneously adhere to the same geometric

shape7. (See diagram 3.) Bearing this in mind, we may defer to both western science for

7 God is the light of the heavens and the earth. The parable of his light is as if a niche and within it a

lamp: the lamp enclosed in glass: the glass as it were a brilliant star: lit from a blessed tree…. though fire

scarce touch it, light upon light! God doth guide whom he will to his light… Yusuf Ali, Trans., The Holy

Qur’an: text, translation and commentary, (Saba Islamic Media, Kuala Lumpur, Malaysia, 2nd ed. 2001),

Surah An-Nur, 24: 35.

the utilitarian empirical process of the dissemination of energy, such as Einstein ever

expanding universe, or to Islamic science in reference to the laws of nature in respect to

the relationship between macrocosm (in empirical terms the cosmos) and microcosm (a

human). Thus the empirical examples are ready found.

The DGM and expansion of energy in relation to the empirical

Thus the divine the divine geometric matrix DGM may only be activated via the inner

(spiritually motivated) TOL with DGM, once this is accomplished wonderful works are

possible. modern science has proven three important facts in reference to this situation,

one that the human brain fulfills one 1% of its true capabilities, two that studies done on

meditation and psychic abilities have shown that the utilization of human manipulation of

energy via the human brain (inclusive of the psychic seat of TOL) furthermore studies on

various types of austerities including Yoga have demonstrated that this energy can be

utilized by humans. However the foundational requirements for preventing deviant

results rest upon the implementation of OIE prior to the establishment of a connection in

order to prevent spiritual or ethical digression or lose of control of the energy based

DGM. If the DGM is accessed in part and not in full (a complete connection to DGM is

impossible without proper preparation and implementation method) the access of DGM

in part will result in a mutation of the microcosm which results in a similar analogy to a

unhealthy cell in the human microbiological system. Unhealthy or deviant cells are

destroyed by healthy cells to protect the Oneness of the Human body. In like manner to

the manner in which the mutation of DGM in part is a mutation and is therefore destroyed

by other aspects of the natural realm (equivalent to healthy cells) controlled by the laws

of nature and the eco system. that is to say that 'Nature itself' will rebel against the

mutation and that individual will become ill in comparison to the deviant Yogi or

practitioner of Theurgy who suffers from a variety of physical illnesses as a direct result

of their deviant misuse of DGM in part8.

Geometric symbolism and the psyche

Numbers, letters and symbols are all a part of one ancient method by which ancient

people who were still in the process of developing scientifically accessed the divine

energies via symbolism. accessing psychic or cerebral production of energy flow in the

human body as seen in the previous section on the synapse, cerebral capabilities of the

frontal lobe and Yogic techniques illustrated that this flow of energy begins in the body

itself and may be activated via the human brain once the appropriate stimuli is provided.

We also discussed how it is necessary to combine OIE and TOL in order to activate the

cerebral capability; now we will examine the stimuli which works with these, that is

symbolism and its effect upon the motivation of the psyche.

8 “The Sufi’s basing their idea on data provided by the Qur’an, formulated the doctrine of “the five

presences” (al-hadarat al-ilahiyyat al-kams) to depict the hierarchy of the whole of reality. Osman Bakar,

Tawhid and science:Islamic Perspectives on Religion and Science, second edition, (ArahPublications, Sha

Alam, Selangor Darul Ehsan, Malaysia, 2008), 22.

This aspect of the psyche in relation to the frontal lob, left and right side of the human

rain, is connected thru molecular unity with the DGM and thus creates a temporal bridge

to energies found in the human body and ascension of TOL thus allowing the human

being as a part of the empirical cosmos to partake in natural energies of found in the

cosmos, for example evolutionist point to the development of certain animals who have

developed the ability to project radar to guide their flight, other which have developed the

ability to know the changing of the weather, or to withstand intense heat or cold, they

have noted animals who can change their pigmentation and see in the dark even animals

which can emit phosphoric light from their body’s and still others that can emit pure

energy such as the electric ell. Therefore there is no reason to believe that man as the

master of his own body, in complete control of ascending TOL and attaining DGM would

not be able to do many marvelous things from the view of today’s society. Psychological

positives and understanding as well as the ability to block signals of the neuro-system

that generate electrical stimulation or the sense of pain have been proven to lie within the

ability of man, for example fire walkers, fire eaters, various forms of flagellants, and chi

gong masters of china have already proven this in numerous exhibitions. In china it is

called chi gong or "internal energy" and in other countries around the world it has other

names, however the reality remains the same that all of humanity has the latent ability to

control and manipulate their bodies in reference to the energies which are a part of their

biology via symbolic psychic manipulation. The before mention system OIE makes use

of examining the right hemisphere of the brain, not only as a thinking tool, but also as an

extension of the heart as is indicated in Islamic science and Sufism in general.

Furthermore, the tendency to right brain thinking has been proven by scientist to have

irrefutable effects on the enactment of right brain thinking as well as mysticism. It is a

well known fact that both Theurgy and mysticism are highly dependent upon right brain

dominance in the area of the Imaginable realm, thaumaturgy, angelology, and all aspect

of the metaphysical in relation to thaumaturgy as an action as well as in relation to

communal relations among to Muslims with OIE. This is due to the intensive importance

of Hati in the realm of the kampong or village. The kampong village life as a communal

activity is centered on the concept of Hati and Adat, therefore one cannot easily separate

the two, if at all. Therefore, what we see in Prof. Winsted’s insistence that the Islamic

Alchemist was a result of syncretism, enacting an imitation of the Wali devoid of true

spiritualism, is a retardation of true situation. This is proven to be so in my previous

illustrations as to the use of symbolism and thaumaturgy within the Muslims in the

communal world, the use of Hati in all of the areas before mentioned as a way of utilizing

emotional intelligence, a proto-form of creative thinking which is right brain dominant,

and finally because this process is known in and has been known for quite some time

among the Muslims with emotional intelligence, and identified to be the road to wisdom

or Wilaya9.

9 In the case of Epistemological paradigm of Islamic science, based as it is on the idea of Unity (Tawhid), it

does posses a unified and coherent vision of what the multiplicity of methodologies means. These methodologies,

in fact, issue forth ultimately from the Qur’anic view of reality and man’s place in that reality….it has also enabled

us to have the first clear glimpse of traditional Muslim scientific minds at work and of the inner reality underlying

their intellectual creativity, which is so central to our understanding of the conception of methodology in Islamic

science. Bakar, Osman. Tawhid and Science: Essays on the History and Philosophy of Islamic Science. Kuala Lumpur,

Penang: Secretariat for Islamic Philosophy and Science, 1991.), 17-19 top.

There are two possible roads to this same destination by definition which have been

illustrated for us in the writings of scholars of Islamic science. These are the path of the

mystic through symbols, and the path of the mystic through philosophy. This does not

infer that either is devoid of the other, however what it does illustrate is that the first of

the two is no less valid than the second in the view of Islamic science and is therefore a

valid manner in which OIE or Islamic spiritualist can grow into the role of an fully

balance Islamic practitioner of OIE. Many Islamic Mystics in the past have transcended

the bounds of the terrestrial realm through symbolism in the two dimensional

pictographs, talismans ect, as well as the symbolism of legends (IE the heroes journey)

and the symbolism of culture (IE the tree of life). These symbols as proliferated

throughout man Muslims traditional communities. In utilizing OIE within modern

cultures, we make clear their devotion to a form of right brain thinking or emotional

intelligence was one which was not devoid of thought, but which reversed the directional

method of traditional European analytical form thought. That is to say that while

humanist, secularist and Darwinist as well as “modern” science, take the stance that only

analytical thought can produce true knowledge. In stark contrast, it has been proven that

terrestrial physics and other empirical sciences cannot properly interpret or define the

mystical experience, primarily due to the fact that it lacks the transcendental

understanding of geometric mathematics in the form of transcendental wisdom. It is the

stance of Sufism, the Hermetic orders, and most world religions; that an understanding of

such transcendent wisdom can only be achieved through the transcendental significance

of divine symbolism. Divine symbolism only points the way to the direction of Divine

Essence and its derivative, it cannot and should not represent through anthropomorphic

projection any aspect of the divinity directly. The primary difference in a symbol and a

sign or Aya’t is that a symbol shares some part of the object which is signified, wherein a

sign or Aya’t merely points in the direction of the divine; it does not in any way compare

or project anthropomorphically. Anthropomorphic projection is an element of animism,

paganism, and other religious beliefs which utilize it to visualize a lesser labeling of the

divine which is not needed by the Islamic mystic who has transcended the need for any

such practice10. contemplation of signs of Allah in nature and the cosmos for

understanding which assist in removing labeling not encouraging it11.

10 Those who reject our signs, we shall soon cast into the fire: as often as their skins are roasted, we shall

change them for new skins, that they may taste the penalty: for God is exalted in power, Wise. But those who

believe and do deeds of rightiousness, We shall soon admitte to Guardens, with rivers flowing beneath,-- their

eternal home: their in shall they have companions pure and Holy; We shall admitte them to shades, cool and ever

deepening….and when ye judge man and man, that ye judge with justice: verly how excellent is the teaching which

He giveth you! For God is He that hearth and seeith all things….if ye differ in anything among yourselves, refer it to

God and his messenger, if ye do believe in God and the last day: that is best and most suitable for final

determination. Yusuf Ali, Trans., The Holy Qur’an: text, translation and commentary. Surah al-Baqarah, verses 103-

103, Saba Islamic Media, Kuala Lumpur, Malaysia, 2nd ed. 2001), 111-112.

11 Soon he will show them Our signs in the (furthest) regions (of the earth), and in their own souls, until it

becomes manifest to them that this is the truth….Verily in this are signs for everyone who patiently perseveres and

is grateful….but much doth he forgive. …But let those know, who dispute Our signs, that there is for them no

escape. Yusuf Ali, Trans., The Holy Qur’an: text, translation and commentary, (Saba Islamic Media, Kuala Lumpur,

Malaysia, 2nd ed. 2001), .Surah Fussilat and al Shura 41:53-42:35.

Nature and Religion

To put it simply, it works in reverse. This re-assignment of the highest station of

spiritual ascension is seen by those Sufis who recognize it as blasphemous. The next

great blunder made here is the assignment of the prophet Khidr through his symbolic

representation as a prophet who is in equilibrium with nature and associated to the Tree

of Life. Hence a primary problem in other religions such as Hebraism or Judaism in

reference to mysticism or rather their view of mysticism which is in reality occultism, is

distortion of the Tree of Life model. The proper order of prophets and angels has been

incorrectly jumbled in their hierarchical roles spiritually. Next we look to the symbolism,

we have touched upon the symbolism of the sun wheel as representing the light which

has been degraded to the upside down lowest stage, properly belonging to the heist; but

now we encounter the archaic symbol of macrocosm and microcosm coupled as another

form of sun symbol seen in all pre-monotheist and in monotheist society as the symbol of

the sun, placed in the position of Malchium at the centre of the hierarchy. Again this is a

degrading of the divine as medium in value rather than central and atop the Tree of Life.

And therefore to represent them in two distinct levels of the tree of life is an unforgivable

mistake in understanding which makes the entire diagram fall apart in symbolic

significance. Spiritually the significance is even more dramatic and perilous due to the

perhaps irreparable damage it would do to the spiritual adept attempting to ascend the

Tree of Life spiritually in this manner, due to the fact it would almost certainly lead to

rejection of Taw’hid.

One could argue that there is one in the heart which represents the aspect of God

within and one at the other end to represent the divine. However, the soul is only the

microcosm and cannot become representative of the macrocosm until the Tree itself has

been ascended, and even then is only representative of the microcosm/macrocosm unity

in the sense of realizing there is not duality in Taw’hid. This however does not mean and

I repeat this does not mean in any way that the person themselves becomes God. Such an

act is impossible in the view of Islam. What it means is that they remove the veils which

separate them from the state of Fitra thus realizing that all humans have the potential to

return to the divine state of Fitra. Furthermore when we add to this the fact that the

veils(illusions of ego) can only be completely removed by a prophet or Wali at the final

stage of ascension thus the illogical organization of this model becomes quite apparent12.

This is due to the great dedication the folk sages of Islam among the Muslims and

their traditional understanding of a Tawhidic worldview, these people fall into the

category which is defined by abdul abd al Jilani as those posses the esoteric but do not

12 ....one needs knowledge that comes from the hidden realms, a knowledge which overflows with the divine

consciousness: ...whom We had taught knowledge of Our divine Prescience. (Surah kahf, 65)....Such a teacher who

inculcates knowledge into one has to be close to Allah and able to see into the Ultimate Realm....[Allah prefers]

Those who spend in ease as well as in adversity and those who restrain [their] anger and pardon men. And Allah

loves the doers of good [to others]. (Sura Al Imran, 133-34)....and put our inner being in order through acquiring

wisdom. Ibn Tammiya, Wali Al-Rah’man; Wali-Shayton. Trans. Franz Von Hofler, and Muktar, Nurussaddah. Trans.

Malay to English from: Ibnu Taimiyah, (karakteristik wali allah wali, ramadhani, (solo publishing, solo Indonesia,

1989), 8-9.

fully full fill the exoteric dimension of Islamic mysticism, he further states that these

individuals are picked by God and only he knows their full character, for he has sent

them their own code of living which is different from the law of the common folk.

This transition is not one of relativistic manipulation of ethic, or of polytheistic

deism, but rather purification. The purification and cleansing of the heart is for the Murid

(seeker) a spiritual journey which transforms him or her into the Khalifah of creation.

This is symbolically represented in the ascension of the tree of life; from the roots of the

tree of life. It is only fair to note that while the oneness of Allah as seen in Islamic

science is seen by the transcendental unity movement as a bridge for ecumenical oneness

of the brotherhood of man and rightfully so, such inner dimensional discussions may not

be understandable by all students of Islam as has been noted by Islamic science believes

that the cosmos exist because God created the energies in the universe from his own

energies, he