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ETERNITY Book Anwar Sheikh

ETERNITY Book Anwar Sheikh

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ETERNITY INTRODUCTION TO BOOK IARE WE ON THE RIGHT PATH?Whatever man does, is activated by considerations of pain and pleasure. The fear of pain, and desire for pleasure constitute his instinctive behavioural mechanism. Sincedeath is man's worst fear, immunity from death, or eternity, ranks as the best favour.Through fear, man began to believe that there is a god or goddess behind every forceof nature such as the Sun, the Moon, the wind, the rain etc.; and if he submits to thedeities they will show him favour by protecting him from disease, destruction anddeath. This is what gave birth to mythology i.e. the belief in superstitious gods andgoddesses.Dominance-urge, that is, the compulsive desire of some people to command their fellow-beings, and to be worshipped by them, is so great that they project themselvesas gods to replace the existing mythological deities. This is the most convenient wayof exploiting people's psychological susceptibilities. The Middle Eastern mythologyvouches for this fact. However, the method used to secure this goal is called"revelation": a person desiring to be God, pretends that he is the Vicar of God andpreaches only what is revealed to him by the Almighty. Through this veil, heeventually establishes his own divinity backed by a host of fairy tales.Revelation is the biggest fraud that man invented to gratify his urge of dominance, butthe propriety of revelation itself depends upon the concept of a Creator God which istotally irrational. Amongst many other fatal flaws, it follows that if the universe needsa Creator God, then the Creator God must have been created by yet another Creator God, and so on.  
 
CHAPTER ONEFEAR AND FAVOUR Eternity
is the destination of man, yet he is afraid of death. In fact, fear of death is the mostdreadful and goads him to seek the equally compensating favour of an everlasting life, which ismost delightful. This is what makes fear and favour man's instinctive behavioural mechanismbecause whatever he does is activated by considerations of pain and pleasure.
Psychological basis of behaviour
Strange as it may seem, the concept of morality cannot be visualised unless humans areendowed with the ability to differentiate between misery and mirth. The former refers to fearand the latter to favour: I do not molest my neighbour for fear of retaliation, and show himfavour for reciprocal treatment. In fact, it is realisation of dole and delight which gives birth tosuch ethical values as vice and virtue: a person who does not know what is good or bad forhimself cannot care about the consequences of his conduct in relation to others, and is thus,incapable of self-discipline and planning the right course of action; he is an idiot who looks forpearls in a coal mine and searches for coal in a shallow pond. This is the reason that childrenimmune to algesia (sensitiveness to pain) are destructive, for being incapable of feeling physicalpain, and the adults who feel the least pain, become the most thick-skinned.All fear is not bad: rational fear is beneficial. For example, the fear of illness has providedmotivation to investigate the working of the human body and environmental factors, thusleading to the emergence of numerous sciences such as biology and ecology. It has not only
 
widened the horizon of knowledge but also narrowed the scope of effects associated with lethaldiseases by spurring human ingenuity in medical and surgical fields. The modern increasing life-span is indebted to the fear of illness.
Favour and Civilisation
Favour, in its broader sense, is the fountain of civilization. When we talk of favourablecircumstances, we actually think of the conditions that lead to the realization of expectationsand fulfillment of goals. Thus favour and reward become synonymous. Is it possible to imaginethat people will strive for higher and nobler situations without reference to correspondingrewards? In the absence of a reguerdon, the quality of action is bound to suffer. The resultinginaction will perpetrate an inertial state, utterly repugnant to cultural advancement. Thus manwill become a regressive animal.
Extremes of Fear and Favour
People are governed by the extremes of fear and favour. There are some who are born greedy;the more one tries to gratify them, the less satisfied they feel; their mentality is like abottomless pit which may devour all the riches of the planet but still experience the pangs of paucity, poverty and parsimony. The virtues of contentment, abstinence and self-restraint aretoo trivial for them to practice. Conscience, consideration and courtesy are the words alien totheir understanding and palate. The greedy folks live to grab every penny and die to save everyfarthing. Such people dream of personal pleasure and self-elevation regardless of how muchtheir avarice may displease and degrade others. They are always chasing favours. When theycan't gain such favours, they pine for the imaginary ones.Some people are prone to excessive fear by birth, that is why they feel frightened without anycause. They are timid and cowardly; they can neither defend their own virtue nor contribute tohuman values of honour and liberty. They live to evade the fear of death and die to escape thefear of life.A healthy personality is the foundation of Godhead but its development is not possible without arational sense of fear and favour. It involves training and to a large extent, control of personalbehaviour based on one's own free will. Since we constantly react to environmental stimuli, thehealthy growth of personality requires a sound attunement of the individual to society, and viceversa.
What is a healthy personality?
It is a garden full of flowers which despite considerable variance in size, makeup, colour andfragrance, combine to present a bouquet of natural excellence sustained by the commonpurpose of looking sweet, splendid and supreme. Behavioural beauty of an individual, whichconstitutes a healthy personality, depends upon the harmonious working of one's likes anddislikes, attractions and repulsions, obsessions and vagaries, beliefs and disbeliefs andinstinctive and learned judgements. These elements in their disciplined operation bear the sameresemblance to personality as flowers of various kinds have to a nosegay. However, for theemergence of a healthy personality, it is imperative that not only are these elements operatedby a person's free will but the free will itself is sound and rational.What I have said above is free from the resonance of exaggeration, and quite practicable yetcongruent working of the elements of personality is a dream.Why is this dream still unfulfilled? What is inhibiting its realisation? Who is its arch enemy? 
CHAPTER TWOURGE OF DOMINANCEUrge
of dominance is the arch enemy of a healthy personality, and the well-being of mankind.
 
Since this is the focal point of discussion, I must state that heading an organization orinstitution as a duty, is not dominance but leadership. Here, by dominance I mean imposingone's spiritual or secular authority on others with a view to controlling their lives even to minordetails. This is the process which allows one person to paralyse the free will of millions bysaddling them with his own determination.
What is an Urge?
It is a psychological term which may be described as a driving force. A motor car consists of anengine, a body, wheels and scores of other parts. Yet it cannot move without fuel which actuallypropels it. What petrol is to a motor car or coal is to a locomotive engine, urge is to man. Driveis just another word for urge. It is a strong emotional force which comes to control thebehaviour of a person. Of course, man has many urges - the urge to satisfy hunger, the urge togratify sexual desire, and so on. When an ordinary desire gains high intensity, it also ranks asan urge. For example, a man falls in love with a woman. If he is just fooling around with her, heis seeking the fulfillment of a desire, but if he becomes obsessed with the woman, and all hisdreams and actions are directed by the considerations of her pleasures and displeasures, hisdesire begins to rank as an urge for being the driving force of his behaviour. Every urge playsan important role in human conduct but the urge that gains ascendancy over the rest is thesupreme urge; its right operation and magnitude of success or failure may decide the quality of personality.
Dominance-urge, the root of evil
Of all urges, the urge of dominance is the most severe because it goads its possessor to gaincontrol of other members of the species. It is evil by nature because "A's" dominance over "B" isnot possible without the latter surrendering his rights to the former. And, there is nothing moresordid than depriving others of their liberties; it is in fact an act of neutralising the free will of the dominated person for making it a shadow of the dominant's volition. The evil nature of thedominance-urge is displayed by the dominance-hierarchies found in domestic fowl, birds,baboons, bumble bees, crabs etc. It is well explained by what is called "peck order" and iscommonly seen amongst chickens where bird "A" pecks the weaker bird "B" who in turn pecksthe still weaker bird "C". It follows that pecking or repression is the main characteristic of dominance-hierarchy which is organised on the principle of "might is right". A betterunderstanding of this concept is provided by "Lek behaviour" which refers to a communal areawhere two or more males of a species perform courtship displays. By a demonstration of bruteforce, the winner establishes his dominance over all other males of the
 
herd which acknowledgehis right to seduce any female, and priority to enjoy food and water. This is what dominance isall about - the mania of self-preference to the total exclusion of others.
Dominance-hierarchy
Dominance-hierarchy, of course, is a must for social organization to avoid chaos, which isanother description of death, but even as a pillar of organization, it is virtuous only when everymember performs the allotted function as a duty to promote the cause of the society.In a dominance-hierarchy based on dispensation of duty, it is the chief function of the ruler toestablish a fair system of administration for the dispensation of natural justice to safeguardpeople's rights and liberties. Therefore, his office ought to rank as the most reverential, but inpractice this is not the case because, as a rule, he does not administer rights and liberties toadvance the cause of people but for the purpose of prolonging his own rule and enhancing hisown dignity. As a dominant being, he knows that more freedom for the people means lesspower for himself. This is against his nature because power to the ruler is what sight is to aneye, lustre to a diamond and usury to a Jew. Since an increase in his power leads to a decreasein people's liberties, he is usually wise enough not to achieve his end with brute force.Therefore, he resorts to hypocrisy and raises the dignity and sanctity of people's duty (excepthis own) so far above people's rights that the former begins to look holy and the latter, profane.By projecting the state as a goal in itself, he makes it the most powerful and the f nal arbitratorbecause it is he who wields the state powers and therefore, the state becomes the shadow of his personality. Thus he prepares a highly sophisticated web of gubernatorial wizardry whichallures people to get entangled in it to suffer a volitional paralysis of their freedom.
Tamburlaine

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