The conduct of some religious people appears to indicate that there is some confusion, firstly, as to what the purpose of the Universe and of man might be. Some people deny that it has any purpose or goal. In that case it cannot really matter what man does or does not. But others think that the rational faculty in human beings demands that we need "purpose" as well as "cause" to deal with the world. Others believe that this need indicates that "purpose" is part of the nature of the universe of which we are part - nothing happens except by inherent urges or enabling forces. Others see that all things are inter-dependent and form a single system, that the notion of "purpose" has been misunderstood and that it refers to the "function" which a part has with respect to the whole. Some realise that purpose and cause are inter-related as in hunger - it is the result of depletion and produces actions designed to replenish. This makes sense only if these terms refer to some state of equilibrium from which the system departs and to which it must return.

Some people do not see any good reason for separating consciousness from matter - we are physical entities and yet conscious and the notion of "force" is not difference from "will". Others discern that the Universe has a beginning and a direction of development and when the whole of existence is taken into consideration then events in it cannot have any external cause but only an inner intention.

The second source of obscurity or confusion concerns the nature and purpose of religion. For some it has a purely personal and spiritual purpose, but for others it seems to have a social, political, economic, environmental or cultural purpose.

From the Islamic point of view there is an original, fundamental ultimate self-existing Reality called Allah from which all things derive and with respect to which all things must be understood. All human beings and all aspects of life form a single system, which is also an integral part of the cosmos, having a function with respect to Allah, the Creator and Lord of the Universe. There is, therefore, an ultimate universal goal and all other things must fit harmoniously into it.

A third source of confusion, connected with the above, is the failure to distinguish between the ultimate purpose and the motives of the individual. Actions can be instinctive, reflex, impulsive, automatic, conditioned, based on habit or volitional. Religion requires deliberate, intentional conscious actions. The fear of suffering, punishment or hell, or the desire for joy and bliss or paradise motivate some people. Others profess to be impelled by love of mankind or of God. Still others claim that the recognition of truth is sufficient to produce conformity with it. Selfish actions are usually condemned though the whole secular system is based on them. People are expected to act for their own benefit. Ultimately, all actions are selfish since they flow from the individual to give him some kind of satisfaction. The question is what is it that is regarded as the Self. Is it the body or the centre of the mind, the ego, or is it the soul, the centre of consciousness, conscience and will? Obviously, for him who is not conscious nothing can exist, not even himself. Consciousness must have priority. In so far as the soul is dependent on mind and body these also have importance, though a sub-ordinate one. From the Islamic point of view the soul derives from the Spirit of Allah (32:9), but has forgotten its source (59:19), become separated from Allah (96:6), and that is the cause of the disintegration, disharmony, conflict and suffering which man now undergoes. Islam requires "surrender", the giving up of the separate, dividing, illusory ego. This, in fact, follows from the thesis above and includes all other motives. We are required to fear (2:150), love (2:177, 3:31) and obey (2:285, 3:32) and serve (4:36, 7:59, 7:65, 11:50, 16:36 ) Allah, and trust (3:122 and do all things for His sake (76:9).

The fundamental thesis in the Quran is that human beings were made perfect as vicegerents, but they sinned and degenerated.

There is, therefore, a difference between the actual behaviour of human beings and their potentialities. This applies to their perception, abilities, knowledge, thoughts, motives, and actions. Because they were made for a purpose it is necessary that they should actualize these potentialities. Otherwise, they are useless and will be destroyed, or they will suffer until they reform and return to the state in which they can once again fulfill their function. Hell Fire symbolizes this. Hell is a natural punishment that should be regarded as the natural consequence of malfunctioning. But it is also educational and transforming.

Allah has shown His Mercy by sending Messengers with religions which tell us about our purpose, duties and with methods of development, of saving ourselves from suffering and self-destruction and achieving self-fulfillment. Salvation from Hell is, therefore, only a part of the aim of Islam. This self-fulfillment is symbolized as Paradise. This can be understood quite naturalistically: - The nature of Reality is such that the process of deterioration (which happened according to its laws) can be reversed, and that human beings can arise in it who still have the capacity to be conscious of the nature of existence, the fundamental problems of mankind and the solutions to these. Salvation is the natural consequence of doing good. That is, doing the right things (righteousness) according to our inherent laws and those of the Universe. This is formulated as obeying the instructions of Allah. Conversely, good or righteousness is that which benefits the soul and returns man to the function for which he arose.

Salvation and Self-fulfillment depends on the Grace, Mercy and Compassion of Allah, but it is conditional on man accepting the guidance brought through the Prophets and obeying the instructions of Allah. We modify ourselves by our own efforts according to laws made by Allah. But (a) deeds are judged by (b) motives and those are judged by (c) faith. It is not possible to judge this from outside. A person may make a great amount of inner effort but outwardly seem to fail. Another may seem to be doing good but it is easy for him because there are no obstructions or oppositions, he may have plenty of money and time, and he may simply be doing it to obtain social approval or some other worldly advantage. It may even be profitable for his business. But if this is his aim then this rather than spiritual growth will be his reward.

We are required to acknowledge our sins, ask for forgiveness and repent. These three things are interdependent. No change or development can take place until we do recognize our failings. But these can only be recognized in opposition to ideals. We need to be aware that our behaviour, the motives behind it and our inner state falls below these ideals. But this perception is not enough to transform us. It should, however lead to the desire for forgiveness of sin and the desire and striving to achieve the ideal. Whereas acknowledgment refers to perception, to ask for forgiveness refers to motives, to the desire to change from one course of action to another. Action involves setting up a correct sequence of cause and effects and putting ourselves under appropriate influences and causal forces and avoiding others. The effects, however, are not necessarily obvious to us. Much more takes place at the subconscious and unconscious levels than we are conscious of.

The desire itself when strong enough, has psychological transforming force. Repentance refers to striving or actions that do produce the change. Repentance involves the resolution not to sin outwardly or inwardly, in thought, motive or action, to do what is good in thought, motive and action, and to make amends, to counteract or neutralize bad thoughts, motives and actions with good ones. The desire for forgiveness cannot be sincere unless it leads to repentance, and without the sincerity it has no effect. However, it is the inner striving which counts not the outer success or failure. Failure to achieve the ideal can be forgiven again and again as long as the desire for forgiveness is sincere.

On the other hand a person must be willing to forgive others and himself to be forgiven. Although human beings may think and act unjustly as far as their limited conscious mind is concerned, in reality the natural inherent mind itself can only work in a just manner - it applies the same principles to all similar things. A person will be treated by his own unconscious mind as he treats other people, and vice versa, he will treat others as he treats himself.

Repentance implies turning, a mental re-orientation. The ordinary sequence of events is that the environment E, provides stimuli S which cause reactions R in us. These produce certain feelings or emotions F, which produce thoughts T. We become conscious C of these thoughts and these produce our world view W. In other words it is the world which we ourselves have created which forms and drives us. This sequence has to be reversed. We must accept Allah as the ultimate reality and cultivate an awareness of His presence. This should inform our thoughts that should affect our feelings, and the feelings should lead to actions, which then transform the environment. The sequence now becomes W-C-T-F-R-S-E. Man becomes a vicegerent, an agent of Allah.

The Hereafter refers to life after this physical life. People remain dead until the Day of Resurrection. (23:16-17, 36:47-53, 37:16-23, 2:56,259, 6:29, 7:14, 11:7, 15:36, 17:49-51, 19:33, 23:37,81, 26:87, 27:65-69, 38:80, 56:47, 64:7). This might refer to a period of time, perhaps a thousand years during which they are recreated. Being unconscious no time will have passed for them between death and resurrection. They will then become conscious of what they did because obstruction to memory no longer exist (50:21-29). They are then judged according to their state of Being as modified by their deeds based on their faith and accordingly assigned to various degrees of Paradise and Hell (Quran 56). They will be raised in the same state as they were in when they died (17:72).

Some people believe that resurrection means reincarnation back to physical life on earth because the Quran tells us that Allah can recreate people as he did the first time (17:51); and because of the analogy with the Fellows of the Cave (18:9-12) who went to sleep in a cave for many years but when they were woken the world was transformed. There is also a story about a person who was raised back to life after a 100 years (2:259). On the other hand, we are told that there is a barrier behind us and we cannot return (23:100). This may, however, refer to returning to a previous time or conditions of life. Paradise and Hell cannot be regarded as being on earth, though they are also represented on earth by inner joy and suffering. The Hereafter is, therefore, much more likely to refer to another higher level of reality in which the soul finds itself, though it will be just a real a here. The Quran also tells us that there are several levels above us (84:19, 23:16-17. See also 17:14-15) and that we shall be transformed :-

People are not necessarily in Hell forever. Hell, suffering or pain may be regarded as an educational tool, something which indicates malfunctions and repels and may, therefore lead to reformation - Fire not only burns rubbish but also transforms and fuses. It does not, therefore, imply that Allah is cruel (22:10). When we smack a child to correct him or her it is to prevent a still greater harm coming to them.

In general there are three steps to salvation:- (1) to undertake a discipline which will purify the inherent faculties Allah has given us and which have been corrupted or suppressed. (2) The experiences so gained and the faculties so purified produce real faith based on perception. (3) The exercise of this faith leads to those actions that cause the transformation of man. It is the transformed man who enters Paradise.

The transformation is achieved by increase in receptivity and the introduction into man of the Spirit. This may take place quite naturally in the few, some of whom become saints or prophets. But the rest of us need to use a method revealed through these higher conscious people in closer contact with Reality. There are three ways by which salvation can be gained and Islam is a combination of these:- (a) through a physical discipline or law, (b) through feeling or devotion, and (c) through study, meditation and the cultivation of consciousness. It may be supposed that the method of discipline is much more difficult, irksome and lengthy, but it is only the few to whom devotion comes naturally and sentimentality, prejudice or mere emotionalism may be mistaken for it. The third method, too, is generally confined to the few and contains the risk of illusions, delusions and hallucinations.

The Ego cannot enter Paradise because it is a mental construct connected with the body, its senses and the physical world. It dies with the body. It is the Soul, created from the Spirit that comes from God, which can enter Paradise. We cannot directly change outwardly because that is connected with the forces and processes of the environment in which we live. The outer behaviour also depends on our inner nature. It is this that can be transformed through changes in attitude, desires, motives, experiences and their interpretation and organization. These are normally controlled by the Ego, the subjective self. But actions driven by the Ego are meant to, and do, merely strengthen the Ego. Islam requires that the Ego should be replaced with the Spirit of Allah within, thereby realizing the Real or Objective Self. This cannot normally be done by fighting the Ego. It fights back when threatened, distorting and wasting efforts. Symbolically, Satan multiplies his efforts of tempting, deceiving and distracting against those who seek God. The desire to develop and grow is usually itself an Ego desire. Transformation is achieved by Surrender to God (by Islam). This involves creating a New Centre in ones mind where one places all the correct religious ideas which one acquires through study and meditation. This centre is then caused to grow through absorption of appropriate nutrition, reinforcement and effective exercise. The exercise consists of the efforts in accordance with the teaching. It is this that counteracts the damage done by the activity of the Ego. It is similar to repairing or constructing a Television set so that it becomes receptive to the Spirit. The individual then becomes a channel and transmitter, a true Agent.

Some Christians came to my door, as no doubt they have come to the doors of many other people, and asserted: It is only Jesus who saves. You must accept Jesus as your personal saviour in order to be saved - one is saved not by deeds but by accepting the sacrifice of Jesus. That is why, they tell us, Christians are assured of forgiveness and Muslims are not, and it is far easier to attain salvation through Christ than through Muhammad. We have to come to Jesus and ask forgiveness.

It became necessary to explain a fundamental truth to them:-

Whereas, the name "Jesus" applies to a human being who was inspired by the Spirit and brought the Word of God, it is being used to refer to God and His Word and Spirit. In order to avoid confusion, it is necessary to distinguish between a person and what he represents. The sacrifice of Jesus, according to Paul neutralizes the sin of Adam by which humanity fell from Paradise, not personal sin (1 Corinthians 15:22). That is, Christ made return to Paradise possible (John 14:6). This is the function of all the Messengers (8:24).

It is God who forgives. Jesus was taken up to heaven 2000 years ago, but God is ever present with us. Did not Jesus say: "While I was with them in the world I kept them in Thy name..." John 17:12. Why then have Christians changed this after his departure? How did Jesus teach to pray for forgiveness? - "And he said unto them, When you pray, say: Our Father which art in heaven …And forgive us our sins." Luke 11:2-4

Did not Jesus also say:- "Not every one that says unto me Lord, Lord shall enter into the kingdom of heaven, but he that does the will of my Father which is in Heaven." Matthew 7:21 and "Now we know that God hears not sinners; but if any man be a worshipper of God and does His will, him He hears." John 9:31

The Spirit is that which gives man consciousness, conscience and will (32:9). He who is not conscious, for him nothing can exist, not even himself. He is spiritually dead. He is no more than an animal that does not create a world of culture and thought. Religion is interested in the conscious man. A Prophet is someone who has contact with Allah, the ultimate self-existing Reality, the One, the Absolute (38:66), and brings a teaching and a discipline from Him. We will use the word Allah rather than God because the latter has many different and conflicting connotations, while the former has the precise meaning given to it in the Quran. The purpose of this religious discipline is the transformation of man. That is, the spiritual regeneration of those who have Fallen or become spiritually degenerate or dead.

This regeneration is also called resurrection. It is also known as Salvation, i.e. from Hell. Hell is described as being far from Allah, the ultimate Unity, of suffering owing to inner disintegration and conflict, a state of being neither dead nor alive. Salvation is rescue from this death and achieving Eternal Life and self-fulfillment, bliss and peace (78:31, 69:21). This is Paradise symbolized as a Garden (56:10-12, 89:27-30). But this is only a minimum. There are many degrees or levels.

There are three inter-related aims:- personal salvation from suffering and death, continuing development or evolution, and the fulfillment of a Cosmic function.

Development means that there is an enhancement of the typically human qualities which are derived from the attributes of Allah, namely increased inner integration and stability, expanding consciousness, conscience and will, of self-control, knowledge, compassion, empathy, responsibility, creativity, abilities, control and so on. Transformation involves sacrifice, the lower for the higher. The individual may not achieve much in his own lifetime on earth, but he has effects on other people also and on the environment, consciously, subconsciously and unconsciously, by his actions and more directly by the kind of influences and radiation he produces. By modifying himself he also modifies others and the society and the physical environment in general. Humanity can be regarded as a single organism (4:1, 6:99) such that each individual arises from it, is affected by it, and affects and modifies it, just like the cells in the body of the individual. These, too, continue to arise, live for a period and then die to be replaced by others while the individual as a whole remains alive and has a history of his own. But it is not the physical bodies that are the focus of attention in Religion. It is the soul, which may be regarded as the bundle of information or Truth that constitutes the person or humanity collectively. From this point of view the Day of Resurrection may have three meanings:- (a) It is the day on which the individual awakens. (b) The period when there is a general spiritual revival as happens when a Messenger comes. There are revolutionary changes involving destruction and reconstruction at the end of an age and the beginning of the period that is under the influence of the new Messenger. (c) It refers to something that happens in the Hereafter, at a transcendental level.

The Cosmic purpose includes responsibility for the administration and development on the environment and the things and creatures in it - to be an instrument or organ through which the Universe is to reach the purpose of its existence. It is not yet understood how human beings fit into the processes of the Universe, but certainly they transform this planet visibly through agriculture, industry, city and road building, mining, technology, and by their less visible effects on the land, sea and air, the weather and water and oxygen/carbon dioxide cycles. But by their living they also transform matter, energy and information (order and entropy) which has far reaching effects in the rest of the Cosmos.

We are required to ascend (90:12, 32:5), to grow (87:14, 91:7-10, 56:61), to self-construct on new foundations (9:109-111), and to move from level to level (84:19). Regeneration happens when the spirit of Allah enters a person (as in 32:9 and 8:24) when he follows the discipline brought by a Prophet. It is not the Prophet, be he Moses, Jesus or Muhammad who brings this transformation, but Allah. He brings it about in those who become receptive owing to their love of Allah. There is also a Day of Resurrection and Judgment when there is a general awakening or rising at the end of Time. But the state of the person then is the same as that which he reached when he physically died, and no time has passed for him in between. Only those who have been spiritually regenerated or did not degenerate can be said to be still alive.

This regeneration cannot take place in miscreants, or people who are blinded by prejudices, fantasies, rationalisations, attachment to false doctrines, or have some other obstruction to understanding:-

To repeat: It is not the Prophet who saves but God. One could quote the Bible to show that this was also taught by Jesus:-

(This states the same thing as "Obey Allah and the Messenger." 3:32)

It is Allah who is the Compassionate and Merciful, the source and bestower of all things. It is, therefore, Him who we love and worship. This is also the teaching of Moses (Deutronomy 6:4-5) and Jesus (Matthew 22:37)

Not only Christians, but Muslims also believe that Jesus was sent by God. But this does not automatically save either of them, though the Islamic idea of Jesus is closer to that of the New Testament than the Christian idea. The mere belief that you are saved may well be a delusion, specially when it allows one to sin with impunity. But as pointed out before, there are many degrees of Hell and Paradise so that salvation has degrees. Muslims, too, are assured of forgiveness if they avoid the greater sins.

In case the usual argument is trotted out that "Jesus is God", the above verses are also sufficient to show that this is not what Jesus taught no matter how some theologians wish to twist his words. However, it could be that this may have been understood symbolically as meaning that the Messenger or Prophet is "God-on-earth" in that he represents or manifests the Word of God for people on earth and his existence and teachings are a revelation from God. To this there can be no objection in Islam.

Christians are required to love Jesus. But though it is also true that Muslims are required to love Muhammad (33:6), they are required to love Jesus and Moses and all the other Prophets sent by God and make no distinction between them (2:136, 2:285, 3:84, 4:150). And we are told:-

People can certainly form sentimental attachments to a prophet and this may change their behaviour. But they can also form the same kind of attachments to Muhammad or to Krishna or to Buddha or to Moses. There is no difference in this respect. This kind of attachment is not what is meant by spiritual transformation or salvation. Indeed, it is precisely because different sets of people form such attachments to different Messengers that they cannot understand the teachings of the Prophet they follow, except in a superficial verbal or dogmatic manner. This is the cause of conflict between them. Indeed, this kind of attachment is also given to objects, pets, money, groups, institutions, places, races, nationalities and all cause conflicts. No, this is not what is meant by "love" in religion. It is certainly a binding force, but also a creative and enabling one.

The true aim is a much deeper transformation of man and this depends on the kind of discipline and the underlying motives. It cannot be achieved by idolatry. It requires that everything be done for the sake of Allah, that His spirit is accepted and assimilated. This is the true meaning of Surrender (Islam) and it is stated as follows:-

A person in this state of Surrender is also a true Agent of Allah, as he was meant to be (2:30). This is described in the story of the Moses and the Servant of Allah in Quran 18:61-83. Indeed, the whole of Quran chapter 18, entitled "the Cave" should be read and understood. This chapter takes its name from the story of the youths (verses 9-27) who took refuge from the persecution of idolaters in a cave where they fell asleep for a number of years. When they woke up the world had been transformed. It is an allegory of death and resurrection.

According to the Prophet Muhammad (saw):-

It is not difficult to see that this applied to Muhammad (saw) and also to Jesus (saw). But it can be misunderstood as meaning that the servant becomes literally God or the Son of God.

The concept of God is a powerful cause for the mental and spiritual development of humanity. But it has itself undergone changes according to the state of development of the people. From the worship of nature and multiple spirits (which may perhaps now be called angels), and various aspects (which may now be seen as the attributes of God), this concept attained maturity in pure Monotheism. This allowed existence to be seen as a harmonious, self-consistent, fully comprehensive unity and provided the possibility that human social life as well as their inner psyche could also become likewise unified, and harmonize with existence - there would be unity between Allah (the "I", as it were, of the Universe - Exodus 3:14), the Prophet (representing the "I" of humanity or community where the Kingdom of God was established) and the personal fully integrated "I" of individuals.

But some people could not or cannot understand the concept of Allah as pervading the Universe. They had to focus on someone e.g. a king, Pharaoh or Caesar or a Prophet. At a more primitive level people have to have a statue or picture to focus on. But these are limiting in that they badly reduce and confine the concept of God. This is why Hebrewism insists that no images of God should be made (Deutronomy 5:6-10), as does Islam.

In general there are three steps in the regeneration of man:-

(1) Originally, priesthood was established. This consists of an organization of people specially trained in the religious doctrines and practices. They were required to perform the religious rites for the people, teach and influence them, and maintain a law that controlled the social relationships and the behaviour of the people. This modified them psychologically. But the higher teachings of religion were a hidden mystery for the people and this was represented by the fact that the Temple had an inner sanctum to which none but the priests had access. This stage is found in all ancient religions and in Hebrewism. Not Moses the Prophet, but Aaron his assistant and the descendants of Levi were the priests. Not Abraham, Isaac or Jacob. The priests are mediators between the people and the Prophets. The Hebrews were also required to carry religion to the rest of the world, to be priesthood to mankind. This was the first Covenant (Deutronomy 5:2, Quran 5:70). But the Old Testament tells us that the Jews fell from their task and they longed for secular judges and kings. Priests were replaced by Rabbis (religious teachers).

(2) The second stage is represented by the coming of Jesus. His teachings emphasize the motives behind the Law, and it is the Prophet not the priest who becomes the focus of attention. But he is a mediator between man and Allah (1 Timothy 2:5), and he speaks and acts for the people on behalf of God. The veil which divided the outer from the inner part of the Temple is torn away (Mark 15:38). The rituals of Christianity, therefore, focus on Jesus. Baptism, for instance, is a ritual symbolizing the death of a person to worldly life and his spiritual resurrection. But it has been made a symbol for the death and resurrection of Jesus when in fact Jesus himself was baptized by John the Baptist long before. Instead of baptism, Muslims perform the ablutions before prayer. The sacrament in which bread and wine are imbibed as symbols of the flesh and blood of Jesus, is a ritual in which Christ is taken into a person to be spiritually nourished and transformed. It represents the new or second Covenant (Matthew 26:26, Quran 5:14). Here Christ represents the qualities of a person in perfect surrender to Allah.

Obviously, the spiritual or psychological effectiveness of this ritual depends on the mental attitude of the worshipper, the sincerity of his desire, faith and reverence. Most Christians suppose that it refers to the crucifixion and death of Jesus, but nothing in the ritual indicates his death and his resurrection afterwards. It was to be performed as a remembrance of Jesus. The reason they insist that Jesus died on the cross, though he was clearly seen in the flesh by his disciples later (Luke 24:36-43), is that they believe that God only forgives the sins of those who believe that God has sacrificed His son on their behalf. This does not make much sense to Muslims for several reasons. (a) God is quite able to forgive directly, and he forgives those who repent. (b) Jesus is regarded as the Word of God, what then does sacrificing the Word mean? And where is the sacrifice if Jesus was resurrected? (c) The phrase "son of God" refers to those who are led by the spirit of God (John 1:12-13 and Romans 8:14). What does sacrifice of the "son" mean? It is much more likely that this story symbolises the "death" of Christianity and the spirit in the disciples after Jesus disappeared and its "resurrection" when he reappeared. This also agrees with the story of Jonah to which it was compared (Matthew 12:39-40). Jonah was in the whale for a few days but did not die (Jonah 1:17-3). On his return to the land his mission to Ninevah was successful because of its King, in the same way as Christianity became established by the Roman Emperor Constantine.

Christians were also taught the Lord's Prayer by Jesus as an example of prayer (Matthew 6:9-13). This looks forward to the establishment of a Kingdom of God on earth as does the Prophecy of Daniel (Daniel 2:31-46) after the Fall of the Roman Empire. There is, however, no mention of the mediation of Jesus in this prayer - the words "for Jesus' sake" do not appear in it. Christianity has retained Priesthood and the inner sanctum has been retained in the form of monasteries.

(3) The third stage is the direct contact with Allah without mediation. This completes religion in Islam (surrender to Allah alone). Each person is his own priest and is directly responsible to Allah. He is to sacrifice his own lower or worldly self. The life in the world itself offers sufficient opportunities and challenges for development. Man is a vicegerent and each person has his own function with respect to the development of the world. This may be regarded as the third Covenant (9:111). However, most Muslims have also failed to live up to their task, and an unofficial priesthood has appeared among them. In some communities we find teachers, Imams or Sheikhs and the disciples are required to go through the three stages of obedience, according to their state of development - first to the Sheikh, then to the Prophet and finally to Allah.