Thursday, July 25, 2013

Lost Generation of China: Seeking Spiritual Meanings


For two days, Wang had been playing video games in the tiny apartment he shares with three other men in Shanghai, a city of 23mn. He left only once, to buy food. The games “help me relax,” he said. “It helps me escape. I feel so tired.”

In June, the 32 -year-old quit his job as a salesman with a traditional Chinese medicine company. His monthly wage was a meagre $400. Rocky has had nearly a dozen jobs since he graduated from college a decade ago. His mother, who lived in a poor village in Shandong, a province a few hours north of Shanghai by train, died in May.

“I feel so guilty. She worked so hard to try to give me everything, and I could never do anything for her,” said Wang, who requested that only his English name be used because he’s embarrassed by his poverty. “I feel so lost. I am such a loser. There is such a huge gap between my reality and my dreams. I feel so old.”

Wang is part of a generation in China known as the post-’80s. Born in the 1980s, they’ve seen rapid change as China moved from a Maoist state to a market-oriented economy characterised by rampant consumerism and unprecedented inequality. Because of the country’s one-child policy, many of them are only children. They’re the first generation to grow up with the Internet, and in turn, have had more access to information — and perhaps greater exposure to individual censorship.
They’ve also had more access to higher education, yet their schooling has been in a system infused with an ideological curriculum that the Chinese Communist Party strengthened after the 1989 Tiananmen Square massacre, where pro-democracy demonstrations were crushed. They’re vastly different from their parents.
Chinese society has long been worried about the post-’80s and what will become of them. They’ve been called spoiled, irresponsible, materialistic, lazy and confused. “They are described as China’s lost generation,” said Minna Jia, who researched the age group while obtaining her doctorate at the University of Southern California. “People say this generation only cares about money, about themselves.”

That sentiment was given voice in May, when the People’s Daily, the newspaper that’s considered the mouthpiece of the Chinese Communist Party, published an editorial that had little good to say about the country’s young adults.

“Why has a generation that should be full of vigour and vitality become lethargic,” the newspaper asked. While it acknowledged that young people face overwhelming pressures, such as finding jobs, buying homes and taking care of their parents, it also blamed them for not having direction in their lives. “They stepped into a highly mobile society but meanwhile suffer spiritual confusion,” the editorial said.
Chinese in their 20s and 30s were outraged. On social media they denounced the editorial — and the government policies that they think have put them in this spot. Their malaise isn’t something they’ve generated themselves, they complained, but the byproduct of the communist party’s social and economic engineering initiatives gone awry.
“We have four elderly people to take care of and one child to raise. Our children have no access to safe milk or fair education. High real estate prices make us homeless,” said one comment on Sina Weibo, the Chinese version of Twitter. “We want to look up into the starry sky, but who has clouded it?”
The high real estate prices have made it impossible to buy, or even rent, a home. As a result, many 20- and 30-somethings are living together in cramped apartments in big cities. In Beijing, thousands of unemployed college graduates, mostly from the post-’80s generation, live in urban slums known as “ant villages”.
Owning a home is a virtual prerequisite for marriage here, especially for men. Yet skyrocketing prices make it hard to buy apartments in metropolises such as Beijing and Shanghai, so many young people are postponing getting married.

Meanwhile, the surge of educated young people entering the labour market has made competition fierce for jobs and has depressed salaries, which often are barely enough to cover basic necessities.
As only children, the post-’80s generation also must shoulder the burden of caring for ageing parents and grandparents, not just their own, but also their spouses’.

Endemic corruption and nepotism have meant that those in their generation whose families have powerful connections and wealth are privy to the best opportunities. The food that the post-’80s eat is unsafe, and the environment they live in is polluted.

“We have no house, no car, no money,” another Internet user said. “No rights of speaking. No chances. We don’t have anything we long for. Therefore, we have become silent and helpless.”
“If I want to buy a house, I can’t eat or drink for 30 years,” wrote Zuoyeben, a popular social critic. “I belong to the post-’80s generation. How is it possible for me not to be dispirited? It’s enough ... accomplishment that I’m somehow still alive!”

Interviews with 20-somethings confirm their unhappiness. Xia Tianyi, 25, works at a university in Shanghai. She said most of her friends “admit they have some sort of psychological problems.” She also said that many of them would like to leave China.
“Our childhood was very pure and simple,” Xia said. “When we grow up, the changes that took place happened overnight. Everybody feels so anxious and doesn’t know what to do. We can’t escape an environment where everyone talks about money.”
Wang Wei, 27, who works for a local government in Nantong, a coastal city near Shanghai, had a similar downcast view.
“I don’t think the situation will get better,” she said. At night, she works a shift at a Kentucky Fried Chicken to help make ends meet. She said she couldn’t get a promotion in her government work because “it is very clear that those who get promotions all have family connections. Opportunities are not really fair for capable people.”. “All we can do is accept the way things are,” she said.

Despite the widespread unhappiness, few expect the post-’80s to demand political change.
Zhu Dake, an outspoken cultural critic and professor at Shanghai’s Tongji University, said the Tiananmen crackdown had crushed hopes for democracy, freedom and justice while stricter ideological education and the rapid expansion of free market reforms replaced it with a cynical outlook.
“They lost the pursuit of their beliefs,” Zhu said. “Materialism became the priority, and they came to understand that beliefs are meaningless. The result is that they became the most pragmatic and materially oriented generation because they were left no other choice.”
“They were born in the wrong age,” he said. “They are the sacrifice of history.”

“They very much support the government in many ways,” said Liu Fengshu, the author of the book Urban Youth in China: Modernity, the Internet and the Self. “I think people will protest if the situation really goes beyond their tolerance level, but it is very hard now to say how much young people can bear. They are very nationalistic.”

Mandy Zi is an example of much that the disaffected resent. The 27-year-old works for an international company in Shanghai, hopes to buy an apartment with her boyfriend soon and can afford luxury products. Her father was in the military and her mother worked for a state-owned bank. When she was young, she studied abroad.

She acknowledges the dark side of China today, but she remains an optimist. “Things happen a lot here in China that sometimes exceed our ethical standards, and I think it is just getting more and more outrageous. So many scandals, so much unfairness,” she said.

“Still, I think economic growth gives us a lot of opportunities. China is still a place of hope. That is my conclusion.” — MCT

Monday, July 22, 2013

Who Is A Modernist Muslim ?


How do you recognize a modernist? Every alim and Islamic group who explicitly or tacitly does not want to eliminate the constitutions. The ones who do not recognize the constitutions as being haram; are the same who do not say the Central Banks are haram, National Debt is haram or fiat money is haram. This omission of the modernists explains the state of our affairs.

The constitutions of course they are secular. That means the State and religion are separated. In the West it means the State does not support religion; in the Muslims lands that are dominated by modernist ideology means that Islam is deprived of its political and economic morality. That is to say, the elimination of Muamalat as a legal code and as a model. What is implied is that Islam does not have an economic and political model. Instead the attempt was to Islamise democracy and capitalism. A good example to understand this is to read the constitution of Pakistan.

I do not want to forget that Constitutions have installed the power to governments to tax other than Zakat.in Islam there is no tax other than Zakat. And today under the new constitutionalist models Zakat has been eliminated, transformed into welfare charity and given to wrongful recipients.


2. You are connecting political colonization to economic colonization: could you please explain how the fall of the Islamic Khalifate had a huge economic impact?

When the colonial powers granted independence to the new Muslim States they left a gift behind: the constitutions. Every constitution guaranteed the preservation of capitalism through the Central Banks, the National Debt and the Law of legal tender. This model ensured the hegemony of the West by means of their financial supremacy. This could have never been possible without the tacit support of the modernist Islamic groups who altered the definition of Riba and diminished the gravity of its prohibition; they turned an ultra-liberal approach to Riba and in some cases the attempt was purely criminal through the Islamization of capitalism, while they obsessively focused their puritan fervour on the personal morality which centred around women, and their dress code in particular.
 

Thursday, June 27, 2013

Excerpts from Love is a Stranger Poetry of Mevlâna Jalâluddîn Rumi


Translated by Kabir Helminski

The Root of the Root of Your Self

Don’t go away, come near.
Don’t be faithless, be faithful.
Find the antidote in the venom.
Come to the root of the root of yourself.
Molded of clay, yet kneaded
from the substance of certainty,
a guard at the Treasury of Holy Light –
come, return to the root of the root of your Self.
Once you get hold of selflessness,
You’ll be dragged from your ego
and freed from many traps.

Come, return to the root of the root of your Self.
You are born from the children of God’s creation,
but you have fixed your sight too low.
How can you be happy?
Come, return to the root of the root of your Self.

You were born from a ray of God’s majesty
and have the blessings of a good star.
Why suffer at the hands of things that don’t exist?
Come, return to the root of the root of your Self.
You are a ruby embedded in granite.
How long will you pretend it’s not true?
We can see it in your eyes.

Come to the root of the root of your Self.
You came here from the presence of that fine Friend,
a little drunk, but gentle, stealing our hearts
with that look so full of fire; so,
come, return to the root of the root of your Self.

Our master and host, Shamsi Tabrizi,
has put the eternal cup before you.
Glory be to God, what a rare wine!
So come, return to the root of
the root of your Self.

Friday, June 14, 2013

The Prayer of Ibnu Abbas R.A



We would like to dedicate this excellenet prayer-doa from the Prophet s.a.w related by Companion Ibn Abbas ( in as-Shifa p.41) to all those who seek knowledge and truth in order to live according to the Divine Command and in the footsteps of Rasul al-Mustafa :

“Oh Allah, I ask You for mercy from You
By which my heart will be guided, 
My scattered affairs joined together,
My affairs put straight,
 my unseen part put right,
And part of me that is visible elevated,
My actions purified, 
by which I will be inspired
To right guidance, 
my intimacy will be returned ,
And by which I will be
 proctected from every evil,

Oh Allah ! I ask You for good outcome 
(husnul-khatima)
In the Decree (Qadha’), 
(to gain) the food of Martyrs
The life of the blissful and
 victory over my enemies!”

Thursday, March 28, 2013

You Are Like Whirl Wind


At the beginning of the new millennium, 
the Sage for the first time ran public ads 
under its own name. Itton Rifki.
Bet Shintaro. Matso Dossax. Zhuqixin.

"The Way is open. 
Not to everyone. 
Not to many. 
Maybe to you," 

.....to borrow from Master Hakuin.

read the slogan in the Sage's campaign for

 "the job of your life."

To Print Paper Currencies
To Create Digital Money
To Issue Credit Cards
To Loan Millions Billions
Trillions of Toxic Assets
To Delude Leaders and Bankers
To  Hide Precious Metals
To Instigate Wars and Chaos
To Wear False Names and Bodies
Fire Without Weapons
Water Without Drinks
Air Without Oxygen
Land Without Passports
Virtual Heroes and Robots....
You Are An Anarch !

Live in the Forest of Dunya
Meditate in Mountain of Marifa
Refresh One Self in Zam Zam Spring 
Do Business Like Whirl Winds....

Wednesday, March 13, 2013

Anarch....Ernst Junger


The anarch is (I am simplifying) on the side of gold: it fascinates him, like everything that eludes society. Gold has its own immeasurable might. It need only show itself, and society with its law and order is in jeopardy.

The anarch is on the side of gold : this is not to be construed as a lust for gold. He recognizes gold as the central and immobile power. He loves it, not like Cortez, but like Montezuma, not like Pizarro but like Atahualpa ....”

Ernst Jünger, Eumeswil

Regarding the need to pray, the anarch is again no different from anyone else. But he does not like to attach himself. He does not squander his best energies. He accepts no substitute for his gold. He knows his freedom, and also what it is worth its weight in. The equation balances when he is offered something credible. The result is ONE.

There can be no doubt that gods have appeared, not only in ancient times but even late in history; they feasted with us and fought at our sides. But what good is the splendor of bygone banquets to a starving man? What good is the clinking of gold that a poor man hears through the wall of time? The gods must be called.

The anarch lets all this be; he can bide his time. He has his ethos, but not morals. He recognizes lawfulness, but not the law; he despises rules. Whenever ethos goes into shalts and shalt-nots, it is already corrupted. Still, it can harmonize with them, depending on location and circumstances, briefly or at length, just as I harmonize here with the tyrant for as long as I like.

One error of the anarchists is their belief that human nature is intrinsically good. They thereby castrate society, just as the theologians ("God is goodness") castrate the Good Lord.”
Ernst Jünger, Eumeswil
“Dalin must have whiffed the anarch in me, a man with no ties to state or society. Still, he was unable to sense an autonomy that puts up with these forces as objective facts but without recognizing them. What he lacked was a grounding in history.

Opposition is collaboration; this was something from which Dalin, without realizing it, could not stay free. Basically, he damaged order less than he confirmed it. The emergence of the anarchic nihilist is like a goad that convinces society of its unity.

The anarch, in contrast, not only recognizes society a priori as imperfect, he actually acknowledges it with that limitation. He is more or less repulsed by state and society, yet there are times and places in which the invisible harmony shimmers through the visible harmony. This is obviously chiefly in the work of art. In that case, one serves joyfully.