To discover the world of feeling, it will overlap the presum-Pensum. Because there is perpetual offering of PP, Ramadan is a standing invitation to the celebration of the senses. [PP: smallest entity of time-consciousness]

” Allah said: Every act of the son of Adam belongs to him except for fasting, for it is mine and it is I who pays the price. ”

What can it mean that the Hadith mysterious hints? Why fasting it is fascinating and revered by some and annoy others? To this end, it is welcomed or terribly apprehended it depends! What experience can help us discover the fast? Is it just a binding test to the body? What the month of Ramadhan is it sacred?

How fast can it help us to make us feel an existence “Enchanted” not piecemeal in the Weberian sense of the term?How can fasting help counter the loss of sense and bring us closer to creation?

These are some questions for which I will suggest lines of inquiry that are more similar to a non-dual approach to Reality which is a teaching of many Far Eastern traditions. But point out immediately that this approach is strongly present, albeit in a subtle manner, Sufis and mystics in particular in the Magisterium Maximus Ibn ‘Arabi. Religious thought in Islam is rich, deep and fruitful. We must embark on its reconstruction, as rightly said Muhammad Iqbal, in what is more universal and more convenient.

First, some context is useful. In this contribution, I do not situate myself on the strictly religious significance of fasting because I have no jurisdiction in the matter. I’m not as a follower of concordism, far from it, who wants them to fetch a posteriori justification in the Koran the most modern scientific theories.Furthermore, I will not address the benefits of fasting on health or harm, it must be emphasized, on any person who is not medically fit to be seen. Preserving our health status is an act of responsibility and a duty incumbent on us. In the Qur’an it says explicitly that God intends for you ease, and He does not want to trouble you.

The central idea of ​​this digression on fasting is this: the feeling of fasting every day and its deprivation induced states it can be of any help to us “feel” the moment? According to the Qur’an, the universe is an act. Everything is in the moment; there is neither past nor future. Only account the sacredness of the present moment. Note that the felt is presented to us in all occasions of life if we “know” to go and not only during the month of Ramadhan. But beware there is no knowledge in the fact of surrender to feeling.

Fasting is, we believe, a unique opportunity and another chance to make us more aware of our bodies and emotions and states that cross it. Note that in view of the scope of fasting there is nothing to attain, nothing to discover and especially there is nothing to achieve. Just suspend judgment and incessant internal chatter to feel the emotion of any kind, blossom like a rose! If some believe to enlightenment or self-realization, note that the awakening is a non-event for most banal. The being “directed” is one who lives completely in the moment. Point. Just as fasting, there are other practices as diverse as each other and embrace all human activities that lead to this deep listening of the body: the Dhikr , prayer, etc …

Again, fasting month of Ramadan is shared by the whole community and it is in this that its beneficial side because of the radiation people living intensely! It is qu’évidence to admit that our knowledge of reality is incomplete and remains forever veiled! Modern science through Gödel’s theorem, the uncertainty principle, non-separability * to name a few, has dealt a blow to the triumphant classic paradigm synonymous with a world of certainties.

The most famous representatives of this paradigm was Laplace and Berthelot, who was intoxicated even a  “Now the world is mystery” . What ignorance! Long before these characters our Prophet (PBUH), constantly whispering this prayer . “My God, grant me to know the ultimate nature of things” In the wake of the Prophet (PBUH), Ain El-Qudhat El-Hamadani has established a philosophy based on his own spiritual vision. His thinking is structured around two levels of knowledge of both: the rational world (ALIM) and transrational world (ARIF) . The latter being located above the first. So that access to transrational world is after exhaustion of all rational faculties.

Thus, the highest level that can reach the scholar ( alim ) actually is the first level in human knowledge (ARIF) . El-Hamadani added to better explain his thesis that the true reality of things is discovered only in transrational world, while the rational world presents a distorted picture of that reality. So to summarize we say that true knowledge, which is a form of grace, is direct, internal, intuitive, not intellectual. Let’s just say discursive thinking is totally ineffective when it comes to grasp reality.

The real is veiled, and any rational attempt to uncover, understand it and understand it is doomed to stagnation and the absurd. It seems to us therefore, contrary to the rational, the month of Ramadan seems to be a time to establish this with the actual link. This is what we will try to show throughout this study.Indeed, feeling thirsty, desire, envy, brief our inner state with all its variants and wealth during fasting allows us to present ourselves and ultimately confronts us with this Presence that is inexpressible and ineffable. To live intensely this time is to feel a moment of eternity. ‘True happiness can not be described, it feels’ said Rousseau. And it is the heart that feels God, not reason as Pascal stated. Long before our Prophet (PBUH) focused on the primacy of the heart on the right to approach the divine.

Is it not said ” … whoever of you is present this month that fasting ‘ Quran [2, 185]. Fasting is an act of presence, it is also an internal state by excellence in that it is veiled to the eyes of mortals. It is therefore to God and only he can decide his compensation and his meritorious value. Ibn Arabi said that the fasting person is close to Allah by the quality “samadienne” he went near him who is qualified by “nothing is like Him” . Note that Ramadhan is one of the Names of Allah: it is As-Samad, and that it is related to Presence and eternity.

Fasting is an experience that will not leave tell. We must live it.In the living, we can not describe it, because feeling and thinking under two different orders. One can only feel and think at the same time. If one focuses on the feeling we are completely open to this feeling, by cons if you think the sensory field is abandoned and it is psychological takes over. It is completely caught in the net or in the trap of the mind. In the Tractatus Logico-Philosophicus Wittgenstein shows that the logical structure of language can not be described within the language itself.

It is so to speak the inexpressible beyond language. On what we can not speak, one must remain silent: it is the only sentence which is the seventh aphorism of his famous book mentioned above. There is a sort of unspeakable (The Presence) that can not be described in language. By evoking the unspeakable aspect of the content of his book Wittgenstein wrote: “My book consists of two parts: the one presented here, the more I have not written. And it is precisely this second part, which is the important part! “ During the month of Ramadhan, the senses are sharpened and the whole experience (or experienced) under the unspeakable in this sensory world is not communicable by definition. The month of Ramadhan is experienced, or felt, I would say, in humility and utmost privacy.

What is referred through fasting is a contemplation unifying subject and object. As long as there remains a distance between the knower “the subject” and the famous “object” we can not speak of the oneness of existence. This is ultimately approaching the knowledge of the real from the inside. The Heisenberg uncertainty principle is there to remind us that the observer-observed pair consists of two completely nested elements, one does not go without the other. On another level, note that before the theory of relativity was talk of an absolute time and absolute space. We know that since only the space-time concept is valid.

It is true that the phenomenal world with a multitude of creatures strewn lend itself to any experience of unification, but it depends on how we “see”. If potentiates the objects, then updates the Consciousness. By updating against objects, it potentiates Consciousness. This is the wave-particle pair that gives a beautiful metaphor of this phenomenon. If the wave then updates the particle potentiates and vice versa.

In other words: when the human ego is strongly present, the divine fades. When the divine burst, the ego is completely absent. In our absence is carried Presence! Fasting is the mirror in which manifest the fears, anxieties and hopes of the ego. This is to contemplate the mirror like a spectator watching a movie.We do not intervene to change anything, no more than a spectator intervenes to change the content of the movie!

Toshihiko Isutzu reports: Haydar Amuli, a leading Iranian metaphysicians of the XIV century, said that when man tries to approach life with his feeble intellect ( ‘aql Da’if) and narrow thoughts (AFKAR rakikah) his perplexity and his natural blindness are growing.

The common man has no access to the transcendental experience of Reality is like a blind man who can safely walk without his cane. The cane that guides blind here symbolizes the rational faculty of the mind. Curiously, cane in which the blind trusts happens to be the cause of his blindness. It was only when Moses threw his staff that the sails of the phenomenal world retreated from sight. Only then, beyond the veils, beyond the phenomenal world, he contemplated the magnificence of absolute Reality.

Is it not tempting, at this level, to advance the following hypothesis: The Night of Power (Laylat al-Kadr) would it not the result of a snapshot unveiling itself perceived as a ‘Present eternal ‘sum of places of convergence of successive exceedances of the phenomenal world, and partial and imperfect experience of transcendence aborted throughout the fasting month of Ramadhan?

This is the climax! The Magisterium Maximus said: It is said that the day “fasting” (Sama) when it rises. Imru-l-Qays said, when the day away and “fasting” , that is to say when it peaked.Fasting was so called because it stands in degree above all other works of worship. Could we say in the same vein after the Magisterium Maximus the climax of the fast would it not therefore Laylat al-Kadr  ?

Curiously, the month of Ramadan does not he carries within itself its own reward! When the body, the vehicle of the spirit, is undermined, weakened and tormented by earthly food deprivation and other blazing celestial light suddenly emerges from her womb to illuminate existence. Meet the real would it at this price? Because the joy and light are inside of ourselves and not outside. We must go on “vacation” and be ready to welcome abandoning the “reason”, false material concerns and above all pretend to be someone!

In fact, the phenomenal world is becoming a problem when it is taken for what it is not, that is to say, the Ultimate Reality.Fasting not it be the tool that allows us to discover the hidden unity underlying behind the phenomenal growth of world objects? Existence is an undifferentiated field of subjects and objects. Man’s ultimate goal is to ‘feel’ a stakeholder in this frame.

Muslim philosophers offer another interesting metaphor, that of the ink and letters written with this ink. Letters written with the ink does not really exist as letters because the letters are merely different forms that have a meaning by convention. Only the ink is real and concrete. The existence of the letters is in truth that of ink, single reality that unfolds in differentiating itself. We must first apply to the reality of the ink in all the letters and then to see the letters as so many intrinsic modifications of the ink.

Be aware and realize that we are constantly restless. We continually experience conflict and we spend our days to choose or refuse. See this intellectually is not enough. We must live it, feel it. We believe, fasting is a useful input to create a space of tranquility, a haven of peace within ourselves. Because our chaos we project it outside. As we shine our peace around us.

When emotion is discussed sensory, it vibrates in its own space which is virtually unlimited unlike the ego that it moves in a confined space. The ego relies on the experience, knowledge and memory. The emotion has meanwhile no repository, leaving the spread, emptying into the heart we will find that vibration of the essential. If, against the ego takes over the emotion will be denied, justified or subsided. To summarize’ll go to Eric Baret:“Emotion is free of thoughts, knowledge, it wobbles on its own without certainty In the emotion, the ego loses control he needs to control, to.. be responsible, know. “

If I live without any pretension by not choosing neither this nor that, if I see the world around me as it is, then peace will win the heart. In the sense that the person is ‘oriented’ and ‘given’ to the point which is to feel the unity of the universe through the multiplicity of beings constituent. Be a moment without demand, without waiting, without hope is the most simple state possible.Be totally in agreement with the emotion that arises in me.

Eric Baret expresses it with more beauty, listen to him: “You feel that the essential thing in life is not what you become or what you can change, or anything then comes a. feeling of tranquility; you become alert; all energies constantly used to acquire or dispose qualities and situations are no longer activated when you stop wanting it, deny it, you feel the tranquility This movement of desire and its opposite.. is greatly reduced because you realize that nothing is bad for you and nothing is better. “

All this is a call and a reminder to our deeper nature (fitrah) which is lost and locked in her own suffering when in reality it is immersed in the perpetual dance of the universe. Fasting can make ourselves available to this immutable presence is not a concept but a feeling.

The Koran [81, 27-29] invites us:

Since this is another reminder that launched the universe. Who of you wants rectitude? But you want that as much as the likes of the Lord universe.

Dr. Saad Hamidi

Hospital of the University of Montreal

* Notes   : The Gödel theorem which is a refutation of a mechanical model of science, thought and the world, says in essence that a coherent and non-contradictory system inevitably arithmetic contains undecidable propositions. Further still, it shows that a set of axioms contains a proposal that we know to be true and yet is unprovable from the axioms in question (incomplete).

Quantum non-separability shows, in fact, that two particles correlated (or entangled) form an ‘All’ and this, whatever the distance that separates them. In other words, the knowledge of a custom one instantly affects the other, without transmitting information that is the direct result of a measurable physical action.