Light at the End of the Tunnel

Many people in the world recognize how the NWO is forming before their eyes, and of course almost everyone is against a totalitarian technocracy. The grotesque consequence of this is that as a Muslim one suddenly finds oneself in the same boat with lateral thinkers, anarchists, and even Islamophobic right-wing extremists. However, most opponents of the NWO only want to return to the status quo of earlier years, or to build up a stronger nation-state against globalization. This is because they do not recognize the deeper cause of the evil.

But we cannot save ourselves and our families if we do not understand this evil and try to heal ourselves of it and correct our path. For even though a conspiracy of a power-hungry cabal certainly exists, it could not be so successful if humanity as such did not fall for the same deception and suffer from the same disease as the cabal itself.

One of those who recognizes an important aspect of the misery is Professor Mattias Desmet, a clinical psychologist at the University of Ghent. What is remarkable is that through his training he is himself a child of precisely the worldview that he now criticizes. He explains how rationalism, which began its triumphal march in Europe during the Enlightenment, took away people's meaning in life and established a mechanistic materialism. People were intoxicated by science and technical progress, which made them believe that the logical-rational view of the world is the only true one and everything else is more or less superstition:

That the logical-rational view based on Hellenistic philosophy is a wrong path had already been seen by Imam Ghazali, who sharply criticized it in his book "The Incoherence of the Philosophers," even though he could not have guessed what a horror this kind of perception of reality would produce a thousand years later.

In reality, however, it goes even deeper and back to human origins, namely to the moment when Adam and Eve ate from the tree of knowledge, began to reflect, thereby recognized their shame (namely the polarity male-female), and had to descend into this world of opposites. Reflection was the Fall. It brought, as Satan had promised them, god-like power, but it also led to the death of the soul, as God had warned them.

But what was the cause of the Fall is also a means of healing. Through reflection we can recognize that reflection does not give us a true picture of reality. Our brain drafts a very simplified picture of our universe and tries to create causal connections in order to find its way around better. A culture then collectively agrees on certain causal connections for orientation and a meaning in life, and individuals who believe in different causal connections are considered insane — literally "dis-turbed" from the societal norm.

In many cultures, the cause of thunder, for example, was attributed to a thunder god, and one did well to sacrifice something to him in order to appease his wrath. This gave people the feeling that everything was in order, and conveyed to people a meaning and a place in creation. Today people attribute thunder to natural laws, which in turn gives them the feeling that everything is in order.

But neither a thunder god nor natural laws create thunder. Natural laws are theories about the regularities according to which phenomena generally proceed. They describe and can (conditionally) make predictive statements, but they themselves create nothing. If, for example, I bake a bread, mix the dough and put it in the oven, then the whole process proceeds according to chemical and physical laws. And if I bake yet another bread, then the mathematical law says that I now have two breads. But it is not these laws that baked my breads! They only described the process. If I want to wait for natural laws to bake my breads, I will have to wait a long time!

Even if there were a materialist universe (which science itself has long denied), in which everything proceeds like a gigantic clockwork according to the cause-and-effect principle (and I, as the baker in the above example, would also be merely the result of natural laws), there must be or must have been something that at the beginning created the clockwork and set it running. There must be a cause of all causes.

The reality of this world is relative and not absolute, just as an image in a mirror does exist but has no true reality. The image in the mirror has no power whatsoever over its movement and follows the movement of the creator. But the illusion of this world makes us believe that this world has true reality. We forget that what we see is not "reality," but only an image in our head, and all theories and concepts about this world are also only constructs of our head.

We are like someone who has had VR glasses put on that he can no longer take off, and who has forgotten that he is wearing glasses at all. He takes the mountains, the sky, and everything he sees for reality, when it is only electrical impulses, a phantom world. What value can such a phantom world have? The Prophet (s.a.w.) told us: For Allah this world is worth less than a goat's carcass! As He says in the Qur'an, the world is a deceptive stuff (Ali Imran 185)!

Since we cannot grasp true reality in our three-dimensional prison, we need Allah's help to guide us. For just as someone with VR glasses on his nose is blind to his real surroundings, we too are blind to true reality, and would likewise fall into some abyss or other. Like someone who takes a person with VR glasses on his nose by the hand and tells him when to go right and left, so Allah gives us signs of what we are to do. Of course, this often stands in conflict with what we see in the phantom world. From the perspective of the phantom world it appears unreasonable!

Ultimately, however, this world will be destroyed, as when a mirror is struck, and only true reality will remain, to which we will then return:

Precisely then it becomes evident who acted according to the absolute truth in this world (that is, followed God's signs) and who went astray through the illusion of this world. When we see our deeds in the light of absolute truth, we will recognize to what extent we acted according to our true nature and to what extent we betrayed God and our true self.

Allah is transcendent and completely independent of His creation, just as an object is independent of its mirror image. Only He determines what happens in the world. In His determination He generally follows regularities (which are wrongly interpreted as natural laws), but He can change them at any time if He wills.

The Prophet Ibrahim (a.s.) recognized the transcendent nature of God:

Ibrahim (a.s.) recognized that everything he could grasp with his senses and intellect was precisely not God, precisely not the true reality (al-Haq). He recognized that all conceptions of reality are only constructs of the mind. Only Allah is Creator and true cause of everything. And this insight helped Ibrahim (a.s.) to overcome even the fear of the greatest pain a human being can suffer: being burned alive! When he was thrown into the fire by the idolaters, the angel Gabriel (a.s.) came and offered him his help, but Ibrahim (a.s.) said he needed only Allah. And Allah proved that no natural laws govern this world, but only He alone, and He commanded the fire to be cool for Ibrahim (a.s.).

What is analogous to absolute reality, that is, what corresponds to the truth (it is not the truth, because only Allah is the absolute truth, but it stands in harmony with it), must be recognized intuitively. Such analog truths often appear to our polar-reflective thinking as paradoxical and are in the format: "I know that I know nothing!" This is an example of a truth that makes no logical-rational sense, but which we can grasp or "see" intuitively.

Allah helps us to see by giving us signs that point to what He wants us to recognize (which is ultimately He Himself). And He gives us a whole flood of signs:

We must direct our attention to the signs that God gives us at every moment and recognize them with the help of our intuition. But "recognizing" based on intuition and inspiration is a gift from God and eludes our power.

No one, for example, can say with certainty what is really in the vaccinations. All information comes only from the phantom world of the internet. But our intuition tells us that without doubt something is rotten in the official story!

But however clearly we grasp this intuitively, for other people who may be substantially more intelligent than we are, this insight is completely absurd! For them we are cranks and conspiracy theorists! And however many "proofs" (i.e. signs) we present to them, they simply do not see it, because they believe, or want to believe, in other "proofs." For if they were to admit that these "official proofs" are fraud, not only would the Covid narrative collapse, but their entire world, in which they may have invested many years. All the order that their brain had until then presented to them in order to find their way in the world and to give them an orientation in life would turn into chaos. Therefore their self-preservation instinct tells them that our "proofs" must simply be false, for drastic course corrections are very dangerous and existentially threatening. A new order and a new meaning in life can generally only form slowly.

One cannot force intuition. God guides whom He wills. But our willingness to admit that we have no power over anything and are helplessly at the mercy of God's grace makes us precisely receptive to this grace, because this is humility and submission to God, in complete contrast to the arrogance of today's society, which believes it can gain god-like power with the help of its knowledge and technology and get everything "under control." Spiritual insight comes from the light of Allah, which He grants to those who turn to Him sincerely.

It is Allah who creates everything, and therefore we are dependent on nothing except Allah. All our thoughts, our will, our faith, and our deeds are all created by Allah. We exist only because of Him and through Him! Therefore one must submit to Allah and let God work through one.

Of course this is again a paradox: Why must I submit to Allah if He creates me and all my deeds? Why am I held responsible for my deeds if I do not create them myself? The Qur'an admits this paradox and explains that human logic is only conjecture that cannot grasp reality:

When God says in the Qur'an that good comes from Him, but evil from ourselves, we can understand it in such a way that when we let Him work through us, the good appears, and insofar as we cling to our selfishness and self-made images, the evil. We can intuitively recognize that this is true, even if logic then wants to argue again and thinks that selfishness is also created by Allah.

So much for the theory! But how is it implemented in practice? How can I see when something is inspiration, reflection, or the whispering of Satan? How can I see when something serves the lower soul (nafs) and not God and the true self? And how can I see what I have to do in my personal situation?

This is the wide field of Tasawwuf (by which I do not mean today's Sufi tariqas), in which one can easily get lost. Since time is running short and there is little hope of finding an authentic teacher, here are a few basic rules:

Recognizing Signs

Recognizing signs is the foundation of our faith. Whoever recognizes the divine origin of the Qur'an, which indeed consists of signs (ayat in Arabic means both signs and verses), becomes a Muslim. Whoever recognizes the signs in nature recognizes the greatness and omnipotence of Allah. Whoever recognizes the signs in his life is rightly guided and knows what he has to do in every situation. But just as the correct interpretation of the ayat in the Qur'an requires knowledge and practice, so too does it require knowledge and practice to recognize and correctly interpret the signs in our lives. Even though the Qur'an teaches us that inspiration even stands above the (likewise inspired) Shariah (the Qur'an gives as examples Ibrahim a.s. and Khidr a.s., both of whom were to kill an innocent boy), these are extreme exceptions that do not apply to ordinary believers. If we think we have an inspiration that is not compatible with the Shariah, we must reject it, which is why it is obligatory to learn the foundations of Islam.

Signs can be almost anything: what we read, what we think, what we feel or dream, whom we meet and speak with, what we see, etc. Normally a matter is communicated to us in various ways, as if we were receiving various puzzle pieces that we must put together so that they form a picture and make sense.

Following Signs

When we recognize the signs, we must of course also follow them and not turn our backs on them. It goes without saying, actually, but our nafs and Satan are masters at providing us with pretexts for why we should not follow the signs after all. Again, Ibrahim (a.s.) is a model here. For when he received the inspiration that he should sacrifice his son, Satan appeared to him in the form of an old man and tried to bring Ibrahim (a.s.) to reason: "It cannot be that God commands you to sacrifice your innocent son…" Ibrahim (a.s.) threw pebbles at the old man, and this is part of the pilgrimage, which highlights its great significance.

We often experience something similar ourselves: we feel intuitively that we should do a thing, but "our reason" then tells us: "Have you thought this through carefully? What if this and that and the other happens?" Normally Satan tries to make one afraid of unforeseeable consequences: "If you don't get vaccinated, you'll die from the virus, you won't be able to do your job anymore, won't be able to travel, blah blah blah!"

Whoever follows Allah's signs receives more guidance; whoever rejects them and thinks he has a special status with Allah that allows him, for example, to skip a prayer now and then, or to have yet another girlfriend, etc., will have guidance withdrawn again. Allah cuts one strand after another.

Remembering God, Fearing Him and Being Grateful to Him

Whoever forgets God has, so to speak, already lost, for Satan and his nafs can lead him astray at will:

Through remembrance of God and God-consciousness we can recognize the right path:

Uttering the Basmallah before an activity helps us to reflect on whether this action is really done for Allah or for our nafs. I cannot, for example, possibly light a cigarette and say "bismillah" beforehand! That makes no sense!

Steadfastness, patience, and gratitude are likewise mentioned repeatedly:

Understanding Oneself as God's Servant

A sincere servant asks his Lord what he is to do and follows the wish of his Lord. Most believers follow their own wishes and ask God to fulfil their wishes. This is also not forbidden. Allah even likes it when one asks Him and no other. And as a human being one will always remain selfish to a certain degree. But whoever recognizes that it is precisely the best for oneself to no longer act selfishly and to ask what his Creator wants of him receives a completely different status and a completely different light to see the way.

Even Satan knows that he has no power over the sincere servants of God, who act only because of Him and not out of selfish interests:

Overcoming the Nafs

We can only truly follow Allah if, like a rider his horse, we have our nafs under control. The more we discipline our nafs (e.g. with alms, fasting, and night prayer), the more we can follow Allah.

Because in modern society no one has his nafs under control and people even identify with the nafs, they are led far astray by Satan. A sign that the Last Day is drawing nearer is that Muslims get fat bellies, i.e. they follow their nafs instead of the guidance of Allah.

Whoever disciplines his nafs simultaneously deprives Satan of his power, for Satan uses the inclinations of the nafs to lead man astray.

Developing Trust

Trust and faith can almost be used synonymously:

The believer must learn to leave the firm ground of reason and rational facts. He must do almost exactly the opposite of what was conveyed to him by globalist education. This of course generates fear. God encourages us by pointing to the symbol of birds:

That believers should rely on Allah is mentioned in many verses in the Qur'an. But the above three verses all come from Surah an-Nahl, the Bee. The bee is also an animal without ground under its feet, which trusts in Allah and is inspired by Him:

Here yet another element is mentioned: whoever follows the inspiration has his way made easy for him. It is easy for him because he then follows his own nature and that for which Allah created him. Whereas most people are constantly suffering because they think they must "be reasonable" and follow their ideas or those that were drummed into them through their upbringing. They do activities that do not correspond to their nature because they think they must do them for the sake of money. But in times of inflation and the introduction of digital money, one should reconsider!

One may no longer build on anything but Allah. Whoever does not realize this now will, at the imminent collapse, either be exterminated or become a slave of Dajjal. Whoever cannot leave behind the pseudo-securities of modern society will be lost.

This is the final test of faith. Whoever passes through this hell on earth and endures will have a light that only few believers have ever attained. He will find his own true nature and see when he is following his nafs and dunya and when he is trustingly submitting to Allah, that is, is a true Muslim. He will become a seer who is guided by God to his destiny.

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