Selected Teachings “An honest scientist sets his or her thought in his or her nature, and believes in a stable centrality within him or herself. This centrality is infinite, and this scientist can travel through a 360 degree Hazrat Moulana Shah Maghsoud Sadegh Angha circumference surrounding his or her centrality. He or she can also take any hypothetical point from The adjoining excerpts are from Shah Maghsoud Sadegh this surrounding to show, through a progressive Angha’s Manifestations of Thought, first written in Persian in computation, the table of true existence. 1954, and later made available in English through the work of “Though he or she will never get to the edge his daughter, Dr. Nahid Angha. In the introduction, Professor and boundary of this surrounding, wherever he or Munir Graham writes: “Professor Sadegh Angha enjoys a she is, he or she conceives of peace and tranquility unique position to participate in the birth of the holistic age. resulting from the truth of nature and the nature of He has lived on the cultural borderland between East and true. Therefore, this individual will never be misled West, in Tehran, and thus knows both from experience. He by comparing appearance with reality.2 has been deeply versed in the profound traditions of intuitive “The more the eye of Human Being’s heart knowledge represented by Erfan (Sufism)…and knows in and conscience opens, the more he or she admits his depth the teachings of western science and philosophy.” or her ignorance before the knowledge of existence, and this is the first and most stable step a learned human can take toward true knowledge. The most learned is one whose character is in harmony with the essence of nature, even though his or her identity with nature appears as something unusual and supernatural. “There is nothing for which human being cannot find a complete example of it in his or her own world. The thing which causes humanity to fall from eminent position is dependence on the natural sensual dispersions which are provided by the senses. “If one refines and erases everything from one’s being but God, one will reach that point of omnipotence which is the last verbal descent of God over the quantities and frequencies. In other According to Professor Graham, “There are only a few such words, one will reach that place which is the trust of truly culturally universal beings on earth, and to have a book the Great Name and worship the Kingdom of God, by one of them at this moment, this most difficult moment whose nature, is its essence3. … in human history, is particularly valuable.” Manifestations of “The acquaintance and harmony of the soul Thought “presents itself inevitably to the consciousness of with truth in nature brings true knowledge. When the reader, rather than in an conventional logical or scientific the function of senses becomes something more argument,” for “it is precisely the limitation of conventionality than touching and apparent harmony with the out of which Professor Sadegh Angha seeks to lead us.” 1 figures and forms of things, then the human intellect What follows is a selection of his teachings on the nature and soul can acquire an intellectual and qualitative of science and discovery that seek to reorient the direction insight with every observation…We do not perceive of our attention so that our inquiry yields stable and clear the tunes of things, rather what we perceive is our knowledge. own potentials.4 … “Severe, natural, human expectations and 1. Preface. Manifestations of Thought (San Rafael: ETRI endless are thick and vast curtains Nahid Angha, PhD is the sole authorized translator, writer and authenticator of her carnal Father’sbelongings teachPublications), ii-iv. which are hung, one after the other, between the ing and 2. writings. Ibid, 1.She, alone, has full ownership and authority so granted by the appointment and permission of Hazrat eye of human being’s heart and the truth. This is why 3. Ibid, 34. Moulana Shah Maghsoud Sadegh Angha. we are deprived of our real fortune and act like blind 4. Ibid, 39-40. people who take substitutes instead of originals.”5 5. Ibid, 51.
Sufism: An Inquiry Vol XVI, No. 3