{Authored and Shared by Saadia Asad}

Currently there is an army operation going on by Pakistan Army to root out the terrorists hiding in North Waziristan. That is all well and good because we need to be rid of these heartless people, bent upon destroying us at all levels: security, sports, infrastructure, communications, international ties and so on But what of the terrorists with whom we are living day in and day out.

These are the people who beat up or behead their own sons and daughters for contracting love marriage, these are also the people who stand by and watch these proceedings without uttering a word, and these are the lawyers who let rape victims run away from court premises. These kind of terrorists are not living in hiding: who let a mentally disturbed man burn to death for blasphemy, who rape a five year old and abandon her to die, unwilling to admit DNA as a proof of a rape carried out or raise the marriage age for girls, who refuse to register FIRs, let witnesses be killed on their way to testify and accused get away. The weapons of these un-hidden terrorists are not guns and bombs, but narrow minds, swollen egos, illiteracy, misshapen ideas of self-glory and above all ignorance.

Pakistan faces external threats from terrorists whose motivation is power and dominance, internally from terrorists who are feeding and acting on their ignorance and being exploited.

If our army is fighting the former kind at borders, how to fend those off among us?

Countless young are sacrificed almost daily, on the basis of ill-conceived ideals of religion and honor. The corrupt and ineffective police, education, judicial system and governance bar the common man to exit this cocoon of misconceived ideas. Except for a few articles in newspapers, rarely does anyone raise a voice against these offences. Our education, our electronic media, our intellectuals and social workers need to form a front against these acts of social terrorism.

Together we need to rid society of this archaic, regressive mindset to create a society where young men and women can make, and stand up to their choices without fear of being persecuted and cry out foul with the conviction of being heard and dealt with fairly. Initially a system has to give support and protection, to later on get strong, supportive, progressive and patriotic members willing to work for its betterment, rather than bring destruction upon itself and others.

Saadia Asad

LHR. Pakistan


Manto – the literary Genius


Manto, age 102

Shared by Dr. Syed Ehtisham

Article written by  Asad Rahim Khan

Originally Published in The Express Tribune, June 24th, 2014.

Part of Pakist­ani traged­y is that Manto remain­s releva­nt today becaus­e it would still try him for obscen­ity.

They said he was a failure; the degenerate son of a dignified man. They said he was a pervert; that he wrote stories soaked in sex and murder. They said he was a pagan, who described the land of the pure in words that ached with impurity. At times they ran out of words — other times, they came up with the wrong ones: the progressives called him a reactionary, the reactionaries called him a rebel.

But they didn’t deny the obvious — not the Marxists, not the housewives, not the judges that tried him for obscenity before and after independence: that Saadat Hasan Manto was a genius.

He wasn’t so sure. ‘You know me as a story writer,’ he wrote to his readers, ‘and the courts of this country know me as a pornographer (…) I have tried to understand what I am. I want to know what my place in this country — called the largest Islamic state in the world — is. What use am I here?’

Half a century later, it’s a question with no easy answer. Manto’s life was bookended with blood: the Jallianwala Bagh massacre when he was just seven years old, and Partition not long before his death. But while Jallianwala moulded Manto, it was Manto that moulded Partition, leaving behind an opus that seared the subcontinent forever.

Because Manto is to Partition what Graves was to the Great War: when, between the man and the moment, beautiful literature is born. Saadat Hasan was many things — a romantic from Amritsar, a scriptwriter from Bombay, a radio persona from Delhi countering Axis propaganda during World War II.

But Manto was another matter — a man who wrote short stories in Urdu with satire like razor wire, who saw borders carved in blood all around him, but also the faintest of humanity in the cracks. It’s what made Manto’s work irresistible: that in the depths of darkness, the light shone through.

‘A couple of years after Partition,’ reads that infamous opening line, ‘it occurred to the respective governments of India and Pakistan that inmates of lunatic asylums, like prisoners, should also be exchanged.’

Manto’s best-known work, Toba Tek Singh, weaves mirth in madness. ‘One inmate dropped everything, climbed the nearest tree and installed himself on a branch, from which vantage point he spoke for two hours on the delicate problem of India and Pakistan. The guards asked him to get down; instead he went a branch higher, and when threatened with punishment, declared: “I wish to live neither in India nor in Pakistan. I wish to live in this tree.”

Wrote Manto, ‘When he was finally persuaded to come down, he began embracing his Sikh and Hindu friends, tears running down his cheeks fully convinced that they were about to leave him and go to India.’

Manto could empathise. It was hard, he said, to own Pakistan by disowning India — as Ayesha Jalal’s history-cum-biography pointed out, India was also the land he buried his father, his mother, and his first child. But nor does Manto fit the cynics’ idea that Pakistan was an aberration: he would celebrate Pakistan Day with his children, and help them put up flags all across the front of the house.

Says Ayesha Jalal, ‘the vision of Manto celebrating Pakistan Day to inculcate a sense of national identity among children may seem incongruous with his image as a conscientious objector unreconciled to Partition (…) a typical Mantoesque response would be to say that the problem lay with those expressing scepticism — insisting facile consistency implied delusion or dogmatism. He may have doubted the logic of Partition, but was the first to raise questions about the kind of films and literature Pakistan needed as an independent Muslim nation-state.’

But Saadat Hasan was always the first to raise questions, with a kind of foresight that has carried his work well into 2014. A witness to the Raj, Manto was bemused by Pakistan’s swapping British colonialism for its hipper American export: in Letters to Uncle Sam, Manto played the precocious nephew — who understands well in time that his awkward uncle will wreck the region.

Yet to read Manto, one could forgive the Americans: the natives manage that all on their own. Humanity is bruised and broken in Manto’s works, and more often than not, capable of unimaginable cruelty. In Black Margins, a series of sketches covering the gore of 1947, violence is laced with irony.

‘The rioters brought the train to a stop,’ goes one such story. ‘Those who belonged to the other religion were methodically picked out and slaughtered. After it was all over, those who remained were treated to a feast of milk, custard pies and fresh fruit. Before the train moved off, the leader of the assassins made a small farewell speech: “Dear brothers and sisters, since we were not sure about the time of your train’s arrival, we regretfully weren’t able to offer you anything better than this most modest hospitality. We would have liked to have done more.”’ End.

Part of the Pakistani tragedy is that Manto remains relevant today not just for the quality of his work, but because the Pakistan of 2014 is still a land where sects are slaughtered on buses. It is still a land where the unarmed are gunned down in Lahore. It is still a land that would try Saadat Hasan Manto for obscenity. And it is still a land where the lunatics run the asylum.

Perhaps all that’s left then, is to look for the light in the cracks. One story begins and ends: ‘The mob suddenly veered to the left, its wrath now directed at the marble statue of Sir Ganga Ram, the great Hindu philanthropist of Lahore. One man smeared the statue’s face with coal tar. Another strung together a garland of shoes and was about to place it around the great man’s neck when the police moved in, guns blazing.

‘The man with the garland of shoes was shot, then taken to the nearby Sir Ganga Ram hospital.’

In Manto’s works, the light is everywhere.


Biocentrism: How Life and Consciousness are the Keys to Understanding the True Nature of the Universe

Biocentrism: How Life and Consciousness are the Keys to Understanding the True Nature of the Universe


Book Review shared by Azeem Farooki


A book titled

Biocentrism: How Life and Consciousness are the Keys to Understanding the True Nature of the Universe “, published in the USA, has stirred up the Internet, because it contained a notion that life does not end when the body dies, and it can last forever. The author of this publication, scientist Robert Lanza has no doubts that this is possible

Beyond time and space Lanza is an expert in regenerative medicine and scientific director of Advanced Cell Technology Company. Before he has been known for his extensive research which dealt with stem cells, he was also famous for several successful experiments on cloning endangered animal species. But not so long ago, the scientist became involved with physics, quantum mechanics and astrophysics. This explosive mixture has given birth to the new theory of biocentrism, which the professor has been preaching ever since. The theory implies that death simply does not exist. It is an illusion which arises in the minds of people. It exists because people identify themselves with their body. They believe that the body is going to perish, sooner or later, thinking their consciousness will disappear too. In fact, consciousness exists outside of constraints of time and space. It is able to be anywhere: in the human body and outside of it. That fits well with the basic postulates of quantum mechanics science, according to which a certain particle can be present anywhere and an event can happen according to several, sometimes countless, ways. Lanza believes that multiple universes can exist simultaneously. These universes contain multiple ways for possible scenarios to occur. In one universe, the body can be dead. And in another it continues to exist, absorbing consciousness which migrated into this universe. This means that a dead person while traveling through the same tunnel ends up not in hell or in heaven, but in a similar world he or she once inhabited, but this time alive. And so on, infinitely. Multiple worlds This hope-instilling, but extremely controversial theory by Lanza has many unwitting supporters, not just mere mortals who want to live forever, but also some well-known scientists. These are the physicists and astrophysicists who tend to agree with existence of parallel worlds and who suggest the possibility of multiple universes. Multiverse (multi-universe) is a so-called scientific concept, which they defend. They believe that no physical laws exist which would prohibit the existence of parallel worlds. The first one was a science fiction writer H.G. Wells who proclaimed in 1895 in his story “The Door in the Wall”. And after 62 years, this idea was developed by Hugh Everett in his graduate thesis at the Princeton University. It basically posits that at any given moment the universe divides into countless similar instances. And the next moment, these “newborn” universes split in a similar fashion. In some of these worlds you may be present: reading this article in one universe, or watching TV in another. The triggering factor for these multiplying worlds is our actions, explained Everett. If we make some choices, instantly one universe splits into two with different versions of outcomes. In the 1980s, Andrei Linde, scientist from the Lebedev’s Institute of physics, developed the theory of multiple universes. He is now a professor at Stanford University.

Linde explained: Space consists of many inflating spheres, which give rise to similar spheres, and those, in turn, produce spheres in even greater numbers, and so on to infinity. In the universe, they are spaced apart. They are not aware of each other’s existence. But they represent parts of the same physical universe. The fact that our universe is not alone is supported by data received from the Planck space telescope. Using the data, scientists have created the most accurate map of the microwave background, the so-called cosmic relic background radiation, which has remained since the inception of our universe. They also found that the universe has a lot of dark recesses represented by some holes and extensive gaps. Theoretical physicist Laura Mersini-Houghton from the North Carolina University with her colleagues argue: the anomalies of the microwave background exist due to the fact that our universe is influenced by other universes existing nearby. And holes and gaps are a direct result of attacks on us by neighboring universes. Soul quanta So, there is abundance of places or other universes where our soul could migrate after death, according to the theory of neo-biocentrism. But does the soul exist? Professor Stuart Hameroff from the University of Arizona has no doubts about the existence of eternal soul. As recently as last year, he announced that he has found evidence that consciousness does not perish after death. According to Hameroff, the human brain is the perfect quantum computer and the soul or consciousness is simply information stored at the quantum level. It can be transferred, following the death of the body; quantum information represented by consciousness merges with our universe and exist there indefinitely. The biocentrism expert Lanza proves that the soul migrates to another universe. That is the main difference from his other colleagues. Sir Roger Penrose, a famous British physicist and expert in mathematics from Oxford, supports this theory, and he has also found traces of contact with other universes. Together, the scientists are developing quantum theory to explain the phenomenon of consciousness. They believe that they found carriers of consciousness, the elements that accumulate information during life, and after death of the body they “drain” consciousness somewhere else. These elements are located inside protein-based microtubules (neuronal microtubules), which previously have been attributed a simple role of reinforcement and transport channeling inside a living cell. Based on their structure, microtubules are best suited to function ascarriers of quantum properties inside the brain. That is mainly because they are able to retain quantum states for a long time, meaning they can function as elements of a quantum computer.

Anna LeMind writes science, psychology, self improvement and other related topics. She is particularly interested in topics concerning consciousness and subconscious, perception, human mind’s potential, as well as the nature of reality and the universe.

Source: Learning Mind


Azeem Farooki


FATHER: A Mentor of Spirituality


                                            FATHER: A Mentor of Spirituality

                     “It is a wise father that knows his own child.” — Shakespeare

                                                O my father and my best friend.

                                           An understanding spirit and loyal soul,

                                         A heart of tenderness, a mind all wisdom,

                                           Knowing how justice and love to blend.

                                            A teacher, loving, patient, and kind,

                                               A rock of strength to lean upon,

                                                   In time of joy and in stress.

                                             You’re my father, you’re my friend!



When a father teaches his son, it sounds like being in the past. When a son teaches his father we have to believe that we are in the modern age. But spiritual mentoring has no past, present or future. It is timeless and is always as modern as it is old. Spiritual influence of fathers on their children—a silent but very important effect—has remained unexplained. Maybe the spirituality of mother, which naturally speaks through her unconditional love, is over-shadowing the tacit spiritual value of fatherhood. Whereas mothers continue to perform the majority of primary care-giving tasks, such as feeding, bathing, and comforting the children, fathers, on the other hand, tend to take part in supplementary activities. Fathers’ role matters less to their children’s survival but appears great in assisting their cognitive and spiritual development. As a result the quality of father’s involvement appears to matter more for children than the quantity. Father’s engagement in child-centered activities, such as helping with homework, playing together, or attending sports events and attending school plays, are a critical factor in spiritually getting connected with his children. The key is paying attention to what children are interested in and following their lead. Moreover this kind of involvement promotes cognitive development by stretching the children’s current level ability, building on what they know right now and expanding it. Such engagements help children develop not only logical reasoning but also spiritual bonding and problem-solving skills that translate into various situations in their life.


The infant needs mother’s unconditional love and care physiologically. The child after six, begins to need father’s love, his authority and guidance. Mother has the function of making him secure in life, father has the function of teaching him, guiding him to cope with those problems, with which the particular society the child has been born into, confronts him. Father’s spirituality is reflected through his love which is not unconditional like mother’s love. His love and spirituality is guided by principles and expectations; it is to be patient, tolerant, and disciplined. Fatherly conscience says: “You did wrong, you cannot avoid accepting certain consequences of your wrong doing, and most of all you must change your ways if I am to love or just like you.” It gives the growing child an increasing sense of competence and eventually permits the child to become his or her own authority. The mature offspring come to the point where they are their own fathers. In this endeavor, it is the unexpressed spirituality of a father to perform a role in nurturing his children as perfect and complete whole persons. Abrahamic religions profess that God chooses ordinary men for fatherhood to accomplish His extraordinary plan. Prophet Ibrahim is one of those men whom God had chosen as His prophet so that he will direct his children and his household after him to keep the way of the God by doing what is right and just. Here is a purposeful obligation from God to every father, the purpose Prophet Muhammad (pbh) further carried on to teach the fathers of his ummah by presenting his own actions and conveying it through his “Ahadith.”


Motherly love which is the essence of her spirituality, by its very nature is unconditional. She is the home from where her children come from; she is nature, soil, the ocean. Father does not represent any such natural home. He represents the other pole of human existence; the world of thought, of man-made things, of law and order, of discipline, of travel and adventure. Father is the one who teaches the child, who shows him the road into the world. Father’s spirituality and love is tied with conditions. Its principle is “I love you because you fulfill my expectations, because you do your duty, because you are like me.” In conditional fatherly love, as with unconditional motherly love, we find both a negative and a positive aspect. The negative aspect is the very fact that fatherly love has to be deserved, that it can be lost if one does not do what is expected. In the nature of fatherly love lies the fact that obedience becomes the main virtue, that disobedience is the main sin—and its punishment the withdrawal of fatherly love. Father’s spirituality represents what God’s love is for the humans. God rewards obedience, and punishes disobedience. Its positive side is, since father’s love is conditioned, a child has to do something to acquire it; he or she has to work for it. Thus we can say fatherly spirituality is not naturally transmitted to the children, rather by seeking guidance of their father, they have to earn or derive it. They have to prove that they qualify for their father’s love and spiritual connection.


Fatherhood is about helping children become happy and healthy adults, at ease in the world, and be prepared to become fathers or mothers in the future. We often say that doing what is best for our kids is the most important thing we do. Before the industrial revolution, fathers often worked side by side with their sons and instructed their children in spiritual values. When industrialization took over fathers left their farms and headed to the factories. Fourteen-to-sixteen hour workdays set the stage for the absentee father. Eventually, fathers came to be regarded as merely breadwinners who fulfilled their paternal duties by providing food, shelter and paying for their children’s school and college expenses. Whereas in the past the industrialization took over father’s spiritual connection with his children, today the “I-Net” is chipping away their need of fatherly guidance, distracting them away from the spiritual and loving bond of fatherhood. The internet mind is depriving the new generation of an important evolutionary factor of human beings “the brain maturation and spiritual connection.” Today’s mind is poised to exploit an essentially unlimited external memory. The borderless virtual space of Internet seems to help shrink the world and links together hundreds of millions of human beings together. But this face-to-face and mind-to-mind connections does not connect humans heart-to-heart. It does not connect a child with his father not only spiritually but also cognitively. Therefore, today, helper parent’s role is especially important for promoting children’s spiritual and intellectual growth.


Parental care and acceptance influences important aspects of personality. Children who are accepted by their parents with love and spiritual connections, helps them to be independent and emotionally stable, have strong self-esteem, and hold a positive worldview. Those who are neglected, feel they were rejected and thus show the opposite—hostility, feelings of inadequacy, instability and negative worldview. A father’s love and acceptance in this regard, is as important as a mother’s love and acceptance. In fact, in the development of the children and solving their problems, a father is more implicated than a mother. Empathy, that is sharing parent’s feelings with their children, to be in tune with them, and help them feel as humans who have a soul and a consciousness, is an important characteristic that our teenagers need to develop; and fathers seem to have a surprisingly important role here, too. It has been seen that children who have fond memories of their fathers are more able to handle the day-to-day stresses of adulthood. William Wordsworth who has famously said, “A child is the father of the man,” has also said “Heaven lies about us in our infancy!” It all depends upon a Father, “A Mentor of Spirituality” to help his children keep on embracing that heaven which lies about them in their infancy.